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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Сновидение Навуходоносора во второй год царствования. 2-11. Бессилие вавилонских мудрецов открыть содержание сна и приказание об их истреблении. 12-24. Откровение Даниилу сновидения и его благодарственная молитва. 25-45. Истолкование Даниилом сновидения Навуходоносора. 46-49. Исповедание царем всемогущества и премудрости Бога Израилева и возвеличение им Даниила с друзьями.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It was said (ch. i. 17) that Daniel had understanding in dreams; and here we have an early and eminent instance of it, which soon made him famous in the court of Babylon, as Joseph by the same means came to be so in the court of Egypt. This chapter is a history, but it is the history of a prophecy, by a dream and the interpretation of it. Pharaoh's dream, and Joseph's interpretation of it, related only to the years of plenty and famine and the interest of God's Israel in them; but Nebuchadnezzar's dream here, and Daniel's interpretation of that, look much higher, to the four monarchies, and the concerns of Israel in them, and the kingdom of the Messiah, which should be set up in the world upon the ruins of them. In this chapter we have, I. The great perplexity that Nebuchadnezzar was put into by a dream which he had forgotten, and his command to the magicians to tell him what it was, which they could not pretend to do, ver. 1-11. II. Orders given for the destroying of all the wise men of Babylon, and of Daniel among the rest, with his fellows, ver. 12-15. III. The discovery of this secret to him, in answer to prayer, and the thanksgiving he offered up to God thereupon, ver. 16-23. IV. His admission to the king, and the discovery he made to him both of his dream and of the interpretation of it, ver. 24-45. V. The great honour which Nebuchadnezzar put upon Daniel, in recompence for this service, and the preferment of his companions with him, ver. 46-49.
Adam Clarke: Commentary on the Bible - 1831
Nebuchadnezzar, in the second year of his reign, (or in the fourth, according to the Jewish account, which takes in the first two years in which he reigned conjointly with his father), had a dream which greatly troubled him; but of which nothing remained in the morning but the uneasy impression. Hence the diviners, when brought in before the king, could give no interpretation, as they were not in possession of the dream, Dan 2:1-13. Daniel then, having obtained favor from God, is made acquainted with the dream, and its interpretation, Dan 2:14-19; for which he blesses God in a lofty and beautiful ode, Dan 2:20-23; and reveals both unto the king, telling him first the particulars of the dream, Dan 2:24-35, and then interpreting it of the four great monarchies. The then existing Chaldean empire, represented by the head of gold, is the first; the next is the Medo-Persian; the third, the Macedonian or Grecian; the fourth, the Roman, which should break every other kingdom in pieces, but which in its last stage, should be divided into ten kingdoms, represented by the ten toes of the image, as they are in another vision (Daniel 7) by the ten horns of the fourth beast. He likewise informs the king that in the time of this last monarchy, viz., the Roman, God would set up the kingdom of the Messiah; which, though small in its commencement, should ultimately be extended over the whole earth, Dan 2:36-45. Daniel and his three friends, Hananiah, Mishael, and Azariah, (named by the prince of the eunuchs, Shadrach, Meshach, and Abed-nego), are then promoted by the king to great honor, Dan 2:46-49.
Albert Barnes: Notes on the Bible - 1834
2:0: Section I. - Authenticity of the Chapter
The objections to the authenticity and credibility of this chapter are not numerous or important.
I. The first that is alleged, by Bertholdt (Com. pp. 192, 193), is substantially this: "that if the account here is true, the records of ancient times could not exhibit a more finished tyrant than Nebuchadnezzar was, if he doomed so many persons to death, on so slight and foolish an occasion, Dan 2:5. This cruelty, it is said, is wholly contrary to the general character of Nebuchadnezzar as it is reported to us, and wholly incredible. It is further said, that, though it was common in the East to trust in dreams, and though the office of interpreting them was an honorable office, yet no one was so unreasonable, or could be, as to require the interpreter to Rev_eal the dream itself when it was forgotten. The proper office of the interpreter, it is said, was to interpret the dream, not to tell what the dream was."
To this objection, which seems to have considerable plausibility, it may be replied:
(1) Much reliance was placed on "dreams" in ancient times, alike among the Hebrews and in the pagan world. The case of Pharaoh will at once occur to the mind; and it need not be said that men everywhere relied on dreams, and inquired earnestly respecting them, whether they "might" not be the appointed means of communication with the spiritual world, and of disclosing what was to occur in the future. There can be no objection, therefore, to the supposition that this pagan monarch, Nebuchadnezzar, felt all the solicitude which he is reported to have done respecting the dream which he had. It may be further added, that in the dream itself there is nothing improbable as a dream, for it has all the characteristics of those mysterious operations of the mind; and, if God ever communicated his will by a dream, or made known future events in this way, there is no absurdity in supposing that he would thus communicate what was to come, to him who was at that time at the head of the empires of the earth, and who was the king over the first of those kingdoms which were to embrace the world's history for so many ages.
(2) There is no improbability in supposing that a dream would vanish from the distinct recollection, or that if it had vanished, the mind would be troubled by some vague recollection or impression in regard to it. This often occurs in our dreams now, as in the indistinct recollection that we have had a pleasant or a frightful dream, when we are wholly unable to recal the dream itself. This often occurs, too, when we would be "glad" to recover the dream if we could, but when no effort that we can make will recal its distinct features to our minds.
(3) There was, really, nothing that was unreasonable, absurd, or tyrannical in the demand which Nebuchadnezzar made on the astrologers, that they should recal the dream itself, and then interpret it. Doubtless he could recollect it if they would suggest it, or at least he could so far recollect it as to pRev_ent their imposing on him: for something like this constantly occurs in the operation of our own minds. When we have forgotten a story, or a piece of history, though we could not ourselves recal it, yet when it is repeated to us, we can then distinctly recollect it, and can perceive that that is the same narrative, for it agrees with all our impressions in regard to it. Furthermore, though it was not understood to be a part of the office of an interpreter of dreams to "recal" the dream if it had vanished from the mind, yet Nebuchadnezzar reasoned correctly, that if they could "interpret" the dream they ought to be presumed to be able to tell what it was. The one required no more sagacity than the other: and if they were, as they pretended to be, under the inspiration of the gods in interpreting a dream, it was fair to presume that, under the same inspiration, they could tell what it was. Compare the notes at Dan 2:5. No objection, then, can lie against the authenticity of this chapter from any supposed absurdity in the demand of Nebuchadnezzar. It was not only strictly in accordance with all the just principles of reasoning in the case, but was in accordance with what might be expected from an arbitrary monarch who was accustomed to exact obedience in all things.
(4) what is here said of the threatening of Nebuchadnezzar Dan 2:5, accords with the general traits of his character as history has preserved them. He had in him the elements of cruelty and severity of the highest order, especially when his will was not immediately complied with. In proof of this, we need only refer to his cruel treatment of the king Zedekiah, when Jerusalem was taken: "So they took the king, and brought him to the king of Babylon to Riblah: and they gave judgment upon him. And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and brought him to Babylon," Kg2 25:6-7 : compare also, in Kg2 25:18-21, the account of his slaying the large number of persons that were taken by Nebuzar-adan, captain of the guard, and brought by him to the king in Babylon. These were slain in cold blood by order of Nebuchadnezzar himself. These facts make it every way probable that, in a fit of passion, he would not hesitate to threaten the astrologers with death if they did not comply at once with his will. Compare Jer 39:5, following; Jer 52:9-11. The truth was, that though Nebuchadnezzar had some good qualities, and was religious "in his way," yet he had all the usual characteristics of an Oriental despot. He was a man of strong passions, and was a man who would never hesitate in carrying out the purposes of an arbitrary, a determined, and a stubborn will.
II. A second objection made by Bertholdt, which may demand a moment's notice, is, substantially, that the account bears the mark of a later hand, for the purpose of conferring a higher honor on Daniel, and making what he did appear the more wonderful: pp. 62, 63, 193-196. The supposition of Bertholdt is, that the original account was merely that Nebuchadnezzar required of the interpreter to explain the sense of the dream, but that, in order to show the greatness of Daniel, the author of this book, long after the affair occurred, added the circumstance that Nebuchadnezzar required of them to make the "dream" known as well as the "interpretation," and that the great superiority of Daniel was shown by his being able at once to do this.
As this objection, however, is not based on any historical grounds, and as it is throughout mere conjecture, it is not necessary to notice it further. Nothing is gained by the conjecture; no difficulty is relieved by it; nor is there any real difficulty "to be" relieved by any such supposition. The narrative, as we have it, has, as we have seen, no intrinsic improbability, nor is there anything in it which is contrary to the well-known character of Nebuchadnezzar.
III. A third objection to the authenticity of the chapter, which deserves to be noticed, is urged by Luderwald, p. 40, following, and Bleek, p. 280, that this whole narrative has a strong resemblance to the account of the dreams of Pharaoh, and the promotion of Joseph at the court of Egypt, and was apparently made up from that, or copied from it.
But to this we may reply,
(a) that, if either happened, there is no more improbability in supposing that it should happen to Daniel in Babylon than to Joseph in Egypt; and, taken as separate and independent histories, neither of them is improbable.
(b) There is so much diversity in the two cases as to show that the one is not copied from the other. They agree, indeed, in several circumstances: - in the fact that the king of Egypt and the king of Babylon had each a dream; in the fact that Joseph and Daniel were enabled to interpret the dream; in the fact that they both ascribed the ability to do this, not to themselves, but to God; and in the fact that they were both raised to honor, as a consequence of their being able to interpret the dream. But in nothing else do they agree. The dreams themselves; the occasion; the explanation; the result; the bearing on future events - in these, and in numerous other things, they differ entirely. It may be added also, that if the one had been copied from the other, it is probable that there would have been some undesigned allusion by which it could be known that the writer of the one had the other before him, and that he was framing his own narrative from that. But, as a matter of fact, there are no two records in history that have more the marks of being independent and original narratives of real transactions, than the account of Joseph in Egypt, and of Daniel in Babylon.
IV. A fourth objection to the account in this chapter arises from an alleged error in "chronology." For a consideration of this, see the notes at Dan 2:1.
Section II. - Analysis of the Chapter
The subjects of this chapter are the following:
I. The dream of Nebuchadnezzar, Dan 2:1. In accordance with the common belief among the ancients, he regarded this as a Divine message. The dream, too, was of such a character as to make a deep impression on his mind, though its distinct features and details had gone from him.
II. The demand of Nebuchadnezzar that the Chaldeans should recal the dream to his recollection, and expound its meaning, Dan 2:2-9. He ordered those whose business it was professedly to give such interpretations, to come into his presence, and to make known the dream and its meaning. But it would seem that their pretensions went no further than to explain a dream when it was known, and hence, they asked respectfully that the king would state the dream in order that they might explain it. The king, in angel threatened death, if they did not first recal the dream, and then make known the interpretation, promising at the same time ample rewards if they were able to do this. As all this, under Divine direction, was designed to communicate important information of future events, it was so ordered that the dream should be forgotten, thus entirely confounding the art of the Chaldeans, and giving an opportunity to Daniei to make the dream and its interpretation known, thus exalting a man from the land of the prophets, and showing that it was not by the skill of the pretended interpreters of dreams that future events could be made known, but that it was only by those who were inspired for that purpose by the true God.
III. The acknowledged failure of the power of the astrologers and Chaldeans, Dan 2:10-11. They admitted that they could not do what was demanded of them. Whatever might be the consequence, they could not even "attempt" to recal a forgotten dream. And as, though we may be unable to recal such a dream distinctly ourselves, we could easily "recognize" it if it were stated to us; and as we could not be imposed on by something else that anyone should undertake to make us believe was the real dream, the magicians saw that it was hopeless to attempt to palm a story of their own invention on him, as if that were the real dream, and they therefore acknowledged their inability to comply with the demand of the king.
IV. The decree that they should die, Dan 2:12-13. In this decree, Daniel and his three friends who had been trained with him at court Dan. 1 were involved, not because they had failed to comply with the demand of the king, for there is the fullest evidence that the subject had not been laid before them, but because they came under the general class of wise men, or counselors, to whom the monarch looked to explain the prognostics of coming events.
V. Daniel, when apprised of the decree, and the cause of it, went to the king and requested a respite in the execution of the sentence, Dan 2:14-16. It would seem that he had the privilege of access to the king at pleasure. We may presume that he stated that the thing had not in fact been laid before him, though he had become involved in the general sentence, and it is no unreasonable supposition that 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. He was willing, therefore, that Daniel should be spared, and that the execution of the decree should be suspended.
VI. In these interesting and solemn circumstances, Daniel and his friends gave themselves to prayer, Dan 2:17-18. Their lives were in danger, and the case was such that they could not be rescued but by a direct Divine inter position. There was no power which they had of ascertaining by any human means what was the dream of the monarch, and yet it was indispensable, in order to save their lives, that the dream should be made known. God only, they knew, could communicate it to them, and he only, therefore, could save them from death; and in these circumstances of perplexity they availed themselves of the privilege which all the friends of God have - of carrying their cause at once before his throne.
VII. The secret was Rev_ealed to Daniel in a night vision, and he gave utterance to an appropriate song of praise, Dan 2:19-23. The occasion was one which demanded such an expression of thanksgiving, and that which Daniel addressed to God was every way worthy of the occasion.
VIII. The way was now prepared for Daniel to make known to the king the dream and the interpretation. Accordingly he was brought before the king, and he distinctly disclaimed any power of himself to recal the dream, or to make known its signification, Dan 2:24-30.
IX. The statement of the dream and the interpretation, Dan 2:31-45.
X. The effect on Nebuchadnezzar, Dan 2:46-49. He recognized the dream; acknowledged that it was only the true God who could have made it known; and promoted Daniel to distinguished honor. In his own honors, Daniel did not forget the virtuous companions of his youth Dan. 1, and sought for them, now that he was elevated, posts of honorable employment also, Dan 2:49.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Dan 2:1, Nebuchadnezzar, forgetting his dream, requires it of the Chaldeans, by promises and threatenings; Dan 2:10, They acknowledging their inability are judged to die; Dan 2:14, Daniel obtaining some respite finds the dream; Dan 2:19, He blesses God; Dan 2:24, He staying the decree is brought to the king; Dan 2:31, The dream; Dan 2:36, The interpretation; Dan 2:46, Daniel's advancement.
Carl Friedrich Keil and Franz Delitzsch

Part First - The Development of the World-Power - Daniel 2-7
This Part contains in six chapters as many reports regarding the successive forms and the natural character of the world-power. It begins (Daniel 2) and ends (Daniel 7) with a revelation from God regarding its historical unfolding in four great world-kingdoms following each other, and their final overthrow by the kingdom of God, which shall continue for ever. Between these chapters (Daniel 2 and 7) there are inserted four events belonging to the times of the first and second world-kingdom, which partly reveal the attempts of the rulers of the world to compel the worshippers of the true God to pray to their idols and their gods, together with the failure of this attempt (Daniel 3 and 6), and partly the humiliations of the rulers of the world, who were boastful of their power, under the judgments of God (Daniel 4 and 5), and bring under our consideration the relation of the rulers of this world to the Almighty God of heaven and earth and to the true fearers of His name. The narratives of these four events follow each other in chronological order, because they are in actual relation bound together, and therefore also the occurrences (Daniel 5 and 6) which belong to the time subsequent to the vision in Daniel 7 are placed before his vision, so that the two revelations regarding the development of the world-power form the frame within which is contained the historical section which describes the character of that world-power.
Nebuchadnezzar's Vision of the World-Monarchies, and Its Interpretation by Daniel - Daniel 2
When Daniel and his three friends, after the completion of their education, had entered on the service of the Chaldean king, Nebuchadnezzar dreamed a dream which so greatly moved him, that he called all the wise men of Babylon that they might make known to him the dream and give the interpretation of it; and when they were not able to do this, he gave forth the command (Dan 2:1-13) that they should all be destroyed. But Daniel interceded with the king and obtained a respite, at the expiry of which he promised (Dan 2:14-18) to comply with his demand. In answer to his prayers and those of his friends, God revealed the secret to Daniel in a vision (Dan 2:19-23), so that he was not only able to tell the king his dream (Dan 2:24-36), but also to give him its interpretation (Dan 2:37-45); whereupon Nebuchadnezzar praised the God of Daniel as the true God, and raised him to high honours and dignities (vv. 46-49). It has justly been regarded as a significant thing, that it was Nebuchadnezzar, the founder of the world-power, who first saw in a dream the whole future development of the world-power. "The world-power," as Auberlen properly remarks, "must itself learn in its first representative, who had put an end to the kingdom of God the theocracy, what its own final destiny would be, that, in its turn overthrown, it would be for ever subject to the kingdom of God." This circumstance also is worthy of notice, that Nebuchadnezzar did not himself understand the revelation which he received, but the prophet Daniel, enlightened by God, must interpret it to him.
(Note: According to Bleek, Lengerke, Hitz., Ew., and others, the whole narrative is to be regarded as a pure invention, as to its plan formed in imitation of the several statements of the narrative in Gen 41 of Pharaoh's dream and its interpretation by Joseph the Hebrew, when the Egyptian wise men were unable to do so. Nebuchadnezzar is the copy of Pharaoh, and at the same time the type of Antiochus Epiphanes, who was certainly a half-mad despot, as Nebuchadnezzar is here described to be, although he was not so in reality. But the resemblance between Pharaoh's dream and that of Nebuchadnezzar consists only in that (1) both kings had significant dreams which their won wise men could not interpret to them, but which were interpreted by Israelites by the help of God; (2) Joseph and Daniel in a similar manner, but not in the same words, directed the kings to God (cf. Gen 41:16; Dan 2:27-28); and (3) that in both narratives the word פּעם [was disquieted] is used (Gen 41:8; Dan 2:1, Dan 2:3). In all other respects the narratives are entirely different. But "the resemblance," as Hengst. has already well remarked (Beitr. i. p. 82), "is explained partly from the great significance which in ancient times was universally attached to dreams and their interpretation, partly from the dispensations of divine providence, which at different times has made use of this means for the deliverance of the chosen people." In addition to this, Kran., p. 70, has not less appropriately said: "But that only one belonging to the people of God should in both cases have had communicated to him the interpretation of the dream, is not more to be wondered at than that there is a true God who morally and spiritually supports and raises those who know and acknowledge Him, according to psychological laws, even in a peculiar way." Moreover, if the word פצם was really borrowed from Gen 41:8, that would prove nothing more than that Daniel had read the books of Moses. But the grounds on which the above-named critics wish to prove the unhistorical character of this narrative are formed partly from a superficial consideration of the whole narrative and a manifestly false interpretation of separate parts of it, and partly from the dogmatic prejudice that "a particular foretelling of a remote future is not the nature of Hebrew prophecy," i.e., in other words, that there is no prediction arising from a supernatural revelation. Against the other grounds Kran. has already very truly remarked: "That the narrative of the actual circumstances wants (cf. Hitz. p. 17) proportion and unity, is not corroborated by a just view of the situation; the whole statement rather leaves the impression of a lively, fresh immediateness, in which a careful consideration of the circumstances easily furnishes the means for filling up the details of the brief sketch." Hence it follows that the contents of the dream show not the least resemblance to Pharaoh's dream, and in the whole story there is no trace seen of a hostile relation of Nebuchadnezzar and his courtiers to Judaism; nay rather Nebuchadnezzar' relation to the God of Daniel presents a decided contrast to the mad rage of Antiochus Epiphanes against the Jewish religion.)
John Gill
INTRODUCTION TO DANIEL 2
The subject of this chapter is a dream which Nebuchadnezzar had dreamed, but had forgot; upon which he calls his magicians and astrologers together, to tell him it, and the interpretation of it; threatening them with death if they did not, and promising them great rewards and honour if they did, Dan 2:1, they urge the unreasonableness of the demand, and the impossibility of the thing; which so highly incensed the king, that he ordered their immediate destruction, Dan 2:7, Daniel and his companions being in danger, he goes in to the king, and desires time, and he would show him what he had dreamed; which being granted, he spent it in prayer to God, Dan 2:14, and the thing being revealed to him, he gave thanks to God, Dan 2:19, and being introduced to the king, he both told him his dream, and the interpretation of it; which concerned the four monarchies of the world, and the everlasting kingdom of the Messiah, Dan 2:24, upon which he was highly honoured, and greatly promoted by the king, Dan 2:46.
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2:1 καὶ και and; even ἐν εν in τῷ ο the ἔτει ετος year τῷ ο the δευτέρῳ δευτερος second τῆς ο the βασιλείας βασιλεια realm; kingdom Ναβουχοδονοσορ ναβουχοδονοσορ converge; occur εἰς εις into; for ὁράματα οραμα vision καὶ και and; even ἐνύπνια ενυπνιον dream ἐμπεσεῖν εμπιπτω fall in τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even ταραχθῆναι ταρασσω stir up; trouble ἐν εν in τῷ ο the ἐνυπνίῳ ενυπνιον dream αὐτοῦ αυτος he; him καὶ και and; even ὁ ο the ὕπνος υπνος slumber; sleep αὐτοῦ αυτος he; him ἐγένετο γινομαι happen; become ἀπ᾿ απο from; away αὐτοῦ αυτος he; him
2:1 וּ û וְ and בִ vi בְּ in שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year שְׁתַּ֗יִם šᵊttˈayim שְׁנַיִם two לְ lᵊ לְ to מַלְכוּת֙ malᵊḵûṯ מַלְכוּת kingship נְבֻֽכַדְנֶצַּ֔ר nᵊvˈuḵaḏneṣṣˈar נְבוּכַדְנֶאצַּר Nebuchadnezzar חָלַ֥ם ḥālˌam חלם dream נְבֻֽכַדְנֶצַּ֖ר nᵊvˈuḵaḏneṣṣˌar נְבוּכַדְנֶאצַּר Nebuchadnezzar חֲלֹמֹ֑ות ḥᵃlōmˈôṯ חֲלֹום dream וַ wa וְ and תִּתְפָּ֣עֶם ttiṯpˈāʕem פעם move רוּחֹ֔ו rûḥˈô רוּחַ wind וּ û וְ and שְׁנָתֹ֖ו šᵊnāṯˌô שֵׁנָה sleep נִהְיְתָ֥ה nihyᵊṯˌā היה be עָלָֽיו׃ ʕālˈāʸw עַל upon
2:1. in anno secundo regni Nabuchodonosor vidit Nabuchodonosor somnium et conterritus est spiritus eius et somnium eius fugit ab eoIn the second year of the reign of Nabuchodonosor, Nabuchodonosor had a dream, and his spirit was terrified, and his dream went out of his mind.
1. And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams; and his spirit was troubled, and his sleep brake from him.
2:1. In the second year of the reign of Nebuchadnezzar, Nebuchadnezzar saw a dream, and his spirit was terrified, and his dream fled from him.
[28] missing verse:

2:1
καὶ και and; even
ἐν εν in
τῷ ο the
ἔτει ετος year
τῷ ο the
δευτέρῳ δευτερος second
τῆς ο the
βασιλείας βασιλεια realm; kingdom
Ναβουχοδονοσορ ναβουχοδονοσορ converge; occur
εἰς εις into; for
ὁράματα οραμα vision
καὶ και and; even
ἐνύπνια ενυπνιον dream
ἐμπεσεῖν εμπιπτω fall in
τὸν ο the
βασιλέα βασιλευς monarch; king
καὶ και and; even
ταραχθῆναι ταρασσω stir up; trouble
ἐν εν in
τῷ ο the
ἐνυπνίῳ ενυπνιον dream
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
ὕπνος υπνος slumber; sleep
αὐτοῦ αυτος he; him
ἐγένετο γινομαι happen; become
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
2:1
וּ û וְ and
בִ vi בְּ in
שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year
שְׁתַּ֗יִם šᵊttˈayim שְׁנַיִם two
לְ lᵊ לְ to
מַלְכוּת֙ malᵊḵûṯ מַלְכוּת kingship
נְבֻֽכַדְנֶצַּ֔ר nᵊvˈuḵaḏneṣṣˈar נְבוּכַדְנֶאצַּר Nebuchadnezzar
חָלַ֥ם ḥālˌam חלם dream
נְבֻֽכַדְנֶצַּ֖ר nᵊvˈuḵaḏneṣṣˌar נְבוּכַדְנֶאצַּר Nebuchadnezzar
חֲלֹמֹ֑ות ḥᵃlōmˈôṯ חֲלֹום dream
וַ wa וְ and
תִּתְפָּ֣עֶם ttiṯpˈāʕem פעם move
רוּחֹ֔ו rûḥˈô רוּחַ wind
וּ û וְ and
שְׁנָתֹ֖ו šᵊnāṯˌô שֵׁנָה sleep
נִהְיְתָ֥ה nihyᵊṯˌā היה be
עָלָֽיו׃ ʕālˈāʸw עַל upon
2:1. in anno secundo regni Nabuchodonosor vidit Nabuchodonosor somnium et conterritus est spiritus eius et somnium eius fugit ab eo
In the second year of the reign of Nabuchodonosor, Nabuchodonosor had a dream, and his spirit was terrified, and his dream went out of his mind.
2:1. In the second year of the reign of Nebuchadnezzar, Nebuchadnezzar saw a dream, and his spirit was terrified, and his dream fled from him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Истолкование Даниилом сновидения Навуходоносора имело место после окончания его трехлетнего воспитания (1:5, 18). За это ручается факт назначения его после объяснения сна главою вавилонских мудрецов (2:48), чего, конечно, не могло бы быть, если бы он не кончил изучения книг и халдейского языка (1:4), и что, наоборот, вполне понятно после воспитания, так как на закончившем его испытании Даниил оказался в десять раз умнее всех вавилонских мудрецов (1:20). Равным образом если бы истолкование сновидения предшествовало окончанию обучения, то тогда получилось бы нечто невероятное: глава мудрецов подвергается испытанию на мудрость. Наконец, не окончивший образования ученик не мог быть включаем в число мудрецов, а между тем Даниилу и его друзьям угрожает опасность быть убитыми вместе с этими последними (2:18).

Ко времени объяснения сна трехлетнее воспитание Даниила окончилось, но в таком случае данное событие не могло падать на второй год царствования Навуходоносора, как утверждает Библия. В целях устранения подобного противоречия экзегеты обращаются к помощи различных предположений. По мнению одних из них, под вторым годом Навуходоносора разумеется не второй год его царствования, а второй после трехлетнего воспитания Даниила (Яхиад), второй после разрушения Иерусалима (И. Флавий) или же, наконец, второй после подчинения Навуходоносору всем окрестных народов (Корнелий а Ляпиде, Мальдонад). Но такой способ примирения не мирится с прямыми, не допускающими перетолкования, словами Библии: "во второй год царствования Навуходоносора".

Другие экзегеты объясняют современное чтение порчей оригинального текста, относящего сновидения Навуходоносора или к 12-ому или к 20-ому году его правления. Из 12: года получился второй, благодаря пропуску еврейской буквы "йоть" (12: по-еврейски כי), из 20-го в силу замены буквы каф сходною с нею по начертанию буквою бет (20: по-еврейски ב, два - כ). Ослабляющим подобное предположение данным считается относящееся к 14-му году правления Навуходоносора свидетельство пророка Иезекииля о мудрости Даниила (28:3): мудрость Даниила была известна его современникам ранее 20: года Навуходоносора. Естественнее и правдоподобнее объясняется рассматриваемое разногласие допущением двоякого способа исчисления лет правления Навуходоносора. Его воцарение падает на средину 605: г., от двадцатого Тисри (начало октября) этого года имеются уже официальные документы с именем Навуходоносора, как царствующего государя. Между тем по обычаю вавилонян исчислять царствование своих правителей с 1-го Нисана следующего за восшествием на престол года, первым годом правления Навуходоносора считался, как видно из так называемого Птолемеева канона, не 605, а 604: г. Сообразно с этим счислением, которого держится пророк Даниил, второй год царствования Навуходоносора (602: г.) является третьим со времени его воцарения и, следовательно, третьим же годом воспитания Даниила и его друзей, так как оно началось с 605: г. (Песоцкий. Святой пророк Даниил, с. 296-298).

Необычайностью образов, а вместе с тем общею загадочностью и таинственностью сновидение вызвало в душе царя чувство тревоги: "смутился дух его".
Adam Clarke: Commentary on the Bible - 1831
2:1: The second year of the reign of Nebuchadnezzar - That is, the second year of his reigning alone, for he was king two years before his father's death. See the notes on Dan 1:1 (note). This was therefore the fifth year of his reign, and the fourth of the captivity of Daniel.
Nebuchadnezzar dreamed dreams wherewith his spirit was troubled - The dream had made a deep and solemn impression upon his mind; and, having forgotten all but general circumstances, his mind was distressed.
Albert Barnes: Notes on the Bible - 1834
2:1: And in the second year of the reign of Nebuchadnezzar - There is an apparent chronological difficulty in this statement which has given some perplexity to expositors. It arises mainly from two sources.
(1) That in Jer 25:1, it is said that the first year of the reign of Nebuchadnezzar corresponded with the fourth year of Jehoiakim, king of Judah, and as the captivity was in the third year of the reign of Jehoiakim Dan 1:1, the time here would be the "fourth" year of the reign of Nebuchadnezzar, instead of the second.
(2) That we learn from Dan 1:5, Dan 1:18, that Daniel and his three friends had been in Babylon already three years, under a process of training preparatory to their being presented at court, and as the whole narrative leads us to suppose that it was "after" this that Daniel was regarded as enrolled among the wise men (compare Dan 2:13-14), on the supposition that the captivity occurred in the first year of the reign of Nebuchadnezzar, this would bring the time of the dream into the fourth year of his reign. This difficulty is somewhat increased from the fact that when Nebuchadnezzar went up to besiege Jerusalem he is called "king," and it is evident that he did not go as a lieutenant of the reigning monarch; or as a general of the Chaldean forces under the direction of another. See Kg2 24:1, Kg2 24:11. Various solutions of this difficulty have been proposed, but the true one probably is, that Nebuchadnezzar reigned some time conjointly with his father, Nabopolassar, and, though the title "king" was given to him, yet the reckoning here is dated from the time when he began to reign alone, and that this was the year of his sole occupancy of the throne.
Berosus states that his father, Nabopolassar, was aged and infirm, and that he gave up a part of his army to his son Nebuchadnezzar, who defeated the Egyptian host at Carchemish (Circesium) on the Euphrates, and drove Necho out of Asia. The victorious prince then marched directly to Jerusalem, and Jehoiakim surrendered to him; and this was the beginning of the seventy years, captivity. See "Jahn's History of the Hebrew Commonwealth," p. 134. Nabopolassar probably died about two years after that, and Nebuchadnezzar succeeded to the throne. The period of their reigning together was two years, and of course the second year of his single reign would be the fourth of his entire reign; and a reckoning from either would be proper, and would not be misunderstood. Other modes of solution have been adopted, but as this meets the whole difficulty, and is founded on truth, it is unnecessary to refer to them. Compare Prof. Stuart, on Daniel, Excursus I. and Excursus II. (See Barnes' Appendix I and Appendix II to Daniel)
Nebuchadnezzar dreamed dreams - The plural is here used, though there is but one dream mentioned, and probably but one is referred to, for Nebuchadnezzar, when speaking of it himself Dan 2:3, says, "I have dreamed a dream." In the Latin Vulgate, and in the Greek, it is also in the singular. It is probable that this is a popular use of words, as if one should say, "I had strange dreams last night," though perhaps but a single dream was intended. - Prof. Bush. Among the methods by which God made known future events in ancient times, that by "dreams" was one of the most common. See the notes at Dan 1:17; Introduction to Isaiah, Section 7. (2); compare Gen 20:3, Gen 20:6; Gen 31:11; Gen 37:5-6; Gen 40:5; Gen 41:7, Gen 41:25; Kg1 3:5; Num 12:6; Joe 2:28; Job 33:14-16. The belief that the will of heaven was communicated to men by means of dreams, was pRev_alent throughout the world in ancient times. Hence, the striking expression in Homer, Iliad i. 63 - καὶ γάρ τ ̓ ὄναρ ἐκ Διός ἐστιν kai gar t' onar ek Dios estin, "the dream is of Jove." So in the commencement of his second Iliad, he represents the will of Jupiter as conveyed to Agamemnon by Ὄνείρος Oneiros, or "the dream."
So Diogenes Laertius makes mention of a dream of Socrates, by which he foretold his death as to happen in three days. This method of communicating the Divine will was adopted, not only in reference to the prophets, but also to those who were strangers to religion, and even to wicked men, as in the case of Pharaoh, Abimelech, Nebuchadnezzar, the butler and baker in Egypt, etc. In every such instance, however, it was necessary, as in the case before us, to call in the aid of a true prophet to interpret the dream; and it was only when thus interpreted that it took its place among the certain predictions of the future. One "object" of communicating the Divine will in this manner, seems to have been to fix the attention of the person who had the dream on the subject, and to prepare him to receive the communication which God had chosen to make to him. Thus it cannot be doubted that by the belief in dreams entertained by Pharaoh and Nebuchadnezzar, as disclosing future events, and by the anxiety of mind which they experienced m regard to the dreams, they were better prepared to receive the communications of Joseph and Daniel in reference to the future than they could have been by any other method of making known the Divine will.
They had no doubt that some important communication had been made to them respecting the future, and they were anxious to know what it was. They were prepared, therefore, to welcome any explanation which commended itself to them as true, and in this way the servants of the true God had a means of access to their hearts which they could have found in no other way. By what laws it was so regulated that a dream should be "known" to be a preintimation of coming events, we have now no means of ascertaining. That it is "possible" for God to have access to the mind in sleep, and to communicate his will in this manner, no one can doubt. That it was, so far as employed for that purpose, a safe and certain way, is demonstrated by the results of the predictions thus made in the case of Abimelech, Gen 20:3, Gen 20:6; of Joseph and his brethren, Gen 37:5-6; of Pharaoh, Gen 41:7, Gen 41:25; and of the butler and baker, Gen 40:5. It is not, however, to be inferred that the same reliance, or that any reliance, is now to be placed on dreams, for were there no other consideration against such reliance, it would be sufficient that there is no authorized interpreter of the wanderings of the mind in sleep. God now communicates his truth to the souls of men in other ways.
Wherewith his spirit was troubled - Alike by the unusual nature of the dream, and by the impression which he undoubtedly had that it referred to some important truths pertaining to his kingdom and to future times. See Dan 2:31-36 The Hebrew word here rendered "troubled" (פעם pâ‛ am) means, properly, to "strike, to beat, to pound;" then, in Niph., to be moved, or agitated; and also in Hithpa., to be agitated, or troubled. The proper signification of the word is that of striking as on an anvil, and then it refers to any severe stroke, or anything which produces agitation. The "verb" occurs only in the following places: Jdg 13:25, where it is rendered "move;" and Psa 67:4, (5); Gen 41:8; Dan 2:1, Dan 2:3, where it is rendered "troubled." The "noun" is of frequent occurrence. "And his sleep brake from him." Hebrew עליו נהיתה שׁנתו shenâ thô nı̂ heyethâ h ‛ ā lâ yv.
Literally, "His sleep was upon him." The Greek is, "his sleep was from him;" i. e., left him. The Vulgate, "his sleep fled (fugit) from him." But it may be doubted whether the Hebrew will bear this construction. Probably the literal construction is the true one, by which the sense of the Hebrew - על ‛ al "upon" - will be retained. The meaning then would be, that this remarkable representation occurred when he was "in" a profound sleep. It was a "dream," and not "an open vision." It was such a representation as passes before the mind when the senses are locked in repose, and not such as was made to pass before the minds of the prophets when they were permitted to see visions of the future, though awake. Compare Num 24:4, Num 24:16. There is nothing in the words which conveys the idea that there was anything preternatural in the sleep that had come upon Nebuchadnezzar, but the thought is, that all this occurred when he "was" sound asleep. Prof. Stuart, however, renders this, "his sleep failed him," and so does also Gesenius. Winer renders it, "his sleep went away from him." But it seems to me that the more natural idea is what occurs in the literal translation of the words, that this occurred as a dream, in a state of profound repose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: in: Dan 1:1-5; Ch2 36:5-7
the second: That is, the second according to the Babylonian computation, but the fourth according to that of the Jews, who reckon from the time he was associated with his father. Jer 25:1
Nebuchadnezzar: Dan 2:3, Dan 4:5; Gen 40:5-8, Gen 41:1-36; Job 33:15-17
and his: Dan 6:18; Est 6:1
Carl Friedrich Keil and Franz Delitzsch
2:1
The dream of Nebuchadnezzar and the inability of the Chaldean wise men to interpret it. - By the ו copulative standing at the commencement of this chapter the following narrative is connected with c. Dan 1:21. "We shall now discover what the youthful Daniel became, and what he continued to be to the end of the exile" (Klief.). The plur. חלמות (dreams, Dan 2:1 and Dan 2:2), the singular of which occurs in Dan 2:3, is not the plur. of definite universality (Hv., Maur., Klief.), but of intensive fulness, implying that the dream in its parts contained a plurality of subjects. M('p@ft;hi (from פּעם, to thrust, to stroke, as פּעם, an anvil, teaches, to be tossed hither and thither) marks great internal disquietude. In Dan 2:3 and in Gen 41:8, as in Ps 77:5, it is in the Niphal form, but in Dan 2:1 it is in Hithp., on which Kran. finely remarks: "The Hithpael heightens the conception of internal unquiet lying in the Niphal to the idea that it makes itself outwardly manifest." His sleep was gone. This is evidenced without doubt by the last clause of Dan 2:1, עליו נהיתה. These interpretations are altogether wrong: - "His sleep came upon him, i.e., he began again to sleep" (Calvin); or "his sleep was against him," i.e., was an aversion to him, was troublesome (L. de Dieu); or, as Hv. also interprets it, "his sleep offended him, or was like a burden heavy upon him;" for נהיה does not mean to fall, and thus does not agree with the thought expressed. The Niph. נהיה means to have become, been, happened. The meaning has already been rightly expressed by Theodoret in the words ἐγένετο ἀπ ̓αὐτου, and in the Vulgate by the words "fugit ab illo;" and Berth., Ges., and others have with equal propriety remarked, that נהיתה שׁנתו corresponds in meaning with נדּת שׁנתּהּ, Dan 6:19 (18), and שׁנת נדדה, Esther 6:1. This sense, to have been, however, does not conduct to the meaning given by Klief.: his sleep had been upon him; it was therefore no more, it had gone; for "to have been" is not "to be no more," but "to be finished," past, gone. This meaning is confirmed by נהייתי, Dan 8:27 : it was done with me, I was gone. The עליו stands not for the dative, but retains the meaning, over, upon, expressing the influence on the mind, as e.g., Jer 8:18, Hos 11:8, Ps 42:6-7, 12; Ps 43:5, etc., which in German we express by the word bei or fr.
The reason of so great disquietude we may not seek in the circumstance that on awaking he could not remember the dream. This follows neither from Dan 2:3, nor is it psychologically probable that so impressive a dream, which on awaking he had forgotten, should have yet sorely disquieted his spirit during his waking hours. "The disquiet was created in him, as in Pharaoh (Gen 41), by the specially striking incidents of the dream, and the fearful, alarming apprehensions with reference to his future fate connected therewith" (Kran.).
Dan 2:2
In the disquietude of his spirit the king commanded all his astrologers and wise men to come to him, four classes of whom are mentioned in this verse. 1. The חרטמּים, who were found also in Egypt (Gen 41:24). They are so named from חרט, a "stylus" - those who went about with the stylus, the priestly class of the ἱερογραμματεῖς, those learned in the sacred writings and in literature. 2. The אשּׁפים, conjurers, from שׁאף or נשׁף, to breathe, to blow, to whisper; for they practised their incantations by movements of the breath, as is shown by the Arabic nft, flavit ut praestigiator in nexos a se nodos, incantavit, with which it is compared by Hitz. and Kran. 3. The מכשּׁפים, magicians, found also in Egypt (Ex 7:11), and, according to Is 47:9, Is 47:12, a powerful body in Babylon. 4. The כּשׂדּים, the priest caste of the Chaldeans, who are named, Dan 2:4, Dan 2:10, and Dan 1:4, instar omnium as the most distinguished class among the Babylonian wise men. According to Herod. i. 171, and Diod. Sic. ii. 24, the Chaldeans appear to have formed the priesthood in a special sense, or to have attended to the duties specially devolving on the priests. This circumstance, that amongst an Aramaic people the priests in a stricter sense were called Chaldeans, is explained, as at p. 78, from the fact of the ancient supremacy of the Chaldean people in Babylonia.
Besides these four classes there is also a fifth, Dan 2:27; Daniel 4:4 (Dan 4:7), Dan 5:7, Dan 5:11, called the גּזרין, the astrologers, not haruspices, from גּזר, "to cut flesh to pieces," but the determiners of the גּזרה, the fatum or the fata, who announced events by the appearances of the heavens (cf. Is 47:13), the forecasters of nativities, horoscopes, who determined the fate of men from the position and the movement of the stars at the time of their birth. These different classes of the priests and the learned are comprehended, Dan 2:12., under the general designation of חכּימין (cf. also Is 44:25; Jer 50:35), and they formed a σύστημα, i.e., collegium (Diod. Sic. ii. 31), under a president (סגנין רב, Dan 2:48), who occupied a high place in the state; see at Dan 2:48. These separate classes busied themselves, without doubt, with distinct branches of the Babylonian wisdom. While each class cultivated a separate department, yet it was not exclusively, but in such a manner that the activities of the several classes intermingled in many ways. This is clearly seen from what is said of Daniel and his companions, that they were trained in all the wisdom of the Chaldeans (Dan 1:17), and is confirmed by the testimony of Diod. Sic. (ii. 29), that the Chaldeans, who held almost the same place in the state that the priests in Egypt did, while applying themselves to the service of the gods, sought their greatest glory in the study of astrology, and also devoted themselves much to prophecy, foretelling future things, and by means of lustrations, sacrifices, and incantations seeking to turn away evil and to secure that which was good. They possessed the knowledge of divination from omens, of expounding of dreams and prodigies, and of skilfully casting horoscopes.
That he might receive an explanation of his dream, Nebuchadnezzar commanded all the classes of the priests and men skilled in wisdom to be brought before him, because in an event which was to him so weighty he must not only ascertain the facts of the case, but should the dream announce some misfortune, he must also adopt the means for averting it. In order that the correctness of the explanation of the dream might be ascertained, the stars must be examined, and perhaps other means of divination must be resorted to. The proper priests could by means of sacrifices make the gods favourable, and the conjurers and magicians by their arts endeavour to avert the threatened misfortune.
Dan 2:3
As to the king's demand, it is uncertain whether he wished to know the dream itself or its import. The wise men (Dan 2:4) understood his words as if he desired only to know the meaning of it; but the king replied (Dan 2:5.) that they must tell him both the dream and its interpretation. But this request on the part of the king does not quite prove that he had forgotten the dream, as Bleek, v. Leng., and others maintain, founding thereon the objection against the historical veracity of the narrative, that Nebuchadnezzar's demand that the dream should be told to him was madness, and that there was no sufficient reason for his rage (Dan 2:12). On the contrary, that the king had not forgotten his dream, and that there remained only some oppressive recollection that he had dreamed, is made clear from Dan 2:9, where the king says to the Chaldeans, "If ye cannot declare to me the dream, ye have taken in hand to utter deceitful words before me; therefore tell me the dream, that I may know that ye will give to me also the interpretation." According to this, Nebuchadnezzar wished to hear the dream from the wise men that he might thus have a guarantee for the correctness of the interpretation which they might give. He could not thus have spoken to them if he had wholly forgotten the dream, and had only a dark apprehension remaining in his mind that he had dreamed. In this case he would neither have offered a great reward for the announcement of the dream, nor have threatened severe punishment, or even death, for failure in announcing it. For then he would only have given the Chaldeans the opportunity, at the cost of truth, of declaring any dream with an interpretation. But as threatening and promise on the part of the king in that case would have been unwise, so also on the side of the wise men their helplessness in complying with the demand of the king would have been incomprehensible. If the king had truly forgotten the dream, they had no reason to be afraid of their lives if they had given some self-conceived dream with an interpretation of it; for in that case he could not have accused them of falsehood and deceit, and punished them on that account. If, on the contrary, he still knew the dream which so troubled him, and the contents of which he desired to hear from the Chaldeans, so that he might put them to the proof whether he might trust in their interpretation, then neither his demand nor the severity of his proceeding was irrational. "The magi boasted that by the help of the gods they could reveal deep and hidden things. If this pretence is well founded - so concluded Nebuchadnezzar - then it must be as easy for them to make known to me my dream as its interpretation; and since they could not do the former, he as rightly held them to be deceivers, as the people did the priests of Baal (1 Kings 18) because their gods answered not by fire." Hengst.
Dan 2:4
The Chaldeans, as speaking for the whole company, understand the word of the king in the sense most favourable for themselves, and they ask the king to tell them the dream. וידבּרוּ for ויּאמרוּ, which as a rule stands before a quotation, is occasioned by the addition of ארמית, and the words which follow are zeugmatically joined to it. Aramaic, i.e., in the native language of Babylonia, where, according to Xenoph. (Cyrop. vii. 5), the Syriac, i.e., the Eastern Aramaic dialect, was spoken. From the statement here, that the Chaldeans spoke to the king in Aramaic, one must not certainly conclude that Nebuchadnezzar spoke the Aryan-Chaldaic language of his race. The remark refers to the circumstance that the following words are recorded in the Aramaic, as Ezra 4:7. Daniel wrote this and the following chapters in Aramaic, that he might give the prophecy regarding the world-power in the language of the world-power, which under the Chaldean dynasty was native in Babylon, the Eastern Aramaic. The formula, "O king, live for ever," was the usual salutation when the king was addressed, both at the Chaldean and the Persian court (cf. Dan 3:9; Dan 5:10; Dan 6:7, Dan 6:22 [6, 21]; Neh 2:3). In regard to the Persian court, see Aelian, var. hist. i. 32. With the kings of Israel this form of salutation was but rarely used: 1Kings 10:24; 3Kings 1:31. The Kethiv (text) לעבדיך, with Jod before the suffix, supposes an original form לעבדיך here, as at Dan 2:26; Dan 4:16, Dan 4:22, but it is perhaps only the etymological mode of writing for the form with ā long, analogous to the Hebr. suffix form עיו for עו, since the Jod is often wanting; cf. Dan 4:24; Dan 5:10, etc. A form ־איא lies at the foundation of the form כשׂדּיא; the Keri (margin) substitutes the usual Chaldee form כשׂדּאי from כּשׂדּאא, with the insertion of the litera quiescib. י, homog. to the quies. ē, while in the Kethiv the original Jod of the sing. כּשׂדּי is retained instead of the substituted ,א thus כשׂדּיא. This reading is perfectly warranted (cf. Dan 3:2, Dan 3:8,Dan 3:24; Ezra 4:12-13) by the analogous method of formation of the stat. emphat. plur. in existing nouns in ־י in biblical Chaldee.
Dan 2:5
The meaning of the king's answer shapes itself differently according to the different explanations given of the words אזדּא מנּי מלּתה. The word אזדּא drow eh, which occurs only again in the same phrase in Dan 2:8, is regarded, in accordance with the translations of Theodot., ὁ λόγος ἀπ ̓ἐμοῦ ἀπέστη, and of the Vulg., "sermo recessit a me," as a verb, and as of like meaning with עזל, "to go away or depart," and is therefore rendered by M. Geier, Berth., and others in the sense, "the dream has escaped from me;" but Ges. Hv., and many older interpreters translate it, on the contrary, "the command is gone out from me." But without taking into account that the punctuation of the word אזדּא is not at all that of a verb, for this form can neither be a particip. nor the 3rd pers. pret. fem., no acknowledgment of the dream's having escaped from him is made; for such a statement would contradict what was said at Dan 2:3, and would not altogether agree with the statement of Dan 2:8. מלּתה is not the dream. Besides, the supposition that אזד is equivalent to אזל, to go away, depart, is not tenable. The change of the לinto דis extremely rare in the Semitic, and is not to be assumed in the word אזל, since Daniel himself uses אזל אזל, Dan 2:17, Dan 2:24; Dan 6:19-20, and also Ezra; Ezra 4:23; Ezra 5:8, Ezra 5:15. Moreover אזל has not the meaning of יצא, to go out, to take one's departure, but corresponds with the Hebr. הלך .rbe, to go. Therefore Winer, Hengst., Ibn Esr. Aben Ezra, Saad., and other rabbis interpret the word as meaning firmus: "the word stands firm;" cf. Dan 6:13 (12), מלּתא יצּיבה ("the thing is true"). This interpretation is justified by the actual import of the words, as it also agrees with Dan 2:8; but it does not accord with Dan 2:5. Here (in Dan 2:5) the declaration of the certainty of the king's word was superfluous, because all the royal commands were unchangeable. For this reason also the meaning σπουδαιῶς, studiously, earnestly, as Hitz., by a fanciful reference to the Persian, whence he has derived it, has explained it, is to be rejected. Much more satisfactory is the derivation from the Old Persian word found on inscriptions, âzanda, "science," "that which is known," given by Delitzsch (Herz.'s Realenc. iii. p. 274), and adopted by Kran. and Klief.
(Note: In regard to the explanation of the word אזדּא as given above, it is, however, to be remarked that it is not confirmed, and Delitzsch has for the present given it up, because-as he has informed me-the word azdâ, which appears once in the large inscription of Behistan (Bisutun) and twice in the inscription of Nakhschi-Rustam, is of uncertain reading and meaning. Spiegel explains it "unknown," from zan, to know, and a privativum.)
Accordingly Klief. thus interprets the phrase: "let the word from me be known," "be it known to you;" which is more suitable obviously than that of Kran.: "the command is, so far as regards me, made public." For the king now for the first time distinctly and definitely says that he wishes not only to hear from the wise men the interpretation, but also the dream itself, and declares the punishment that shall visit them in the event of their not being able to comply. הדּמין עבד, μέλη ποιεῖν, 2 Macc. 1:16, lxx in Daniel 3:39, διαμελίζεσθαι, to cut in pieces, a punishment that was common among the Babylonians (Daniel 3:39, cf. Ezek 16:40), and also among the Israelites in the case of prisoners of war (cf. 1Kings 15:33). It is not, however, to be confounded with the barbarous custom which was common among the Persians, of mangling particular limbs. נולי, in Ezra 6:11 נולוּ, dunghill, sink. The changing of their houses into dunghills is not to be regarded as meaning that the house built of clay would be torn down, and then dissolved by the rain and storm into a heap of mud, but is to be interpreted according to 4Kings 10:27, where the temple of Baal is spoken of as having been broken down and converted into private closets; cf. Hv. in loco. The Keri תּתעבּדוּן without the Dagesh in בmight stand as the Kethiv for Ithpaal, but is apparently the Ithpeal, as at Dan 3:29; Ezra 6:11. As to בּתּיכון, it is to be remarked that Daniel uses only the suffix forms כון and הון, while with Ezra כם and כן are interchanged (see above, p. 515), which are found in the language of the Targums and might be regarded as Hebraisms, while the forms כון and הון are peculiar to the Syriac and the Samaritan dialects. This distinction does not prove that the Aramaic of Daniel belongs to a period later than that of Ezra (Hitz., v. Leng.), but only that Daniel preserves more faithfully the familiar Babylonian form of the Aramaic than does the Jewish scribe Ezra.
Dan 2:6
The rigorous severity of this edict accords with the character of Oriental despots and of Nebuchadnezzar, particularly in his dealings with the Jews (4Kings 25:7, 4Kings 25:18.; Jer 39:6., Jer 52:10., 24-27). In the promise of rewards the explanation of נבזבּה (in the plural נבזבּין, Dan 5:17) is disputed; its rendering by "money," "gold" (by Eichh. and Berth.), has been long ago abandoned as incorrect. The meaning gift, present, is agreeable to the context and to the ancient versions; but its derivation formed from the Chald. בזבז, Pealp. of בּזז, erogavit, expendit, by the substitution of נfor מand the excision of the second זfrom מבזבּזה, in the meaning largitio amplior, the Jod in the plural form being explained from the affinity of verbs ע'ע and ל'ה (Ges. Thes. p. 842, and Kran.), is highly improbable. The derivation from the Persian nuvâzan, nuvâzisch, to caress, to flatter, then to make a present to (P. v. Bohlen), or from the Sanscr. namas, present, gift (Hitz.), or from the Vedish bag̀, to give, to distribute, and the related New Persian bâj (bash), a present (Haug), are also very questionable. להן, on that account, therefore (cf. Dan 2:9 and Dan 4:24), formed from the prepos. ל and the demonstrative adverb הן, has in negative sentences (as the Hebr. כּי and להן) the meaning but, rather (Dan 2:30), and in a pregnant sense, only (Dan 2:11; Dan 3:28; Dan 6:8), without להן being derived in such instances from לא and הן = לא אם.
Dan 2:7
The wise men repeat their request, but the king persists that they only justify his suspicion of them by pressing such a demand, and that he saw that they wished to deceive him with a self-conceived interpretation of the dream. וּפשׁרה is not, as Hitz. proposes, to be changed into וּפשׁרה. The form is a Hebr. stat. emphat. for וּפשׁרא, as e.g., מלּתה, Dan 2:5, is changed into מלּתא in Dan 2:8 and Dan 2:11, and in biblical Chaldee, in final syllables הis often found instead of .א fo
Dan 2:8
יצּיב מן, an adverbial expression, to be sure, certainly, as קשׁט מן, truly, Dan 2:47, and other adverbial forms. The words זבנין אנתּוּן עדּנא דּי do not mean either "that ye wish to use or seize the favourable time" (Hv., Kran.), or "that ye wish to buy up the present perilous moment," i.e., bring it within your power, become masters of the time (Hitz.), but simply, that ye buy, that is wish to gain time (Ges., Maur., etc.). עדּן זבן = tempus emere in Cicero. Nothing can be here said of a favourable moment, for there was not such a time for the wise men, either in the fact that Nebuchadnezzar had forgotten his dream (Hv.), or in the curiosity of the king with reference to the interpretation of the dream, on which they could speculate, expecting that the king might be induced thereby to give a full communication of the dream (Kran.). But for the wise men, in consequence of the threatening of the king, the crisis was indeed fully of danger; but it is not to be overlooked that they appeared to think that they could control the crisis, bringing it under their own power, by their willingness to interpret the dream if it were reported to them. Their repeated request that the dream should be told to them shows only their purpose to gain time and have their lives, if they now truly believed either that the king could not now distinctly remember his dream, or that by not repeating it he wished to put them to the test. Thus the king says to them: I see from your hesitation that ye are not sure of your case; and since ye at the same time think that I have forgotten the dream, therefore ye wish me, by your repeated requests to relate the dream, only to gain time, to extend the case, because ye fear the threatened punishment (Klief.). דּי כּל־קבל, wholly because; not, withstanding that (Hitz.). As to the last words of Dan 2:8, see under Dan 2:5.
Dan 2:9
הן דּי is equivalent to אם אשׁר, quodsi. "The דּי supposes the fact of the foregoing passage, and brings it into express relation to the conditional clause" (Kran.). דּתכון does not mean, your design or opinion, or your lot (Mich., Hitz., Maur.), but dat is law, decree, sentence; דּתכון, the sentence that is going forth or has gone forth against you, i.e., according to Dan 2:5, the sentence of death. חדה, one, or the one and no other. This judgment is founded on the following passage, in which the cop. וis to be explained as equivalent to namely. וּשׁחיתה כּדבה, lies and pernicious words, are united together for the purpose of strengthening the idea, in the sense of wicked lies (Hitz.). הזמנתון is not to be read, as Hv., v. Leng., Maur., and Kran. do, as the Aphel הזמנתּוּן: ye have prepared or resolved to say; for in the Aphel this word (זמן) means to appoint or summon a person, but not to prepare or appoint a thing (see Buxt. Lex. Tal. s. v.). And the supposition that the king addressed the Chaldeans as the speakers appointed by the whole company of the wise men (Kran.) has no place in the text. The Kethiv הזּמּנתּוּן is to be read as Ithpa. for הזדּמּנתּוּן according to the Keri (cf. hizakuw הזּכּוּ for הזדּכּוּ, Is 1:16), meaning inter se convenire, as the old interpreters rendered it. "Till the time be changed," i.e., till the king either drop the matter, or till they learn something more particular about the dream through some circumstances that may arise. The lies which Nebuchadnezzar charged the wise men with, consisted in the explanation which they promised if he would tell them the dream, while their desire to hear the dream contained a proof that they had not the faculty of revealing secrets. The words of the king clearly show that he knew the dream, for otherwise he would not have been able to know whether the wise men spoke the truth in telling him the dream (Klief.).
Dan 2:10
Since the king persisted in his demand, the Chaldeans were compelled to confess that they could not tell the dream. This confession, however, they seek to conceal under the explanation that compliance with the king's request was beyond human power, - a request which no great or mighty king had ever before made of any magician or astrologer, and which was possible only with the gods, who however do not dwell among mortals. דּי כּל־קבל does not mean quam ob rem, wherefore, as a particle expressive of a consequence (Ges.), but is here used in the sense of because, assigning a reason. The thought expressed is not: because the matter is impossible for men, therefore no king has ever asked any such thing; but it is this: because it has come into the mind of no great and mighty king to demand any such thing, therefore it is impossible for men to comply with it. They presented before the king the fact that no king had ever made such a request as a proof that the fulfilling of it was beyond human ability. The epithets great and mighty are here not mere titles of the Oriental kings (Hv.), but are chosen as significant. The mightier the king, so much the greater the demand, he believed, he might easily make upon a subject.
Dan 2:11-12
להן, but only, see under Dan 2:6. In the words, whose dwelling is not with flesh, there lies neither the idea of higher and of inferior gods, nor the thought that the gods only act among men in certain events (Hv.), but only the simple thought of the essential distinction between gods and men, so that one may not demand anything from weak mortals which could be granted only by the gods as celestial beings. בּשׂרא, flesh, in opposition to רוּח, marks the human nature according to its weakness and infirmity; cf. Is 31:3; Ps 56:5. The king, however, does not admit this excuse, but falls into a violent passion, and gives a formal command that the wise men, in whom he sees deceivers abandoned by the gods, should be put to death. This was a dreadful command; but there are illustrations of even greater cruelty perpetrated by Oriental despots benore him as well as after him. The edict (דּתא) is carried out, but not fully. Not "all the wise men," according to the terms of the decree, were put to death, but מתקטּלין חכּימיּא, i.e., The wise men were put to death.
Dan 2:13
While it is manifest that the decree was not carried fully out, it is yet clearer from what follows that the participle מתקטּלין does not stand for the preterite, but has the meaning: the work of putting to death was begun. The participle also does not stand as the gerund: they were to be put to death, i.e., were condemned (Kran.), for the use of the passive participle as the gerund is not made good by a reference to מהימן, Dan 2:45, and דחיל, Dan 2:31. Even the command to kill all the wise men of Babylon is scarcely to be understood of all the wise men of the whole kingdom. The word Babylon may represent the Babylonian empire, or the province of Babylonia, or the city of Babylon only. In the city of Babylon a college of the Babylonian wise men or Chaldeans was established, who, according to Strabo (xv. 1. 6), occupied a particular quarter of the city as their own; but besides this, there were also colleges in the province of Babylon at Hipparenum, Orchae, which Plin. hist. nat. vi. 26 (30) designates as tertia Chaldaeorum doctrina, at Borsippa, and other places. The wise men who were called (Dan 2:2) into the presence of the king, were naturally those who resided in the city of Babylon, for Nebuchadnezzar was at that time in his palace. Yet of those who had their residence there, Daniel and his companions were not summoned, because they had just ended their noviciate, and because, obviously, only the presidents or the older members of the several classes were sent for. But since Daniel and his companions belonged to the whole body of the wise men, they also were sought out that they might be put to death.
Geneva 1599
2:1 And in the (a) second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed (b) dreams, wherewith his spirit was (c) troubled, and (d) his sleep brake from him.
(a) The father and the son were both called by this name, so that this is meant of the son, when he reigned alone: for he also reigned in a way with his father.
(b) Not that he had many dreams, but because many matters were contained in this dream.
(c) Because it was so rare and strange a dream, that he had had nothing similar.
(d) Or, "his sleep was upon him", that is, that he was so heavy with sleep, that he began to sleep again.
John Gill
2:1 And in the second year of the reign of Nebuchadnezzar,.... It was in the first year of Nebuchadnezzar's reign that Daniel was carried captive, Jer 25:1, three years Daniel had been under tutors; at the end of which he was presented to the king, as is related in the preceding chapter; and yet the following dream was in the second of his reign: this creates a difficulty, which is solved by some thus: in the second year after the destruction of the temple, so the Jewish chronicle (o), with which Jarchi agrees; others, as Aben Ezra, in the second year of his monarchy, after he had subdued all the nations round about; and so Josephus says (p), it was in the second year after the destruction of the Egyptians. R. Moses the priest, in Aben Ezra, would have it to be the second year to his reign, to the end of it, when there were only two years wanting to it; a very unusual way of reckoning indeed! and therefore justly rejected by Aben Ezra: but all these dates are too late, since Daniel long before these times was well known, and in great fame for his wisdom; whereas, at this time, it does not appear that he was much known, or in great request: it is better either to render it, "in the second year", that is, after Daniel and his companions had been presented to the king, and promoted;
even in the reign of Nebuchadnezzar, as opposed to the reign of Darius or Cyrus, in which he flourished also: or rather this was the second year of Nebuchadnezzar's reigning alone; for he had been taken into partnership in the throne with his father before his death, as Berosus (q) observes, which is said to be two years; so that this second year was the fourth year of his reign, reckoning from the time he reigned conjunctly with his father, though the second of his reigning alone: yet it seems best of all to render the words, with Noldius (r), but in the second year, in the reign of Nebuchadnezzar; that is, in the second year of Daniel's ministry in or under the reign of Nebuchadnezzar; who continued at court under different reigns, till the first of Cyrus: this was, according to Bishop Usher (s), and Mr. Whiston (t), in the year of the world 3401 A.M., and before Christ 603. Mr. Bedford (u) places it in 604:
Nebuchadnezzar dreamed dreams; which, though but one, yet, relating to various things, the several parts of the human body, and the different metals the form he saw was made of, as well as the four monarchies it signified, is called "dreams". Jacchiades says, he first dreamed the dream, and then the interpretation of it; which is the reason of the plural number: wherewith his spirit was troubled; it gave his mind a great deal of trouble while he was dreaming it; and when he awaked, though he could not recover it, yet he had some confused broken ideas of it; it had left some impressions upon him, which gave him great uneasiness, and the more as he could not recollect any part of it; his mind was agitated, and tossed to and fro, and under the greatest perplexity:
and his sleep brake from him; went away from him, through the strangeness of the dream, and the effect it had upon him.
(o) Seder Olam Rabba, c. 28. p. 80. (p) Antiqu. l. 10. c. 10. sect. 3. (q) Apud Joseph. contr. Apion. l. 1. c. 19. (r) Concord. Ebr. Part. p. 452. No. 1405. (s) Annales Vet. Test. A. M. 3401. (t) Chronological Tables, cent. 9. (u) Scripture Chronology, p. 677.
John Wesley
2:1 In the second year - This was properly in the fifth year of that king's reign, but in the second year after Daniel had been brought before the king. Dreams - It was one dream, but of many parts.
Robert Jamieson, A. R. Fausset and David Brown
2:1 NEBUCHADNEZZAR'S DREAM: DANIEL'S INTERPRETATION OF IT, AND ADVANCEMENT. (Dan. 2:1-49)
second year of . . . Nebuchadnezzar-- Dan 1:5 shows that "three years" had elapsed since Nebuchadnezzar had taken Jerusalem. The solution of this difficulty is: Nebuchadnezzar first ruled as subordinate to his father Nabopolassar, to which time the first chapter refers (Dan 1:1); whereas "the second year" in the second chapter is dated from his sole sovereignty. The very difficulty is a proof of genuineness; all was clear to the writer and the original readers from their knowledge of the circumstances, and so he adds no explanation. A forger would not introduce difficulties; the author did not then see any difficulty in the case. Nebuchadnezzar is called "king" (Dan 1:1), by anticipation. Before he left Judea, he became actual king by the death of his father, and the Jews always called him "king," as commander of the invading army.
dreams--It is significant that not to Daniel, but to the then world ruler, Nebuchadnezzar, the dream is vouchsafed. It was from the first of its representatives who had conquered the theocracy, that the world power was to learn its doom, as about to be in its turn subdued, and for ever by the kingdom of God. As this vision opens, so that in the seventh chapter developing the same truth more fully, closes the first part. Nebuchadnezzar, as vicegerent of God (Dan 2:37; compare Jer 25:9; Ezek 28:12-15; Is 44:28; Is 45:1; Rom 13:1), is honored with the revelation in the form of a dream, the appropriate form to one outside the kingdom of God. So in the cases of Abimelech, Pharaoh, &c. (Gen 20:3; Gen 41:1-7), especially as the heathen attached such importance to dreams. Still it is not he, but an Israelite, who interprets it. Heathendom is passive, Israel active, in divine things, so that the glory redounds to "the God of heaven."
2:12:1: Յամին երկրորդի թագաւորութեան իւրոյ, ետես երա՛զ Նաբուքոդոնոսոր. եւ յիմարեցա՛ւ ոգի նորա, եւ քուն հատա՛ւ ՚ի նմանէ[12043]։ [12043] Օրինակ մի յաւելու. Նաբուքոդոնոսոր արքայ։
1 Իր թագաւորութեան երկրորդ տարում Նաբուքոդոնոսորը երազ տեսաւ: Նրա հոգին խռովուեց, ու քունը փախաւ աչքերից:
2 Նաբուգոդոնոսոր իր թագաւորութեան երկրորդ տարին երազներ տեսաւ եւ անոր հոգին խռովեցաւ ու քունը փախաւ։
Յամին երկրորդի թագաւորութեան իւրոյ, ետես երազ Նաբուքոդոնոսոր, եւ յիմարեցաւ ոգի նորա, եւ քուն հատաւ ի նմանէ:

2:1: Յամին երկրորդի թագաւորութեան իւրոյ, ետես երա՛զ Նաբուքոդոնոսոր. եւ յիմարեցա՛ւ ոգի նորա, եւ քուն հատա՛ւ ՚ի նմանէ[12043]։
[12043] Օրինակ մի յաւելու. Նաբուքոդոնոսոր արքայ։
1 Իր թագաւորութեան երկրորդ տարում Նաբուքոդոնոսորը երազ տեսաւ: Նրա հոգին խռովուեց, ու քունը փախաւ աչքերից:
2 Նաբուգոդոնոսոր իր թագաւորութեան երկրորդ տարին երազներ տեսաւ եւ անոր հոգին խռովեցաւ ու քունը փախաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:12:1 Во второй год царствования Навуходоносора снились Навуходоносору сны, и возмутился дух его, и сон удалился от него.
2:2 καὶ και and; even ἐπέταξεν επιτασσω order ὁ ο the βασιλεὺς βασιλευς monarch; king εἰσενεχθῆναι εισφερω bring in τοὺς ο the ἐπαοιδοὺς επαοιδος and; even τοὺς ο the μάγους μαγος Magus καὶ και and; even τοὺς ο the φαρμακοὺς φαρμακος sorcerer τῶν ο the Χαλδαίων χαλδαιος Chaldaios; Khaltheos ἀναγγεῖλαι αναγγελλω announce τῷ ο the βασιλεῖ βασιλευς monarch; king τὰ ο the ἐνύπνια ενυπνιον dream αὐτοῦ αυτος he; him καὶ και and; even παραγενόμενοι παραγινομαι happen by; come by / to / along ἔστησαν ιστημι stand; establish παρὰ παρα from; by τῷ ο the βασιλεῖ βασιλευς monarch; king
2:2 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הַ֠ ha הַ the מֶּלֶךְ mmeleḵ מֶלֶךְ king לִ li לְ to קְרֹ֨א qᵊrˌō קרא call לַֽ lˈa לְ to † הַ the חַרְטֻמִּ֜ים ḥarṭummˈîm חַרְטֹם magician וְ wᵊ וְ and לָֽ lˈā לְ to † הַ the אַשָּׁפִ֗ים ʔaššāfˈîm אַשָּׁף conjurer וְ wᵊ וְ and לַֽ lˈa לְ to † הַ the מְכַשְּׁפִים֙ mᵊḵaššᵊfîm כשׁף practice sorcery וְ wᵊ וְ and לַ la לְ to † הַ the כַּשְׂדִּ֔ים kkaśdˈîm כַּשְׂדִּים Chaldeans לְ lᵊ לְ to הַגִּ֥יד haggˌîḏ נגד report לַ la לְ to † הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king חֲלֹמֹתָ֑יו ḥᵃlōmōṯˈāʸw חֲלֹום dream וַ wa וְ and יָּבֹ֕אוּ yyāvˈōʔû בוא come וַ wa וְ and יַּֽעַמְד֖וּ yyˈaʕamᵊḏˌû עמד stand לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
2:2. praecepit ergo rex ut convocarentur arioli et magi et malefici et Chaldei et indicarent regi somnia sua qui cum venissent steterunt coram regeThen the king commanded to call together the diviners and the wise men, and the magicians, and the Chaldeans: to declare to the king his dreams: so they came and stood before the king.
2. Then the king commanded to call the magicians, and the enchanters, and the sorcerers, and the Chaldeans, for to tell the king his dreams. So they came in and stood before the king.
2:2. Yet the king commanded that the seers, and the astrologers, and the sorcerers, and the Chaldeans be gathered together to reveal to the king his dreams. When they arrived, they stood in front of the king.
And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him:

2:1 Во второй год царствования Навуходоносора снились Навуходоносору сны, и возмутился дух его, и сон удалился от него.
2:2
καὶ και and; even
ἐπέταξεν επιτασσω order
ο the
βασιλεὺς βασιλευς monarch; king
εἰσενεχθῆναι εισφερω bring in
τοὺς ο the
ἐπαοιδοὺς επαοιδος and; even
τοὺς ο the
μάγους μαγος Magus
καὶ και and; even
τοὺς ο the
φαρμακοὺς φαρμακος sorcerer
τῶν ο the
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
ἀναγγεῖλαι αναγγελλω announce
τῷ ο the
βασιλεῖ βασιλευς monarch; king
τὰ ο the
ἐνύπνια ενυπνιον dream
αὐτοῦ αυτος he; him
καὶ και and; even
παραγενόμενοι παραγινομαι happen by; come by / to / along
ἔστησαν ιστημι stand; establish
παρὰ παρα from; by
τῷ ο the
βασιλεῖ βασιλευς monarch; king
2:2
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
הַ֠ ha הַ the
מֶּלֶךְ mmeleḵ מֶלֶךְ king
לִ li לְ to
קְרֹ֨א qᵊrˌō קרא call
לַֽ lˈa לְ to
הַ the
חַרְטֻמִּ֜ים ḥarṭummˈîm חַרְטֹם magician
וְ wᵊ וְ and
לָֽ lˈā לְ to
הַ the
אַשָּׁפִ֗ים ʔaššāfˈîm אַשָּׁף conjurer
וְ wᵊ וְ and
לַֽ lˈa לְ to
הַ the
מְכַשְּׁפִים֙ mᵊḵaššᵊfîm כשׁף practice sorcery
וְ wᵊ וְ and
לַ la לְ to
הַ the
כַּשְׂדִּ֔ים kkaśdˈîm כַּשְׂדִּים Chaldeans
לְ lᵊ לְ to
הַגִּ֥יד haggˌîḏ נגד report
לַ la לְ to
הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
חֲלֹמֹתָ֑יו ḥᵃlōmōṯˈāʸw חֲלֹום dream
וַ wa וְ and
יָּבֹ֕אוּ yyāvˈōʔû בוא come
וַ wa וְ and
יַּֽעַמְד֖וּ yyˈaʕamᵊḏˌû עמד stand
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
2:2. praecepit ergo rex ut convocarentur arioli et magi et malefici et Chaldei et indicarent regi somnia sua qui cum venissent steterunt coram rege
Then the king commanded to call together the diviners and the wise men, and the magicians, and the Chaldeans: to declare to the king his dreams: so they came and stood before the king.
2:2. Yet the king commanded that the seers, and the astrologers, and the sorcerers, and the Chaldeans be gathered together to reveal to the king his dreams. When they arrived, they stood in front of the king.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. По взгляду Навуходоносора, сновидения были одним из средств, при помощи которых боги возвещают свою волю людям. Так, в одной из надписей, он обращается с молитвою к богу Самасу, чтобы тот возвестил ему во сне свою милость и благоволение. Рассматривая и новый забытый сон, как откровение свыше, царь естественно желает знать его, так как это равносильно знанию воли богов, и томится и мучится от неизвестности ("тревожится дух мой, желая знать этот сон").

В целях восстановить в памяти забытое и через то успокоиться он обращается к единственно возможному и надежному, по его мнению, средству, - к помощи вавилонских мудрецов пяти классов, из которых каждый обладал специальными знаниями. Из них "тайноведцы" (евр. хартумим) - знатоки священной халдейской письменности, толкователи при ее помощи сновидений в религиозном смысле и заклинатели злых демонов одними словами без помощи каких-либо волшебных средств (ср. Исх 7:11. Толковая Библия 1: т.); "гадатели" (евр. асафим от асаф дуть; греч. magoi; слав. волхвы) - люди, занимавшиеся, по словам блаженного Иеронима, философским исследованием разного рода предметов, изъяснявшие чудесные видения и предсказания оракулов, объявлявшие народу волю богов, слагавшие в честь их гимны и, наконец, производившие заклинания при посредстве дуновения; "мекасфим" - чародеи, волшебники, употреблявшие для волхвований видимые чары, пользовавшиеся между прочим в этих целях кровью жертвенных животных, (блаж. Иероним); "касдим" - халдеи в собственном смысле или жрецы (Геродот; Диодор Сицилийский), наблюдавшие движения звезд, занимавшиеся астрономическими вычислениями и на основании их предсказывавшие судьбу человека (блаженный Иероним) и, наконец, "газрим" (27: ст.) - то же что астрономы, гадатели по звездам, по внутренностям животных, по полету, крику птиц и т. п. Навуходоносором вызываются мудрецы, конечно, их представители, всех пяти классов, так как знания какого-либо одного были недостаточны при объяснении сна. Хартумим должны были дать его толкование, асафим сообщить царю волю богов; чтобы точнее определить предуказываемое сновидением благополучие или несчастие, можно было погадать по звездам, внутренностям животных, чем занимались касдим и газрим; в случае если бы сон предвещал какое-либо несчастие, те же касдим, как жрецы, должны были умилостивить богов жертвами, а мекасфим - попытаться отвратить бедствие своими чарами.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. 2 Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to show the king his dreams. So they came and stood before the king. 3 And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. 4 Then spake the Chaldeans to the king in Syriac, O king, live for ever: tell thy servants the dream, and we will show the interpretation. 5 The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. 6 But if ye show the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore show me the dream, and the interpretation thereof. 7 They answered again and said, Let the king tell his servants the dream, and we will show the interpretation of it. 8 The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. 9 But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can show me the interpretation thereof. 10 The Chaldeans answered before the king, and said, There is not a man upon the earth that can show the king's matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. 11 And it is a rare thing that the king requireth, and there is none other that can show it before the king, except the gods, whose dwelling is not with flesh. 12 For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. 13 And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.
We meet with a great difficulty in the date of this story; it is said to be in the second year of the reign of Nebuchadnezzar, v. 1. Now Daniel was carried to Babylon in his first year, and, it should seem, he was three years under tutors and governors before he was presented to the king, ch. i. 5. How then could this happen in the second year? Perhaps, though three years were appointed for the education of other children, yet Daniel was so forward that he was taken into business when he had been but one year at school, and so in the second year he became thus considerable. Some make it to be the second year after he began to reign alone, but the fifth or sixth year since he began to reign in partnership with his father. Some read it, and in the second year, (the second after Daniel and his fellows stood before the king), in the kingdom of Nebuchadnezzar, or in his reign, this happened; as Joseph, in the second year after his skill in dreams, showed and expounded Pharaoh's, so Daniel, in the second year after he commenced master in that art, did this service. I would much rather take it some of these ways than suppose, as some do, that it was in the second year after he had conquered Egypt, which was the thirty-sixth year of his reign, because it appears by what we meet with in Ezekiel, that Daniel was famous both for wisdom and prevalence in prayer long before that; and therefore this passage, or story, which shows how he came to be so eminent for both these must be laid early in Nebuchadnezzar's reign. Now here we may observe,
I. The perplexity that Nebuchadnezzar was in by reason of a dream which he had dreamed but had forgotten (v. 1): He dreamed dreams, that is, a dream consisting of divers distinct parts, or which filled his head as much as if it had been many dreams. Solomon speaks of a multitude of dreams, strangely incoherent, in which there are divers vanities, Eccl. v. 7. This dream of Nebuchadnezzar's had nothing in the thing itself but what might be paralleled in many a common dream, in which are often represented to men things as foreign as are here mentioned; but there was something in the impression it made upon him which carried with it an incontestable evidence of its divine original and its prophetic significancy. Note, The greatest of men are not exempt from, nay, they lie most open to, those cares and troubles of mind which disturb their repose in the night, while the sleep of the labouring man is sweet and sound, and the sleep of the sober temperate man free from confused dreams. The abundance of the rich will not suffer them to sleep at all for care, and the excesses of gluttons and drunkards will not suffer them to sleep quietly for dreaming. But this recorded here was not from natural causes. Nebuchadnezzar was a troubler of God's Israel, but God here troubled him; for he that made the soul can make his sword to approach to it. He had his guards about him, but they could not keep trouble from his spirit. We know not the uneasiness of many that live in great pomp, and, one would think, in pleasure, too. We look into their houses, and are tempted to envy them; but, could we look into their hearts, we should pity them rather. All the treasures and all the delights of the children of men, which this mighty monarch had command of, could not procure him a little repose, when by reason of the trouble of his mind his sleep broke from him. But God gives his beloved sleep, who return to him as their rest.
II. The trial that he made of his magicians and astrologers whether they could tell him what his dream was, which he had forgotten. They were immediately sent for, to show the king his dreams, v. 2. There are many things which we retain the impressions of, and yet have lost the images of the things; though we cannot tell what the matter was, we know how we were affected with it; so it was with this king. His dream had slipped out of his mind, and he could not possibly recollect it, but he was confident he should know it if he heard it again. God ordered it so that Daniel might have the more honour, and, in him, the God of Daniel. Note, God sometimes serves his own purposes by putting things out of men's minds as well as by putting things into their minds. The magicians, it is likely, were proud of their being sent for into the king's bed-chamber, to give him a taste of their office, not doubting but it would be for their honour. He tells them that he had dreamed a dream, v. 3. They speak to him in the Syriac tongue, which was then the same with the Chaldee, but now they differ much. And henceforward Daniel uses that language, or dialect of the Hebrew, for the same reason that those words, Jer. x. 11, are in that language because designed to convince the Chaldeans of the folly of their idolatry and to bring them to the knowledge and worship of the true and living God, which the stories of these chapters have a direct tendency to. But ch. viii. and forward, being intended for the comfort of the Jews, is written in their peculiar language. They, in their answer, complimented the king with their good wishes, desired him to tell his dream, and undertook with all possible assurance to interpret it, v. 4. But the king insisted upon it that they must tell him the dream itself, because he had forgotten it and could not tell it to them. And, if they could not do this, they should all be put to death as deceivers (v. 5), themselves cut to pieces and their houses made a dunghill. If they could, they should be rewarded and preferred, v. 6. And they knew, as Balaam did concerning Balak, that he was able to promote them to great honour, and give them that wages of unrighteousness which, like him, they loved so dearly. No question therefore that they will do their utmost to gratify the king; if they do not, it is not for want of good-will, but for want of power, Providence so ordering it that the magicians of Babylon might now be as much confounded and put to shame as of old the magicians of Egypt had been, that, how much soever his people were both in Egypt and Babylon vilified and made contemptible, his oracles might in both be magnified and made honourable, by the silencing of those that set up in competition with them. The magicians, having reason on their side, insist upon it that the king must tell them the dream, and then, if they do not tell him the interpretation of it, it is their fault, v. 7. But arbitrary power is deaf to reason. The king falls into a passion, gives them hard words, and, without any colour of reason, suspects that they could tell him but would not; and instead of upbraiding them with impotency, and the deficiency of their art, as he might justly have done, he charges them with a combination to affront him: You have prepared lying and corrupt words to speak before me. How unreasonable and absurd is this imputation! If they had undertaken to tell him what his dream was, and had imposed upon him with a sham, he might have charged them with lying and corrupt words; but to say this of them when they honestly confessed their own weakness only shows what senseless things indulged passions are, and how apt great men are to think it is their prerogative to pursue their humour in defiance of reason and equity, and all the dictates of both. When the magicians begged of him to tell them the dream, though the request was highly rational and just, he tells them that they did but dally with him, to gain time (v. 8), till the time be changed (v. 9), either till the king's desire to know his dream be over, and he grown indifferent whether he be told it or no, though now he is so hot upon it, or till they may hope he has so perfectly forgotten his dream (the remaining shades of which are slipping from him apace as he catches at them) that they may tell him what they please and make him believe it was his dream, and, when the thing which is going, is quite gone from him, as it will be in a little time, he will not be able to disprove them. And therefore, without delay, they must tell him the dream. In vain do they plead, 1. That there is no man on earth that can retrieve the king's dream, v. 10. There are settled rules by which to discover what the meaning of the dream was; whether they will hold or no is the question. But never were any rules offered to be given by which to discover what the dream was; they cannot work unless they have something to work upon. They acknowledge that the gods may indeed declare unto man what is his thought (Amos iv. 13), for God understands our thoughts afar off (Ps. cxxxix. 2), what they will be before we think them, what they are when we do not regard them, what they have been when we have forgotten them. But those who can do this are gods, that have not their dwelling with flesh (v. 11), and it is they alone that can do this. As for men, their dwelling is with flesh; the wisest and greatest of men are clouded with a veil of flesh, which quite obstructs and confounds all their acquaintance with spirit, and their powers and operations; but the gods, that are themselves pure spirit, know what is in man. See here an instance of the ignorance of these magicians, that they speak of many gods, whereas there is but one and can be but one infinite; yet see their knowledge of that which even the light of nature teaches and the works of nature prove, that there is a God, who is a Spirit, and perfectly knows the spirits of men and all their thoughts, so as it is not possible that any man should. This confession of the divine omniscience is here extorted from these idolaters, to the honour of God and their own condemnation, who though they knew there is a God in heaven, to whom all hearts are open, all desires known, and from whom no secret is hid, yet offered up their prayers and praises to dumb idols, that have eyes and see not, ears and hear not. 2. That there is no king on earth that would expect or require such a thing, v. 10. This intimates that they were kings, lords, and potentates, not ordinary people, that the magicians had most dealings with, and at whose devotion they were, while the oracles of God and the gospel of Christ are dispensed to the poor. Kings and potentates have often required unreasonable things of their subjects, but they think that never any required so unreasonable a thing as this, and therefore hope his imperial majesty will not insist upon it. But it is all in vain; when passion is in the throne reason is under foot: He was angry and very furious, v. 12. Note, It is very common for those that will not be convinced by reason to be provoked and exasperated by it, and to push on with fury what they cannot support with equity.
III. The doom passed upon all the magicians of Babylon. There is but one decree for them all (v. 9); they all stand condemned without exception or distinction. The decree has gone forth, they must every man of them be slain (v. 13), Daniel and his fellows (though they knew nothing of the matter) not excepted. See here, 1. What are commonly the unjust proceedings of arbitrary power. Nebuchadnezzar is here a tyrant in true colours, speaking death when he cannot speak sense, and treating those as traitors whose only fault is that they would serve him, but cannot. 2. What is commonly the just punishment of pretenders. How unrighteous soever Nebuchadnezzar was in this sentence, as to the ringleaders in the imposture, God was righteous. Those that imposed upon men, in pretending to do what they could not do, are now sentenced to death for not being able to do what they did not pretend to.
Adam Clarke: Commentary on the Bible - 1831
2:2: The magicians - חרטמים chartummim. See the note on Gen 41:8 (note).
The astrologers - אשפים ashshaphim. Perhaps from נשף nashaph, to breathe, because they laid claim to Divine inspiration; but probably the persons in question were the philosophers and astronomers among the Babylonians.
The sorcerers - מכשפים mechashshephim. See the note on Deu 18:10, and on Exo 22:18 (note), and Lev 19:31 (note), where several of these arts are explained.
The Chaldeans - Who these were is difficult to be ascertained. They might be a college of learned men, where all arts and sciences were professed and taught. The Chaldeans were the most ancient philosophers of the world; they might have been originally inhabitants of the Babylonian Irak; and still have preserved to themselves exclusively the name of Chaldeans, to distinguish themselves from other nations and peoples who inhabited the one hundred and twenty provinces of which the Babylonish government was composed.
Albert Barnes: Notes on the Bible - 1834
2:2: Then the king commanded - That is, when he awoke. The particle rendered "then," does not imply that this occurred immediately. When he awoke, his mind was agitated; he was impressed with the belief that he had had an important Divine communication; but he could not even recal the dream distinctly, and he resolved to summon to his presence those whose business it was to interpret what were regarded as prognostics of the future.
The magicians, and the astrologers - These are the same words which occur in Dan 1:20. See the note at that place.
And the sorcerers - Hebrew מכשׁפים mekashepı̂ ym. Vulgate, malefici - sorcerers. Greek, φαρμακεύς pharmakeus Syriac, "magician." The Hebrew word is derived from כשׁף kâ shaph - meaning, in Piel, to practice magic; to use magic formulas, or incantations; to mutter; and it refers to the various arts by which those who were addicted to magic practiced their deceptions. The particular idea in this word would seem to be, that on such occasions some forms of prayers were used, for the word in Syriac means to offer prayers, or to worship. Probably the aid of idol gods was invoked by such persons when they practiced incantations. The word is found only in the following places: once as a "verb," Ch2 33:6, and rendered "used witchcraft;" and as a "participle," rendered "sorcerers," in Exo 7:11; Dan 2:2; Mal 3:5; and "witch," in Exo 22:18 (17); Deu 18:10. The noun (כשׁף kashâ ph and כשׁפים keshâ pı̂ ym) is used in the following places, always with reference to sorcery or witchcraft: Jer 27:9; Kg2 9:22; Isa 47:9; Mic 5:12 (11); Nah 3:4. It may not be easy to specify the exact sense in which this word is used as distinguished from the others which relate to the same general subject, but it would seem to be that some form of "prayer" or "invocation" was employed. The persons referred to did not profess to interpret the prognostics of future events by any original skill of their own, but by the aid of the gods.
And the Chaldeans - See the notes at Dan 1:4. The Chaldeans appear to have been but one of the tribes or nations that made up the community at Babylon (compare the notes at Isa 23:13), and it would seem that at this time they were particularly devoted to the practice of occult arts, and secret sciences. It is not probable that the other persons referred to in this enumeration were Chaldeans. The Magians, if any of these were employed, were Medians (see the notes at Dan 1:20), and it is not improbable that the other classes of diviners might have been from other nations. The purpose of Nebuchadnezzar was to assemble at his court whatever was remarkable throughout the world for skill and knowledge (see analysis of Dan. 1), and the wise men of the Chaldeans were employed in carrying out that design. The Chaldeans were so much devoted to these secret arts, and became so celebrated for them, that the name came, among the Greek and Roman writers, to be used to denote all those who laid claim to extraordinary powers in this department.
Diodorus Siculus (lib. ii.) says of the Chaldeans in Babylon, that "they sustain the same office there that the priests do in Egypt, for being devoted to the worship of God through their whole lives, they give themselves to philosophy, and seek from astrology their highest glory." 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." Juvenal likewise (Sat. vi., verses 552-554), has this passage: "Chaldaeis sed major erit fiducia; quidquid dixerit astrologus, credent a fonte relatum Ammonis. - But their chief dependence is upon the Chaldeans; whatever an astrologer declares, they will receive as a response of (Jupiter) Ammon." Horace refers to the "Babylonians" as distinguished in his time for the arts of magic, or divination:
"nec Babylonios,
tentaris numeros." - Car. lib. i.; xi.
It is not probable that the whole nation of Chaldeans was devoted to these arts, but as a people they became so celebrated in this kind of knowledge that it was their best known characteristic abroad. (See also Barnes' Appendix to Daniel)
For to show the king his dreams - To show him what the dream was, and to explain its import. Compare Gen 41:24; Jdg 14:12; Kg1 10:3. That it was common for kings to call in the aid of interpreters to explain the import of dreams, appears from Herodotus. When Astyages ascended the throne, he had a daughter whose name was Mandane. She had a dream which seemed to him so remarkable that he called in the "magi," whose interpretation, Herodotus remarks, was of such a nature that it "terrified him exceedingly." He was so much influenced by the dream and the interpretation, that it produced an entire change in his determination respecting the marriage of his daughter. - Book i., 107: So again, after the marriage of his daughter, Herodotus says (book i., cviii.): "Astyages had another vision. A vine appeared to spring from his daughter which overspread all Asia. On this occasion, also, he consulted his interpreters; the result was, that he sent for his daughter from Persia, when the time of her delivery approached. On her arrival, he kept a strict watch over her, intending to destroy her child. The magi had declared the vision to intimate that the child of his daughter should supplant him on the throne." Astyages, to guard against this, as soon as Cyrus was born, sent for Harpagus, a person in whom he had confidence, and commanded him to take the child to his own house, and put him to death. These passages in Herodotus show that what is here related of the king of Babylon, demanding the aid of magicians and astrologers to interpret his dreams, was by no means an uncommon occurrence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: Dan 1:20, Dan 4:6, Dan 5:7; Gen 41:8; Exo 7:11; Deu 18:10-12; Isa 8:19, Isa 19:3; Isa 47:12, Isa 47:13
Geneva 1599
2:2 Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the (e) Chaldeans, for to shew the king his dreams. So they came and stood before the king.
(e) For all these astrologers and sorcerers called themselves by this name of honour, as though all the wisdom and knowledge of the country depended upon them, and that all other countries were void of such wisdom and knowledge.
John Gill
2:2 Then the king commanded to call the magicians,.... He ordered his servants in waiting to send immediately for the wise men, the philosophers of that age and kingdom, that studied the things of nature, and the natural causes of things:
and the astrologers; that cast nativities, and pretended by the position and influence of the stars to know what would befall men:
and the sorcerers; or wizards, that made use of familiar spirits, and the help of the devil; necromancers that consulted the dead, in order to get knowledge of future things:
and the Chaldeans; so called, not from their country; for probably all the preceding were Chaldeans by nation; but inasmuch as the study of judiciary astrology, and other unlawful arts, greatly obtained in Chaldea; hence those that were addicted to them had this name (w):
for to show the king his dreams; both what it was he dreamed, and what the interpretation or meaning of it was: so they came, and stood before the king; they came immediately, with great readiness and willingness, esteeming it a great honour done them to be sent for by the king, and admitted into his chamber; and hoping it would turn much both to their credit and profit; and being come, they stood waiting his will and pleasure.
(w) Vid. Juvenal. Satyr. 6. A. Gellii Noet. Attic, l. 1. c. 9. Cicero de Divinatione, I. 1.
John Wesley
2:2 The astrologers - Who pretended great skill in natural, and supernatural things. The sorcerers - Or necromancers, who used diabolical arts. Chaldeans - This name the magicians assumed as being national, and most noble.
Robert Jamieson, A. R. Fausset and David Brown
2:2 Chaldeans--here, a certain order of priest-magicians, who wore a peculiar dress, like that seen on the gods and deified men in the Assyrian sculptures. Probably they belonged exclusively to the Chaldeans, the original tribe of the Babylonian nation, just as the Magians were properly Medes.
2:22:2: Եւ ասէ թագաւորն. Կոչեցէ՛ք զգէտս, եւ զմոգս, եւ զկախարդս, եւ զքաղդեայս, պատմե՛լ թագաւորին զերազ իւր։ Եւ եկին կացին առաջի թագաւորին[12044]։ [12044] Օրինակ մի. Եւ ասաց թագաւորն կոչել զամենայն գէտս եւ զմո՛՛։
2 Թագաւորն ասաց, որ կանչեն իմաստուններին, մոգերին, կախարդներին եւ աստղագուշակներին, որպէսզի թագաւորին յայտնեն նրա երազը: Նրանք եկան, կանգնեցին թագաւորի առաջ,
2 Եւ թագաւորը հրամայեց որ մոգերը, հմայողները, կախարդներն ու Քաղդեանները կանչեն, որպէս զի թագաւորին պատմեն իր երազները։ Անոնք եկան ու թագաւորին առջեւ կայնեցան։
Եւ ասէ թագաւորն. Կոչեցէք զգէտս եւ զմոգս եւ զկախարդս եւ զքաղդեայս` պատմել թագաւորին զերազ իւր: Եւ եկին կացին առաջի թագաւորին:

2:2: Եւ ասէ թագաւորն. Կոչեցէ՛ք զգէտս, եւ զմոգս, եւ զկախարդս, եւ զքաղդեայս, պատմե՛լ թագաւորին զերազ իւր։ Եւ եկին կացին առաջի թագաւորին[12044]։
[12044] Օրինակ մի. Եւ ասաց թագաւորն կոչել զամենայն գէտս եւ զմո՛՛։
2 Թագաւորն ասաց, որ կանչեն իմաստուններին, մոգերին, կախարդներին եւ աստղագուշակներին, որպէսզի թագաւորին յայտնեն նրա երազը: Նրանք եկան, կանգնեցին թագաւորի առաջ,
2 Եւ թագաւորը հրամայեց որ մոգերը, հմայողները, կախարդներն ու Քաղդեանները կանչեն, որպէս զի թագաւորին պատմեն իր երազները։ Անոնք եկան ու թագաւորին առջեւ կայնեցան։
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2 И велел царь созвать тайноведцев, и гадателей, и чародеев, и Халдеев, чтобы они рассказали царю сновидения его. Они пришли, и стали перед царем.
2:3 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him ὁ ο the βασιλεύς βασιλευς monarch; king ἐνύπνιον ενυπνιον dream ἑώρακα οραω view; see καὶ και and; even ἐκινήθη κινεω stir; shake μου μου of me; mine τὸ ο the πνεῦμα πνευμα spirit; wind ἐπιγνῶναι επιγινωσκω recognize; find out οὖν ουν then θέλω θελω determine; will τὸ ο the ἐνύπνιον ενυπνιον dream
2:3 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say לָהֶ֛ם lāhˈem לְ to הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king חֲלֹ֣ום ḥᵃlˈôm חֲלֹום dream חָלָ֑מְתִּי ḥālˈāmᵊttî חלם dream וַ wa וְ and תִּפָּ֣עֶם ttippˈāʕem פעם move רוּחִ֔י rûḥˈî רוּחַ wind לָ lā לְ to דַ֖עַת ḏˌaʕaṯ ידע know אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the חֲלֹֽום׃ ḥᵃlˈôm חֲלֹום dream
2:3. et dixit ad eos rex vidi somnium et mente confusus ignoro quid viderimAnd the king said to them: I saw a dream: and being troubled in mind I know not what I saw.
3. And the king said unto them, I have dreamed a dream, and my spirit is troubled to know the dream.
2:3. And the king said to them, “I saw a dream, and, being confused in mind, I do not know what I saw.”
Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king:

2:2 И велел царь созвать тайноведцев, и гадателей, и чародеев, и Халдеев, чтобы они рассказали царю сновидения его. Они пришли, и стали перед царем.
2:3
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
ο the
βασιλεύς βασιλευς monarch; king
ἐνύπνιον ενυπνιον dream
ἑώρακα οραω view; see
καὶ και and; even
ἐκινήθη κινεω stir; shake
μου μου of me; mine
τὸ ο the
πνεῦμα πνευμα spirit; wind
ἐπιγνῶναι επιγινωσκω recognize; find out
οὖν ουν then
θέλω θελω determine; will
τὸ ο the
ἐνύπνιον ενυπνιον dream
2:3
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
לָהֶ֛ם lāhˈem לְ to
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
חֲלֹ֣ום ḥᵃlˈôm חֲלֹום dream
חָלָ֑מְתִּי ḥālˈāmᵊttî חלם dream
וַ wa וְ and
תִּפָּ֣עֶם ttippˈāʕem פעם move
רוּחִ֔י rûḥˈî רוּחַ wind
לָ לְ to
דַ֖עַת ḏˌaʕaṯ ידע know
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
חֲלֹֽום׃ ḥᵃlˈôm חֲלֹום dream
2:3. et dixit ad eos rex vidi somnium et mente confusus ignoro quid viderim
And the king said to them: I saw a dream: and being troubled in mind I know not what I saw.
2:3. And the king said to them, “I saw a dream, and, being confused in mind, I do not know what I saw.”
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Albert Barnes: Notes on the Bible - 1834
2:3: And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream - That is, clearly, to know all about it; to recollect distinctly what it was, and to understand what it meant. He was agitated by so remarkable a dream; he probably had, as Jerome remarks, a shadowy and floating impression of what the dream was - such as we often have of a dream that has agitated out minds, but of which we cannot recal the distinct and full image; and he desired to recal that distinctly, and to know exactly what it meant. See Dan 2:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: Dan 2:1; Gen 40:8, Gen 41:15
John Gill
2:3 And the king said unto them, I have dreamed a dream,.... What before is called dreams is here expressed in the singular, a dream; for it was but one dream, though it contained in it various things; this the king could remember, that he had a dream; for it had left some impression on his mind, though he could not call to mind what it was about. Aben Ezra makes mention of one of their Gaons or Rabbins, that affirmed that Nebuchadnezzar knew his dream, but was willing to try the wise men; but, as he observes, he could not surely believe the words of Daniel:
and my spirit was troubled to know the dream; both that, and the meaning of it; he says nothing as yet about the interpretation of it; concluding that, if they could tell him the dream, they could explain it to him; or then it would be time enough to inquire after that.
John Wesley
2:3 To know - He remembered the fact in general, but could not repeat it perfectly. Yet it had left such an impression on him, as put him in great perplexity. The Lord hath ways to affright the greatest men in the world, in the midst of their security.
Robert Jamieson, A. R. Fausset and David Brown
2:3 troubled to know the dream--He awoke in alarm, remembering that something solemn had been presented to him in a dream, without being able to recall the form in which it had clothed itself. His thoughts on the unprecedented greatness to which his power had attained (Dan 2:29) made him anxious to know what the issue of all this should be. God meets this wish in the way most calculated to impress him.
2:32:3: Եւ ասէ ցնոսա թագաւորն. Երա՛զ տեսի, եւ յիմարեցաւ ոգի իմ խելամուտ լինել երազոյն։
3 եւ թագաւորն ասաց նրանց. «Երազ տեսայ, եւ հոգիս խռովուեց՝ երազս հասկանալու համար»:
3 Թագաւորը անոնց ըսաւ. «Երազ տեսայ ու իմ հոգիս խռովեցաւ։ Կ’ուզեմ այն երազը գիտնալ»։
Եւ ասէ ցնոսա թագաւորն. Երազ տեսի, եւ յիմարեցաւ ոգի իմ խելամուտ լինել երազոյն:

2:3: Եւ ասէ ցնոսա թագաւորն. Երա՛զ տեսի, եւ յիմարեցաւ ոգի իմ խելամուտ լինել երազոյն։
3 եւ թագաւորն ասաց նրանց. «Երազ տեսայ, եւ հոգիս խռովուեց՝ երազս հասկանալու համար»:
3 Թագաւորը անոնց ըսաւ. «Երազ տեսայ ու իմ հոգիս խռովեցաւ։ Կ’ուզեմ այն երազը գիտնալ»։
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2:32:3 И сказал им царь: сон снился мне, и тревожится дух мой; желаю знать этот сон.
2:4 καὶ και and; even ἐλάλησαν λαλεω talk; speak οἱ ο the Χαλδαῖοι χαλδαιος Chaldaios; Khaltheos πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king Συριστί συριστι lord; master βασιλεῦ βασιλευς monarch; king τὸν ο the αἰῶνα αιων age; -ever ζῆθι ζαω live; alive ἀνάγγειλον αναγγελλω announce τὸ ο the ἐνύπνιόν ενυπνιον dream σου σου of you; your τοῖς ο the παισί παις child; boy σου σου of you; your καὶ και and; even ἡμεῖς ημεις we σοι σοι you φράσομεν φραζω explain τὴν ο the σύγκρισιν συγκρισις he; him
2:4 וַֽ wˈa וְ and יְדַבְּר֧וּ yᵊḏabbᵊrˈû דבר speak הַ ha הַ the כַּשְׂדִּ֛ים kkaśdˈîm כַּשְׂדִּים Chaldeans לַ la לְ to † הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king אֲרָמִ֑ית ʔᵃrāmˈîṯ אֲרָמִי in Aramaic מַלְכָּא֙ malkˌā מֶלֶךְ king לְ lᵊ לְ to עָלְמִ֣ין ʕolmˈîn עָלַם eternity חֱיִ֔י ḥᵉʸˈî חיה live אֱמַ֥ר ʔᵉmˌar אמר say חֶלְמָ֛א ḥelmˈā חֵלֶם dream לְל *lᵊ לְ to עַבְדָ֖ךְעבדיך *ʕavᵊḏˌāḵ עֲבֵד servant וּ û וְ and פִשְׁרָ֥א fišrˌā פְּשַׁר interpretation נְחַוֵּֽא׃ nᵊḥawwˈē חוה know
2:4. responderuntque Chaldei regi syriace rex in sempiternum vive dic somnium servis tuis et interpretationem eius indicabimusAnd the Chaldeans answered the king in Syriac: O king, live for ever: tell to thy servants thy dream, and we will declare the interpretation thereof.
4. Then spake the Chaldeans to the king in the Syrian language, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.
2:4. And the Chaldeans answered the king in Syriac, “O king, live forever. Tell the dream to your servants, and we will reveal its interpretation.”
And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream:

2:3 И сказал им царь: сон снился мне, и тревожится дух мой; желаю знать этот сон.
2:4
καὶ και and; even
ἐλάλησαν λαλεω talk; speak
οἱ ο the
Χαλδαῖοι χαλδαιος Chaldaios; Khaltheos
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
Συριστί συριστι lord; master
βασιλεῦ βασιλευς monarch; king
τὸν ο the
αἰῶνα αιων age; -ever
ζῆθι ζαω live; alive
ἀνάγγειλον αναγγελλω announce
τὸ ο the
ἐνύπνιόν ενυπνιον dream
σου σου of you; your
τοῖς ο the
παισί παις child; boy
σου σου of you; your
καὶ και and; even
ἡμεῖς ημεις we
σοι σοι you
φράσομεν φραζω explain
τὴν ο the
σύγκρισιν συγκρισις he; him
2:4
וַֽ wˈa וְ and
יְדַבְּר֧וּ yᵊḏabbᵊrˈû דבר speak
הַ ha הַ the
כַּשְׂדִּ֛ים kkaśdˈîm כַּשְׂדִּים Chaldeans
לַ la לְ to
הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
אֲרָמִ֑ית ʔᵃrāmˈîṯ אֲרָמִי in Aramaic
מַלְכָּא֙ malkˌā מֶלֶךְ king
לְ lᵊ לְ to
עָלְמִ֣ין ʕolmˈîn עָלַם eternity
חֱיִ֔י ḥᵉʸˈî חיה live
אֱמַ֥ר ʔᵉmˌar אמר say
חֶלְמָ֛א ḥelmˈā חֵלֶם dream
לְל
*lᵊ לְ to
עַבְדָ֖ךְעבדיך
*ʕavᵊḏˌāḵ עֲבֵד servant
וּ û וְ and
פִשְׁרָ֥א fišrˌā פְּשַׁר interpretation
נְחַוֵּֽא׃ nᵊḥawwˈē חוה know
2:4. responderuntque Chaldei regi syriace rex in sempiternum vive dic somnium servis tuis et interpretationem eius indicabimus
And the Chaldeans answered the king in Syriac: O king, live for ever: tell to thy servants thy dream, and we will declare the interpretation thereof.
2:4. And the Chaldeans answered the king in Syriac, “O king, live forever. Tell the dream to your servants, and we will reveal its interpretation.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Начиная речь обычным на востоке при разговоре с царем приветствием: "царь, во веки живи" (1: Цар 10:24; 3: Цар 1:31; Неем 2:3; Дан 3:9; 5:10), мудрецы убеждены, что они приглашены для разъяснения хорошо известного царю сновидения.
Adam Clarke: Commentary on the Bible - 1831
2:4: Then spake the Chaldeans to the king in Syriac - ארמית aramith, the language of Aram or Syria. What has been generally called the Chaldee.
O king, live for ever - מלכא לעלמין חיי Malca leolmin cheyi. With these words the Chaldee part of Daniel commences; and continues to the end of the seventh chapter. These kinds of compliments are still in use in the East Indies. A superior gives a blessing to an inferior by saying to him, when the latter is in the act of doing him reverence, "Long life to thee." A poor man, going into the presence of a king to solicit a favor, uses the same kind of address: O father, thou art the support of the destitute; mayest thou live to old age! - Ward's Customs.
Albert Barnes: Notes on the Bible - 1834
2:4: Then spake the Chaldeans to the king - The meaning is, either that the Chaldeans spoke in the name of the entire company of the soothsayers and magicians (see the notes, Dan 1:20; Dan 2:2), because they were the most prominent among them, or the name is used to denote the collective body of soothsayers, meaning that this request was made by the entire company.
In Syriac - In the original - ארמית 'ă râ mı̂ yt - in "Aramean." Greek, Συριστὶ Suristi - "in Syriac." So the Vulgate. The Syriac retains the original word. The word means Aramean, and the reference is to that language which is known as East Aramean - a general term embracing the Chaldee, the Syriac, and the languages which were spoken in Mesopotamia. See the notes at Dan 1:4. This was the vernacular tongue of the king and of his subjects, and was that in which the Chaldeans would naturally address him. It is referred to here by the author of this book, perhaps to explain the reason why he himself makes use of this language in explaining the dream. The use of this, however, is not confined to the statement of what the magicians said, but is continued to the close of the seventh chapter. Compare the Intro. Section IV. III. The language used is what is commonly called Chaldee. It is written in the same character as the Hebrew, and differs from that as one dialect differs from another. It was, doubtless, well understood by the Jews in their captivity, and was probably spoken by them after their return to their own land.
O king, live for ever - This is a form of speech quite common in addressing monarchs. See Sa1 10:24; Kg1 1:25 (margin); Dan 3:9; Dan 5:10. The expression is pRev_alent still, as in the phrases, "Long live the king," "Vive l' empereur," "Vive le roi," etc. It is founded on the idea that long life is to be regarded as a blessing, and that we can in no way express our good wishes for anyone better than to wish him length of days. In this place, it was merely the usual expression of respect and homage, showing their earnest wish for the welfare of the monarch. They were willing to do anything to promote his happiness, and the continuance of his life and reign. It was especially proper for them to use this language, as they wore about to make a rather unusual request, which "might" be construed as an act of disrespect, implying that the king had not given them all the means which it was equitable for them to have in explaining the matter, by requiring them to interpret the dream when he had not told them what it was.
Tell thy servants the dream, and we will show the interpretation - The claim which they set up in regard to the future was evidently only that of "explaining" what were regarded as the prognostics of future events. It was not that of being able to recal what is forgotten, or even to "originate" what might be regarded preintimations of what is to happen. This was substantially the claim which was asserted by all the astrologers, augurs, and soothsayers of ancient times. Dreams, the flight of birds, the aspect of the entrails of animals slain for sacrifice, the positions of the stars, meteors, and uncommon appearances in the heavens, were supposed to be intimations made by the gods of what was to occur in future times, and the business of those who claimed the power of divining the future was merely to interpret these things. When the king, therefore, required that they should recal the dream itself to his own mind, it was a claim to something which was not involved in their profession, and which they regarded as unjust. To that power they made no pretensions. If it be asked why, as they were mere jugglers and pretenders, they did not "invent" something and state "that" as his dream, since he had forgotten what his dream actually was, we may reply,
(1) that there is no certain evidence that they were not sincere in what they professed themselves able to do - for we are not to suppose that all who claimed to be soothsayers and astrologers were hypocrites and intentional deceivers. It was not at that period of the world certainly determined that nothing could be ascertained respecting the future by dreams, and by the positions of the stars, etc. Dreams "were" among the methods by which the future was made known; and whether the knowledge of what is to come could be obtained from the positions of the stars, etc., was a question which was at that time unsettled Even Lord Bacon maintained that the science of astrology was not to be "rejected," but to be "reformed."
(2) If the astrologers had been disposed to attempt to deceive the king, there is no probability that they could have succeeded in palming an invention of their own on him as his own dream. We may not be able distinctly to recollect a dream, but we have a sufficient impression of it - of its outlines - or of some striking, though disconnected, things in it, to know what it is "not." We might instantly recognize it if stated to us; we should see at once, if anyone should attempt to deceive us by palming an invented dream on us, that "that" was not what we had dreamed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: in: Gen 31:47; Ezr 4:7; Isa 36:11
Syriack: Aramith, "Aramean," the language of Aram or Syria; a general term comprehending both the Chaldee and Syriac, the latter merely differing from the former as a dialect, and being written in a different character. With the following words the Chaldee part of Daniel commences; and is continued to the end of the Dan 7:1.
O king: Dan 3:9, Dan 4:19, Dan 5:10, Dan 6:6, Dan 6:21; Sa1 10:24; Kg1 1:25, Kg1 1:31; Neh 2:3; Mat 21:9; Mar 11:9, Mar 11:10
tell: Dan 4:7, Dan 5:8; Gen 41:8; Isa 44:25
Geneva 1599
2:4 Then spake the Chaldeans to the king in (f) Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.
(f) That is, in the Syrian language, which differed not much from the Chaldeans, except it seemed to be more eloquent, and therefore the learned used to speak it, as the Jewish writers do to this day.
John Gill
2:4 Then spake the Chaldeans to the king in, Syriac,.... These spake, either because the interpretation of dreams particularly belonged to them; or else as being the chief of the wise men, and of greatest authority; or as chosen by the rest, and spake in their name; and indeed this appellation may include them all, being all of the same country, though they might differ in their profession: they spake in the Syriac or Babylonish language, the same with the Chaldee, being their mother tongue, and that of the king too; and therefore could more easily speak it themselves, and be more easily understood by him, than if they had spoke in another; See Gill on Dan 1:4 and from hence, to the end of the "seventh" chapter, Daniel writes in Chaldee; the things he treats of chiefly relating to the Chaldeans:
O king, live for ever; which is a wish of long life, health, and prosperity; and does not intend an everlasting continuance in this world, or an eternal life in another, to the knowledge of which they might be strangers: this was an usual form of salutation of kings in these eastern nations; like to this is that of Sinaetus, a Persian, to Artaxerxes Mnemon (x).
"O King Artaxerxes, reign for ever;''
so said (y) Artabazus, a faithful friend of Darius, to Alexander the great, when he met him with the friends and relations of Darius,
"O king, may you flourish in perpetual happiness:''
tell thy servants the dream, and we will show the interpretation; this was not the thing that was asked of them, but the dream itself; and if that had been told them, they promise more than there is reason to believe they would have fulfilled, had that been done; it is more than the Egyptian magicians could do, even when Pharaoh had told them his dream: this they said partly to get time, and partly to make a show of their skill and knowledge; though in a very vain and arrogant manner.
(x) Aelian. Var. Hist. l. 1. c. 32. (y) Curtius, l. 6. c. 5.
John Wesley
2:4 In Syriack - That is in the Chaldee tongue, for Syria or Aram is sometimes taken in a large sense, containing, Assyria, Babylon, Mesopotamia, Phoenicia, Palestine, 4Kings 18:26. From hence all is written in the Chaldee language, to the eighth chapter.
Robert Jamieson, A. R. Fausset and David Brown
2:4 Here begins the Chaldee portion of Daniel, which continues to the end of the seventh chapter. In it the course, character, and crisis of the Gentile power are treated; whereas, in the other parts, which are in Hebrew, the things treated apply more particularly to the Jews and Jerusalem.
Syriac--the Aramean Chaldee, the vernacular tongue of the king and his court; the prophet, by mentioning it here, hints at the reason of his own adoption of it from this point.
live for ever--a formula in addressing kings, like our "Long live the king!" Compare 3Kings 1:31.
2:42:4: Եւ խօսեցան քաղդեայն ընդ թագաւորին Ասորերէն. Արքայ յաւիտեա՛ն կեաց. ասա՛ դու զերազն ծառայից քոց, եւ զմեկնութիւն նորա ասասցո՛ւք[12045]։ [12045] Բազումք. Եւ խօսեցան քաղդեայքն։ Ոմանք. Յաւիտեան կաց։
4 Աստղագուշակները ասորերէն լեզուով խօսեցին թագաւորի հետ եւ ասացին. «Արքա՛յ, թող քո կեանքը յաւիտեան լինի: Դու երազդ ասա՛ քո ծառաներին, եւ մենք կը մեկնենք այն»:
4 Ու Քաղդեանները թագաւորին Ասորերէն* ըսին. «Ո՛վ թագաւոր, յաւիտեան ո՛ղջ կեցիր. ըսէ՛ երազը քու ծառաներուդ ու մենք անոր մեկնութիւնը իմացնենք»։
Եւ խօսեցան քաղդեայքն ընդ թագաւորին [14]Ասորերէն. Արքայ, յաւիտեան կեաց. ասա դու զերազն ծառայից քոց, եւ զմեկնութիւն նորա ասասցուք:

2:4: Եւ խօսեցան քաղդեայն ընդ թագաւորին Ասորերէն. Արքայ յաւիտեա՛ն կեաց. ասա՛ դու զերազն ծառայից քոց, եւ զմեկնութիւն նորա ասասցո՛ւք[12045]։
[12045] Բազումք. Եւ խօսեցան քաղդեայքն։ Ոմանք. Յաւիտեան կաց։
4 Աստղագուշակները ասորերէն լեզուով խօսեցին թագաւորի հետ եւ ասացին. «Արքա՛յ, թող քո կեանքը յաւիտեան լինի: Դու երազդ ասա՛ քո ծառաներին, եւ մենք կը մեկնենք այն»:
4 Ու Քաղդեանները թագաւորին Ասորերէն* ըսին. «Ո՛վ թագաւոր, յաւիտեան ո՛ղջ կեցիր. ըսէ՛ երազը քու ծառաներուդ ու մենք անոր մեկնութիւնը իմացնենք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 И сказали Халдеи царю по-арамейски: царь! вовеки живи! скажи сон рабам твоим, и мы объясним значение его.
2:5 ἀποκριθεὶς αποκρινομαι respond δὲ δε though; while ὁ ο the βασιλεὺς βασιλευς monarch; king εἶπε επω say; speak τοῖς ο the Χαλδαίοις χαλδαιος Chaldaios; Khaltheos ὅτι οτι since; that ἐὰν εαν and if; unless μὴ μη not ἀπαγγείλητέ απαγγελλω report μοι μοι me ἐπ᾿ επι in; on ἀληθείας αληθεια truth τὸ ο the ἐνύπνιον ενυπνιον dream καὶ και and; even τὴν ο the τούτου ουτος this; he σύγκρισιν συγκρισις make clear μοι μοι me παραδειγματισθήσεσθε παραδειγματιζω make a spectacle καὶ και and; even ἀναληφθήσεται αναλαμβανω take up; take along ὑμῶν υμων your τὰ ο the ὑπάρχοντα υπαρχοντα belongings εἰς εις into; for τὸ ο the βασιλικόν βασιλικος regal; royal
2:5 עָנֵ֤ה ʕānˈē ענה answer מַלְכָּא֙ malkˌā מֶלֶךְ king וְ wᵊ וְ and אָמַ֣ר ʔāmˈar אמר say לְל *lᵊ לְ to כַשְׂדָּאֵ֔יכשׂדיא *ḵaśdāʔˈê כַּשְׂדָּי Chaldaean מִלְּתָ֖א millᵊṯˌā מִלָּה word מִנִּ֣י minnˈî מִן from אַזְדָּ֑א ʔazdˈā אַזְדָּא publicly known הֵ֣ן hˈēn הֵן if לָ֤א lˈā לָא not תְהֹֽודְעוּנַּ֨נִי֙ ṯᵊhˈôḏᵊʕûnnˈanî ידע know חֶלְמָ֣א ḥelmˈā חֵלֶם dream וּ û וְ and פִשְׁרֵ֔הּ fišrˈēh פְּשַׁר interpretation הַדָּמִין֙ haddāmîn הַדָּם limb תִּתְעַבְד֔וּן tiṯʕavᵊḏˈûn עבד do וּ û וְ and בָתֵּיכֹ֖ון vottêḵˌôn בַּיִת house נְוָלִ֥י nᵊwālˌî נְוָלוּ dunghill יִתְּשָׂמֽוּן׃ yittᵊśāmˈûn שׂים place
2:5. et respondens rex ait Chaldeis sermo recessit a me nisi indicaveritis mihi somnium et coniecturam eius peribitis vos et domus vestrae publicabunturAnd the king, answering, said to the Chaldeans: The thing is gone out of my mind: unless you tell me the dream, and the meaning thereof, you shall be put to death, and your houses shall be confiscated.
5. The king answered and said to the Chaldeans, The thing is gone from me: if ye make not known unto me the dream and the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.
2:5. And in answer, the king said to the Chaldeans, “The memory of it has slipped away from me. Unless you reveal the dream to me, and its meaning, you will be put to death, and your houses will be confiscated.
Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation:

2:4 И сказали Халдеи царю по-арамейски: царь! вовеки живи! скажи сон рабам твоим, и мы объясним значение его.
2:5
ἀποκριθεὶς αποκρινομαι respond
δὲ δε though; while
ο the
βασιλεὺς βασιλευς monarch; king
εἶπε επω say; speak
τοῖς ο the
Χαλδαίοις χαλδαιος Chaldaios; Khaltheos
ὅτι οτι since; that
ἐὰν εαν and if; unless
μὴ μη not
ἀπαγγείλητέ απαγγελλω report
μοι μοι me
ἐπ᾿ επι in; on
ἀληθείας αληθεια truth
τὸ ο the
ἐνύπνιον ενυπνιον dream
καὶ και and; even
τὴν ο the
τούτου ουτος this; he
σύγκρισιν συγκρισις make clear
μοι μοι me
παραδειγματισθήσεσθε παραδειγματιζω make a spectacle
καὶ και and; even
ἀναληφθήσεται αναλαμβανω take up; take along
ὑμῶν υμων your
τὰ ο the
ὑπάρχοντα υπαρχοντα belongings
εἰς εις into; for
τὸ ο the
βασιλικόν βασιλικος regal; royal
2:5
עָנֵ֤ה ʕānˈē ענה answer
מַלְכָּא֙ malkˌā מֶלֶךְ king
וְ wᵊ וְ and
אָמַ֣ר ʔāmˈar אמר say
לְל
*lᵊ לְ to
כַשְׂדָּאֵ֔יכשׂדיא
*ḵaśdāʔˈê כַּשְׂדָּי Chaldaean
מִלְּתָ֖א millᵊṯˌā מִלָּה word
מִנִּ֣י minnˈî מִן from
אַזְדָּ֑א ʔazdˈā אַזְדָּא publicly known
הֵ֣ן hˈēn הֵן if
לָ֤א lˈā לָא not
תְהֹֽודְעוּנַּ֨נִי֙ ṯᵊhˈôḏᵊʕûnnˈanî ידע know
חֶלְמָ֣א ḥelmˈā חֵלֶם dream
וּ û וְ and
פִשְׁרֵ֔הּ fišrˈēh פְּשַׁר interpretation
הַדָּמִין֙ haddāmîn הַדָּם limb
תִּתְעַבְד֔וּן tiṯʕavᵊḏˈûn עבד do
וּ û וְ and
בָתֵּיכֹ֖ון vottêḵˌôn בַּיִת house
נְוָלִ֥י nᵊwālˌî נְוָלוּ dunghill
יִתְּשָׂמֽוּן׃ yittᵊśāmˈûn שׂים place
2:5. et respondens rex ait Chaldeis sermo recessit a me nisi indicaveritis mihi somnium et coniecturam eius peribitis vos et domus vestrae publicabuntur
And the king, answering, said to the Chaldeans: The thing is gone out of my mind: unless you tell me the dream, and the meaning thereof, you shall be put to death, and your houses shall be confiscated.
2:5. And in answer, the king said to the Chaldeans, “The memory of it has slipped away from me. Unless you reveal the dream to me, and its meaning, you will be put to death, and your houses will be confiscated.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Предъявленное мудрецам требование рассказать содержание забытого сна не представляло, по мнению Навуходоносора, чего-нибудь невозможного. Приписывая себе уменье открывать при содействии богов тайное и сокровенное, они, очевидно, могли узнать теми или другими путями и виденное им сновидение. И потому Навуходоносор считал себя в праве, назначая мудрецам в случае неисполнения ими своего требования обычное у вавилонян наказание, - рассечение на куски (Иез 16:40; 23:47).
Adam Clarke: Commentary on the Bible - 1831
2:5: Ye shall be cut in pieces - This was arbitrary and tyrannical in the extreme; but, in the order of God's providence, it was overruled to serve the most important purpose.
Albert Barnes: Notes on the Bible - 1834
2:5: The king answered and said to the Chaldeans, The thing is gone from me - The Vulgate renders this, "Sermo recessit a me" - "The word is departed from me." So the Greek, Ὁ λόγος ἀπ ̓ ἐμοῦ ἀπέστη Ho logos ap' emou apestē. Luther, "Es ist mir entfallen" - "It has fallen away from me," or has departed from me. Coverdale, "It is gone from me." The Chaldee word rendered "the thing" - מלתה mı̂ llethâ h - means, properly, "a word, saying, discourse" - something which is "spoken;" then, like דבר dâ bâ r and the Greek ῥῆμα rē ma, a "thing." The reference here is to the matter under consideration, to wit, the dream and its meaning. The fair interpretation is, that he had forgotten the dream, and that if he retained "any" recollection of it, it was only such an imperfect outline as to alarm him. The word rendered "is gone" - אזדא 'azeddâ' - which occurs only here and in Dan 2:8, is supposed to be the same as אזל 'ă zal - "to go away, to depart." Gesenius renders the whole phrase, "The word has gone out from me; i. e., what I have said is ratified, and cannot be recalled;" and Prof. Bush (in loc.) contends that this is the true interpretation, and this also is the interpretation preferred by John D. Michaelis, and Dathe. A construction somewhat similar is adopted by Aben Ezra, C. B. Michaelis, Winer, Hengstenberg, and Prof. Stuart, that it means, "My decree is firm, or steadfast;" to wit, that if they did not furnish an interpretation of the dream, they should be cut off. The question as to the true interpretation, then, is between two constructions: whether it means, as in our version, that the dream had departed from him - that is, that he had forgotten it - or, that a decree or command had gone from him, that if they could not interpret the dream they should be destroyed. That the former is the correct interpretation seems to me to be evident.
(1) It is the natural construction, and accords best with the meaning of the original words. Thus no one can doubt that the word מלה millâ h, and the words דבר dâ bâ r and ῥῆμα rē ma, are used in the sense of "thing," and that the natural and proper meaning of the Chaldee verb אזד 'ă zad is, to "go away, depart." Compare the Hebrew (אזל 'â zal) in Deu 32:36, "He seeth that their power is gone;" Sa1 9:7, "The bread is spent in our vessels;" Job 14:11, "The waters fail from the sea;" and the Chaldee (אזל 'ă zal) in Ezr 4:23, "They went up in haste to Jerusalem;" Ezr 5:8, "We went into the province of Judea;" and Dan 2:17, Dan 2:24; Dan 6:18 (19), 19(20).
(2) This interpretation is sustained by the Vulgate of Jerome, and by the Greek.
(3) It does not appear that any such command had at that time gone forth from the king, and it was only when they came before him that he promulgated such an order. Even though the word, as Gesenins and Zickler (Chaldaismus Dan. Proph.) maintain, is a feminine participle present, instead of a verb in the preterit, still it would then as well apply to the "dream" departing from him, as the command or edict. We may suppose the king to say, "The thing leaves me; I cannot recal it."
(4) It was so understood by the magicians, and the king did not attempt to correct their apprehension of what he meant. Thus, in Dan 2:7, they say, "Let the king tell his servants the dream, and we will show the interpretation thereof." This shows that they understood that the dream had gone from him, and that they could not be expected to interpret its meaning until they were apprised what it was.
(5) It is not necessary to suppose that the king retained the memory of the dream himself, and that he meant merely to try them; that is, that he told them a deliberate falsehood, in order to put their ability to the test. Nebuchadnezzar was a cruel and severe monarch, and such a thing would not have been entirely inconsistent with his character; but we should not needlessly charge cruelty and tyranny on any man, nor should we do it unless the evidence is so clear that we cannot avoid it. Besides, that such a test should be proposed is in the highest degree improbable. There was no need of it; and it was contrary to the established belief in such matters. These men were retained at court, among other reasons, for the very purpose of explaining the prognostics of the future. There was confidence in them; and they were retained "because" there was confidence in them. It does not appear that the Babylonian monarch had had any reason to distrust their ability as to what they professed; and why should he, therefore, on "this" occasion resolve to put them to so unusual, and obviously so unjust a trial?
For these reasons, it seems clear to me that our common version has given the correct sense of this passage, and that the meaning is, that the dream had actually so far departed from him that he could not repeat it, though he retained such an impression of its portentous nature, and of its appalling outline, as to fill his mind with alarm. As to the objection derived from this view of the passage by Bertholdt to the authenticity of this chapter, that it is wholly improbable that any man would be so unreasonable as to doom others to punishment because they could not recal his dream, since it entered not into their profession to be able to do it (Commentary i. p. 192), it may be remarked, that the character of Nebuchadnezzar was such as to make what is stated here by Daniel by no means improbable. Thus it is said respecting him Kg2 25:7, "And they slew the sons of Zedekiah 'before his eyes,' and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon." Compare Kg2 25:18-21; Jer 39:5, following; Jer 52:9-11. See also Dan 4:17, where he is called "the basest of men." Compare Hengstenberg, "Die Authentie des Daniel," pp. 79-81. On this objection, see Introduction to the chapter, Section I. I.
If ye will not make known, unto me the dream, with the interpretation thereof - Whatever may be thought as to the question whether he had actually forgotten the dream, there can be no doubt that he demanded that they should state what it was, and then explain it. This demand was probably as unusual as it was in one sense unreasonable, since it did not fall fairly within their profession. Yet it was not unreasonable in this sense, that if they really had communication with the gods, and were qualified to explain future events, it might be supposed that they would be enabled to recal this forgotten dream. If the gods gave them power to explain what was to "come," they could as easily enable them to recal "the past."
Ye shall be cut in pieces - Margin, "made." The Chaldee is, "Ye shall be made into pieces; "referring to a mode of punishment that was common to many ancient nations. Compare Sa1 15:33 : "And Samuel hewed Agag in pieces before the Lord in Gilgal." Thus Orpheus is said to have been torn in pieces by the Thracian women; and Bessus was cut in pieces by order of Alexander the Great.
And your houses shall be made a dunghill - Compare Kg2 10:27. This is an expression denoting that their houses, instead of being elegant or comfortable mansions, should be devoted to the vilest of uses, and subjected to all kinds of dishonor and defilement. The language here used is in accordance with what is commonly employed by Orientals. They imprecate all sorts of indignities and abominations on the objects of their dislike, and it is not uncommon for them to smear over with filth what is the object of their contempt or abhorrenee. Thus when the caliph Omar took Jerusalem, at the head of the Saracen army, after ravaging the greater part of the city, he caused dung to be spread over the site of the sanctuary, in token of the abhorrence of all Mussulmans, and of its being henceforth regarded as the refuse and offscouring of all things. - Prof. Bush. The Greek renders this, "And your houses shall be plundered;" the Vulgate, "And your houses shall be confiscated." But these renderings are entirely arbitrary. This may seem to be a harsh punishment which was threatened, and some may, perhaps, be disposed to say that it is improbable that a monarch would allow himself to use such intemperate language, and to make use of so severe a threatening, especially when the magicians had as yet shown no inability to interpret the dream, and had given no reasons to apprehend that they would be unable to do it. But we are to remember
(1) the cruel and arbitrary character of the king (see the references above);
(2) the nature of an Oriental despotism, in which a monarch is acccustomed to require all his commands to be obeyed, and his wishes gratified promptly, on pain of death;
(3) the fact that his mind was greatly excited by the dream; and
(4) that he was certain that something portentous to his kingdom had been prefigured by the dream, and that this was a case in which all the force of threatening, and all the prospect of splendid reward, should be used, that they might be induced to tax their powers to the utmost, and allay the tumults of his mind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: ye shall: This was unreasonable, arbitrary, and tyrannical in the extreme; but, in the course of God's providence, it was overruled to serve the most important purpose. Dan 3:29; Sa1 15:33; Psa 50:22, Psa 58:7
cut in pieces: Chal, made pieces
made: Deu 13:16; Jos 6:26; Kg2 10:27; Ezr 6:11
Geneva 1599
2:5 The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye (g) shall be cut in pieces, and your houses shall be made a dunghill.
(g) This is a just reward of their arrogance (who boasted of themselves that they had knowledge of all things), that they should be proved fools, and that to their perpetual shame and confusion.
John Gill
2:5 The king answered and said to the Chaldeans,.... In the same language they spoke to him:
the thing is gone from me; either the dream was gone from him; it was out of his mind, he had forgot it, and could not call it to remembrance; he had been dreaming of monarchies and kingdoms, which are themselves but dreams and tales, and empty things that pass away, and which he might have learned from hence: or, as it may be rendered, "the word is confirmed by me" (z). Saadiah says, that some observe that the word here used has the signification of strength or firmness; and so Aben Ezra interprets the word, is stable and firm; to which agrees the Syriac version,
"most sure is the word which I pronounce;''
referring not to the dream, but to what follows the king's declaration, both with respect to threatenings and promises:
if ye will not make known unto me the dream, with the interpretation thereof; the king speaks as if he thought it was in their power, but they were unwilling to do it; though no doubt, had they been able, they would have readily done it, both for their credit and advantage:
ye shall be cut in pieces; not only cut in two, but into various pieces, limb by limb, as Agag by Samuel, and the Ammonites by David; and which was a punishment often inflicted in the eastern nations; as Orpheus was cut to pieces by the Thracian women, and Bessus by order of Alexander the great (a); much the same punishment as, with us, to be hanged, drawn, and quartered:
and your houses shall be made a dunghill; be destroyed, and never rebuilt more, but put to the most contemptible uses: and this was common among the Romans; when any were found plotting against the government, or guilty of treason, they were not only capitally punished, but their houses were pulled down, or the names of them changed; or, however, were not used for dwelling houses; so the house of Caius Cassius was pulled down and demolished for his affectation of government, and for treason; and that of M. Maulins Capitolinus, who was suspected of seizing the government, after he was thrown from the rock, was made a mint of; and that of Spuflus Melius for the same crime, after he had suffered, was by reproach called Aequimelium; and of the like kind many instances are given (b) and so among the Grecians; Pausanias (c) relates of Astylus Crotoniata, that by way of punishment, and as a mark of infamy upon him for a crime he had done, his house was appointed for a public prison. Herodotus (d) reports Leutychides, general of the Lacedemonians in Thessalian expedition, that having received money by way of bribery, for which he was tried and condemned, though he made his escape, his house was demolished; and the same usage and custom remains to this day in France: thus the unhappy Damien, a madman, who of late stabbed the French king; one part of his sentence was, that the house in which he was born should be pulled down, as he himself also was pulled and cut to pieces; see 4Kings 10:27.
(z) "verbum a me firmum, vel firmatum", Michaelis; "a me decretum et statutum", L'Empereur. (a) Vid. Curtium, l. 7. c. 5. p. 206. (b) Vid. Alex. ab Alex. Genial. Dier. l. 3. c. 23. (c) Eliac. 2. sive l. 6. p. 366. (d) Erato, sive I. 6. p. 72.
Robert Jamieson, A. R. Fausset and David Brown
2:5 The thing--that is, The dream, "is gone from me." GESENIUS translates, "The decree is gone forth from me," irrevocable (compare Is 45:23); namely, that you shall be executed, if you do not tell both the dream and the interpretation. English Version is simpler, which supposes the king himself to have forgotten the dream. Pretenders to supernatural knowledge often bring on themselves their own punishment.
cut in pieces-- (1Kings 15:33).
houses . . . dunghill--rather, "a morass heap." The Babylonian houses were built of sun-dried bricks; when demolished, the rain dissolves the whole into a mass of mire, in the wet land, near the river [STUART]. As to the consistency of this cruel threat with Nebuchadnezzar's character, see Dan 4:17, "basest of men"; Jer 39:5-6; Jer 52:9-11.
2:52:5: Պատասխանի ետ արքայն եւ ասէ ցքաղդեայսն. Բանն վերացա՛ւ յինէն. արդ եթէ ո՛չ ցուցանիցէք ինձ զերազն՝ եւ զմեկնութիւն նորա՝ ՚ի կորո՛ւստ լինիցիք, եւ տունք ձեր յաւա՛ր լինիցին։
5 Արքան պատասխանեց եւ ասաց աստղագուշակներին. «Իմ խօսքը վճռական է. արդ, եթէ ինձ չյայտնէք երազն ու նրա մեկնութիւնը, կորստի կը մատնուէք, եւ ձեր տները աւերակ կը դառնան,
5 Թագաւորը պատասխան տուաւ Քաղդեաններուն ու ըսաւ. «Բանը ինձմէ հեռացաւ։ Եթէ երազն ու անոր մեկնութիւնը ինծի չյայտնէք, դուք կտոր կտոր պիտի ըլլաք ու ձեր տուները աղբանոց պիտի ըլլան։
Պատասխանի ետ արքայն եւ ասէ ցքաղդեայսն. Բանն վերացաւ յինէն. արդ եթէ ոչ ցուցանիցէք ինձ զերազն եւ զմեկնութիւն նորա` ի կորուստ լինիցիք, եւ տունք ձեր [15]յաւար լինիցին:

2:5: Պատասխանի ետ արքայն եւ ասէ ցքաղդեայսն. Բանն վերացա՛ւ յինէն. արդ եթէ ո՛չ ցուցանիցէք ինձ զերազն՝ եւ զմեկնութիւն նորա՝ ՚ի կորո՛ւստ լինիցիք, եւ տունք ձեր յաւա՛ր լինիցին։
5 Արքան պատասխանեց եւ ասաց աստղագուշակներին. «Իմ խօսքը վճռական է. արդ, եթէ ինձ չյայտնէք երազն ու նրա մեկնութիւնը, կորստի կը մատնուէք, եւ ձեր տները աւերակ կը դառնան,
5 Թագաւորը պատասխան տուաւ Քաղդեաններուն ու ըսաւ. «Բանը ինձմէ հեռացաւ։ Եթէ երազն ու անոր մեկնութիւնը ինծի չյայտնէք, դուք կտոր կտոր պիտի ըլլաք ու ձեր տուները աղբանոց պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 Отвечал царь и сказал Халдеям: слово отступило от меня; если вы не скажете мне сновидения и значения его, то в куски будете изрублены, и домы ваши обратятся в развалины.
2:6 ἐὰν εαν and if; unless δὲ δε though; while τὸ ο the ἐνύπνιον ενυπνιον dream διασαφήσητέ διασαφεω make thoroughly manifest μοι μοι me καὶ και and; even τὴν ο the τούτου ουτος this; he σύγκρισιν συγκρισις announce λήψεσθε λαμβανω take; get δόματα δομα gift παντοῖα παντοιος and; even δοξασθήσεσθε δοξαζω glorify ὑπ᾿ υπο under; by ἐμοῦ εμου my δηλώσατέ δηλοω make clear μοι μοι me τὸ ο the ἐνύπνιον ενυπνιον dream καὶ και and; even κρίνατε κρινω judge; decide
2:6 וְ wᵊ וְ and הֵ֨ן hˌēn הֵן if חֶלְמָ֤א ḥelmˈā חֵלֶם dream וּ û וְ and פִשְׁרֵהּ֙ fišrˌēh פְּשַׁר interpretation תְּֽהַחֲוֹ֔ן tᵊˈhaḥᵃwˈōn חוה know מַתְּנָ֤ן mattᵊnˈān מַתְּנָה gift וּ û וְ and נְבִזְבָּה֙ nᵊvizbˌā נְבִזְבָּה present וִ wi וְ and יקָ֣ר yqˈār יְקָר dignity שַׂגִּ֔יא śaggˈî שַׂגִּיא much תְּקַבְּל֖וּן tᵊqabbᵊlˌûn קבל receive מִן־ min- מִן from קֳדָמָ֑י qᵒḏāmˈāy קֳדָם before לָהֵ֕ן lāhˈēn לָהֵן therefore חֶלְמָ֥א ḥelmˌā חֵלֶם dream וּ û וְ and פִשְׁרֵ֖הּ fišrˌēh פְּשַׁר interpretation הַחֲוֹֽנִי׃ haḥᵃwˈōnî חוה know
2:6. si autem somnium et coniecturam eius narraveritis praemia et dona et honorem multum accipietis a me somnium igitur et interpretationem eius indicate mihibut if you tell the dream, and the meaning of it, you shall receive of me rewards, and gifts, and great honour: therefore, tell me the dream, and the interpretation thereof.
6. But if ye shew the dream and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream and the interpretation thereof.
2:6. But if you explain the dream and its meaning, you will receive from me rewards, and gifts, and great honor. Therefore, reveal to me the dream and its interpretation.”
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:

2:5 Отвечал царь и сказал Халдеям: слово отступило от меня; если вы не скажете мне сновидения и значения его, то в куски будете изрублены, и домы ваши обратятся в развалины.
2:6
ἐὰν εαν and if; unless
δὲ δε though; while
τὸ ο the
ἐνύπνιον ενυπνιον dream
διασαφήσητέ διασαφεω make thoroughly manifest
μοι μοι me
καὶ και and; even
τὴν ο the
τούτου ουτος this; he
σύγκρισιν συγκρισις announce
λήψεσθε λαμβανω take; get
δόματα δομα gift
παντοῖα παντοιος and; even
δοξασθήσεσθε δοξαζω glorify
ὑπ᾿ υπο under; by
ἐμοῦ εμου my
δηλώσατέ δηλοω make clear
μοι μοι me
τὸ ο the
ἐνύπνιον ενυπνιον dream
καὶ και and; even
κρίνατε κρινω judge; decide
2:6
וְ wᵊ וְ and
הֵ֨ן hˌēn הֵן if
חֶלְמָ֤א ḥelmˈā חֵלֶם dream
וּ û וְ and
פִשְׁרֵהּ֙ fišrˌēh פְּשַׁר interpretation
תְּֽהַחֲוֹ֔ן tᵊˈhaḥᵃwˈōn חוה know
מַתְּנָ֤ן mattᵊnˈān מַתְּנָה gift
וּ û וְ and
נְבִזְבָּה֙ nᵊvizbˌā נְבִזְבָּה present
וִ wi וְ and
יקָ֣ר yqˈār יְקָר dignity
שַׂגִּ֔יא śaggˈî שַׂגִּיא much
תְּקַבְּל֖וּן tᵊqabbᵊlˌûn קבל receive
מִן־ min- מִן from
קֳדָמָ֑י qᵒḏāmˈāy קֳדָם before
לָהֵ֕ן lāhˈēn לָהֵן therefore
חֶלְמָ֥א ḥelmˌā חֵלֶם dream
וּ û וְ and
פִשְׁרֵ֖הּ fišrˌēh פְּשַׁר interpretation
הַחֲוֹֽנִי׃ haḥᵃwˈōnî חוה know
2:6. si autem somnium et coniecturam eius narraveritis praemia et dona et honorem multum accipietis a me somnium igitur et interpretationem eius indicate mihi
but if you tell the dream, and the meaning of it, you shall receive of me rewards, and gifts, and great honour: therefore, tell me the dream, and the interpretation thereof.
2:6. But if you explain the dream and its meaning, you will receive from me rewards, and gifts, and great honor. Therefore, reveal to me the dream and its interpretation.”
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Albert Barnes: Notes on the Bible - 1834
2:6: But if ye show the dream - If you show what the dream was.
And the interpretation thereof - What it signifies. That is, they were so to state the dream that Nebuchadnezzar would recognize it; and they were to give such an explanation of it as would commend itself to his mind as the true one. On this last point he would doubtless rely much on their supposed wisdom in performing this duty, but it would seem clear, also, that it was necessary that the interpretation should be seen to be a "fair" interpretation, or such as would be "fairly" implied in the dream. Thus, when Daniel made known the interpretation, he saw at once that it met all the features of the dream, and he admitted it to be correct. So also when Daniel explained the handwriting on the wall to Belshazzar, he admitted the justness of it, and loaded him with honors, Dan 5:29. So when Joseph explained the dreams of Pharaoh, he at once saw the appropriateness of the explanation, and admitted it to be correct Gen 41:39-45; and so in the case above referred to (notes on Dan 2:2), of Astyages respecting the dreams of his daughter (Herod. 1, cvii.; cviii.), he at once saw that the interpretation of the dreams proposed by the Magi accorded with the dreams, and took his measures accordingly.
Ye shall receive of me gifts, and rewards, and great honor - Intending to appeal to their highest hopes to induce them, if possible, to disclose the meaning of the dream. He specifics no particular rewards, but makes the promise general; and the evident meaning is, that, in such a case, he would bestow what it became a monarch like him to give. That the usual rewards in such a case were such as were adapted to stimulate to the most vigorous exertions of their powers, may be seen from the honor which he conferred on Daniel when he made known the dream Dan 2:48, and from the rewards which Belshazzar conferred on Daniel for making known the interpretation of the writing on the wall Dan 5:29 : "Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom." Compare Est 5:11; Est 6:7-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: ye shall: Dan 2:48, Dan 5:7, Dan 5:16, Dan 5:29; Num 22:7, Num 22:17, Num 22:37, Num 24:11
rewards: or, fee, Dan 5:17 *marg.
John Gill
2:6 But if ye show the dream, and the interpretation thereof,.... Which he was extremely intent upon to know; and therefore makes use of every way to obtain it, first by threatenings, to terrify, and next by promises, to allure:
ye shall receive of me gifts, and rewards, and great honour; gold, silver, jewels, rich apparel, houses, lands, and great promotion to some of the highest places of honour, trust, and profit, in the kingdom, as Daniel afterwards had:
therefore show me the dream, and the interpretation thereof; at once, directly, without any more ado; for the king was impatient of it.
Robert Jamieson, A. R. Fausset and David Brown
2:6 rewards--literally, "presents poured out in lavish profusion."
2:62:6: Ապա թէ զերազն՝ եւ զմեկնութիւն նորա ցուցանիցէք ինձ՝ պարգեւս եւ տուրս բազումս՝ եւ պատի՛ւս առնուցուք յինէն. բայց միայն զերազն եւ զմեկնութիւն նորա պատմեցէ՛ք ինձ[12046]։ [12046] Ոմանք. Ապա եթէ... ցուցանէք ինձ։
6 իսկ եթէ երազն ու նրա մեկնութիւնը յայտնէք ինձ, դուք պարգեւներ, բազում ընծաներ եւ մեծ պատիւ կը ստանաք ինձնից, միայն թէ յայտնեցէ՛ք ինձ երազն ու նրա մեկնութիւնը»:
6 Բայց եթէ երազն ու անոր մեկնութիւնը ինծի իմացնէք, ինձմէ պարգեւներ, վարձատրութիւններ ու շատ պատիւ պիտի առնէք։ Ուրեմն երազն ու անոր մեկնութիւնը ինծի իմացուցէք»։
Ապա թէ զերազն եւ զմեկնութիւն նորա ցուցանիցէք ինձ, պարգեւս եւ տուրս բազումս եւ պատիւս առնուցուք յինէն. բայց միայն զերազն եւ զմեկնութիւն նորա պատմեցէք ինձ:

2:6: Ապա թէ զերազն՝ եւ զմեկնութիւն նորա ցուցանիցէք ինձ՝ պարգեւս եւ տուրս բազումս՝ եւ պատի՛ւս առնուցուք յինէն. բայց միայն զերազն եւ զմեկնութիւն նորա պատմեցէ՛ք ինձ[12046]։
[12046] Ոմանք. Ապա եթէ... ցուցանէք ինձ։
6 իսկ եթէ երազն ու նրա մեկնութիւնը յայտնէք ինձ, դուք պարգեւներ, բազում ընծաներ եւ մեծ պատիւ կը ստանաք ինձնից, միայն թէ յայտնեցէ՛ք ինձ երազն ու նրա մեկնութիւնը»:
6 Բայց եթէ երազն ու անոր մեկնութիւնը ինծի իմացնէք, ինձմէ պարգեւներ, վարձատրութիւններ ու շատ պատիւ պիտի առնէք։ Ուրեմն երազն ու անոր մեկնութիւնը ինծի իմացուցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6 Если же расскажете сон и значение его, то получите от меня дары, награду и великую почесть; итак скажите мне сон и значение его.
2:7 ἀπεκρίθησαν αποκρινομαι respond δὲ δε though; while ἐκ εκ from; out of δευτέρου δευτερος second λέγοντες λεγω tell; declare βασιλεῦ βασιλευς monarch; king τὸ ο the ὅραμα οραμα vision εἰπόν επω say; speak καὶ και and; even οἱ ο the παῖδές παις child; boy σου σου of you; your κρινοῦσι κρινω judge; decide πρὸς προς to; toward ταῦτα ουτος this; he
2:7 עֲנֹ֥ו ʕᵃnˌô ענה answer תִנְיָנ֖וּת ṯinyānˌûṯ תִּנְיָנוּת again וְ wᵊ וְ and אָמְרִ֑ין ʔomrˈîn אמר say מַלְכָּ֕א malkˈā מֶלֶךְ king חֶלְמָ֛א ḥelmˈā חֵלֶם dream יֵאמַ֥ר yēmˌar אמר say לְ lᵊ לְ to עַבְדֹ֖והִי ʕavᵊḏˌôhî עֲבֵד servant וּ û וְ and פִשְׁרָ֥ה fišrˌā פְּשַׁר interpretation נְהַחֲוֵֽה׃ nᵊhaḥᵃwˈē חוה know
2:7. responderunt secundo atque dixerunt rex somnium dicat servis suis et interpretationem illius indicabimusThey answered again and said: Let the king tell his servants the dream, and we will declare the interpretation of it.
7. They answered the second time and said, Let the king tell his servants the dream, and we will shew the interpretation.
2:7. They answered again and said, “Let the king tell the dream to his servants, and we will reveal its interpretation.”
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:

2:6 Если же расскажете сон и значение его, то получите от меня дары, награду и великую почесть; итак скажите мне сон и значение его.
2:7
ἀπεκρίθησαν αποκρινομαι respond
δὲ δε though; while
ἐκ εκ from; out of
δευτέρου δευτερος second
λέγοντες λεγω tell; declare
βασιλεῦ βασιλευς monarch; king
τὸ ο the
ὅραμα οραμα vision
εἰπόν επω say; speak
καὶ και and; even
οἱ ο the
παῖδές παις child; boy
σου σου of you; your
κρινοῦσι κρινω judge; decide
πρὸς προς to; toward
ταῦτα ουτος this; he
2:7
עֲנֹ֥ו ʕᵃnˌô ענה answer
תִנְיָנ֖וּת ṯinyānˌûṯ תִּנְיָנוּת again
וְ wᵊ וְ and
אָמְרִ֑ין ʔomrˈîn אמר say
מַלְכָּ֕א malkˈā מֶלֶךְ king
חֶלְמָ֛א ḥelmˈā חֵלֶם dream
יֵאמַ֥ר yēmˌar אמר say
לְ lᵊ לְ to
עַבְדֹ֖והִי ʕavᵊḏˌôhî עֲבֵד servant
וּ û וְ and
פִשְׁרָ֥ה fišrˌā פְּשַׁר interpretation
נְהַחֲוֵֽה׃ nᵊhaḥᵃwˈē חוה know
2:7. responderunt secundo atque dixerunt rex somnium dicat servis suis et interpretationem illius indicabimus
They answered again and said: Let the king tell his servants the dream, and we will declare the interpretation of it.
2:7. They answered again and said, “Let the king tell the dream to his servants, and we will reveal its interpretation.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Из ответа мудрецов Навуходоносор понял, что они не обладают высшим ведением, понял и то, что они не хотят сознаться в этом, надеясь тем или иным путем выйти из затруднительного положения ("выигрывают время"). Мудрецы выжидают, "не переменится ли время", т. е. не выскажет ли сам царь что-нибудь определенное относительно виденного им сна, или не будет ли какого-либо обстоятельства, дающего возможность проникнуть в неведомую им тайну. Но составленный на основании таких намеков и догадок ответ должен быть далек от истины ("собираетесь сказать что-то лживое, хитрое"). Поэтому Навуходоносор и требует от мудрецов, немедля, сообщить содержание виденного им сна. Это будет служить доказательством их высшего ведения и вместе с тем ручательством за то, что и самое объяснение свободно от ошибки.
Albert Barnes: Notes on the Bible - 1834
2:7: They answered again, and said, Let the king tell his servants the dream, and we will show the interpretation of it - Certainly not an unreasonable request, in any circumstances, and especially in theirs. They did not profess, evidently, to be able to recal a dream that was forgotten, but the extent of their profession on this subject appears to have been, that they were able to "explain" what was commonly regarded as a prognostic of a future event.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: Let: Dan 2:4, Dan 2:9; Ecc 10:4
Geneva 1599
2:7 They answered again and said, Let the king tell (h) his servants the dream, and we will shew the interpretation of it.
(h) In this appears their ignorance, that despite their braggings, yet they were not able to tell the dream, unless he told them of it. And if he did tell them, they would pretend knowledge where there was but mere ignorance, and so as deluders of the people they were worthy to die.
John Gill
2:7 They answered again, and said,.... Or, a "second" (e) time; repeating the same words, having nothing more to say:
let the king tell his servants the dream, and we will show the interpretation thereof; the first part was but right and reasonable, though the latter was mere boasting and arrogancy.
(e) Sept.; "secundo", Pagninus, Montanus, Junius & Tremellius, Piscator; so Ar.
2:72:7: Պատասխանի՛ ետուն կրկին անգամ, եւ ասեն. Ասասցէ արքայ զերազն ծառայից իւրոց, եւ զմեկնութիւն նորա պատմեսցուք[12047]։ [12047] Օրինակ մի. Պատասխանի ետուն քաղդեայքն կրկին։
7 Երկրորդ անգամ պատասխանեցին նրան եւ ասացին. «Թող արքան ասի երազը իր ծառաներին, եւ մենք կը յայտնենք նրա մեկնութիւնը»:
7 Անոնք նորէն պատասխան տուին ու ըսին. «Թագաւորը թող ըսէ՛ երազը իր ծառաներուն ու անոր մեկնութիւնը իմացնենք»։
Պատասխանի ետուն կրկին անգամ, եւ ասեն. Ասասցէ արքայ զերազն ծառայից իւրոց, եւ զմեկնութիւն նորա պատմեսցուք:

2:7: Պատասխանի՛ ետուն կրկին անգամ, եւ ասեն. Ասասցէ արքայ զերազն ծառայից իւրոց, եւ զմեկնութիւն նորա պատմեսցուք[12047]։
[12047] Օրինակ մի. Պատասխանի ետուն քաղդեայքն կրկին։
7 Երկրորդ անգամ պատասխանեցին նրան եւ ասացին. «Թող արքան ասի երազը իր ծառաներին, եւ մենք կը յայտնենք նրա մեկնութիւնը»:
7 Անոնք նորէն պատասխան տուին ու ըսին. «Թագաւորը թող ըսէ՛ երազը իր ծառաներուն ու անոր մեկնութիւնը իմացնենք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:72:7 Они вторично отвечали и сказали: да скажет царь рабам своим сновидение, и мы объясним его значение.
2:8 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him ὁ ο the βασιλεύς βασιλευς monarch; king ἐπ᾿ επι in; on ἀληθείας αληθεια truth οἶδα οιδα aware ὅτι οτι since; that καιρὸν καιρος season; opportunity ὑμεῖς υμεις you ἐξαγοράζετε εξαγοραζω buy out; make the most of καθάπερ καθαπερ exactly as ἑωράκατε οραω view; see ὅτι οτι since; that ἀπέστη αφιστημι distance; keep distance ἀπ᾿ απο from; away ἐμοῦ εμου my τὸ ο the πρᾶγμα πραγμα act; matter καθάπερ καθαπερ exactly as οὖν ουν then προστέταχα προστασσω ordain; order οὕτως ουτως so; this way ἔσται ειμι be
2:8 עָנֵ֤ה ʕānˈē ענה answer מַלְכָּא֙ malkˌā מֶלֶךְ king וְ wᵊ וְ and אָמַ֔ר ʔāmˈar אמר say מִן־ min- מִן from יַצִּיב֙ yaṣṣîv יַצִּיב reliable יָדַ֣ע yāḏˈaʕ ידע know אֲנָ֔ה ʔᵃnˈā אֲנָה I דִּ֥י dˌî דִּי [relative] עִדָּנָ֖א ʕiddānˌā עִדָּן time אַנְתּ֣וּן ʔantˈûn אַנְתּוּן you זָבְנִ֑ין zovnˈîn זבן buy כָּ kā כְּ like ל־ l- לְ to קֳבֵל֙ qᵒvˌēl קֳבֵל opposite דִּ֣י dˈî דִּי [relative] חֲזֵיתֹ֔ון ḥᵃzêṯˈôn חזה see דִּ֥י dˌî דִּי [relative] אַזְדָּ֖א ʔazdˌā אַזְדָּא publicly known מִנִּ֥י minnˌî מִן from מִלְּתָֽא׃ millᵊṯˈā מִלָּה word
2:8. respondit rex et ait certo novi quia tempus redimitis scientes quod recesserit a me sermoThe king answered and said: I know for certain, that you seek to gain time, since you know that the thing is gone from me.
8. The king answered and said, I know of a certain that ye would gain time, because ye see the thing is gone from me.
2:8. The king answered and said, “I am certain that you are stalling for time because you know that the memory of it has slipped away from me.
They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it:

2:7 Они вторично отвечали и сказали: да скажет царь рабам своим сновидение, и мы объясним его значение.
2:8
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
ο the
βασιλεύς βασιλευς monarch; king
ἐπ᾿ επι in; on
ἀληθείας αληθεια truth
οἶδα οιδα aware
ὅτι οτι since; that
καιρὸν καιρος season; opportunity
ὑμεῖς υμεις you
ἐξαγοράζετε εξαγοραζω buy out; make the most of
καθάπερ καθαπερ exactly as
ἑωράκατε οραω view; see
ὅτι οτι since; that
ἀπέστη αφιστημι distance; keep distance
ἀπ᾿ απο from; away
ἐμοῦ εμου my
τὸ ο the
πρᾶγμα πραγμα act; matter
καθάπερ καθαπερ exactly as
οὖν ουν then
προστέταχα προστασσω ordain; order
οὕτως ουτως so; this way
ἔσται ειμι be
2:8
עָנֵ֤ה ʕānˈē ענה answer
מַלְכָּא֙ malkˌā מֶלֶךְ king
וְ wᵊ וְ and
אָמַ֔ר ʔāmˈar אמר say
מִן־ min- מִן from
יַצִּיב֙ yaṣṣîv יַצִּיב reliable
יָדַ֣ע yāḏˈaʕ ידע know
אֲנָ֔ה ʔᵃnˈā אֲנָה I
דִּ֥י dˌî דִּי [relative]
עִדָּנָ֖א ʕiddānˌā עִדָּן time
אַנְתּ֣וּן ʔantˈûn אַנְתּוּן you
זָבְנִ֑ין zovnˈîn זבן buy
כָּ כְּ like
ל־ l- לְ to
קֳבֵל֙ qᵒvˌēl קֳבֵל opposite
דִּ֣י dˈî דִּי [relative]
חֲזֵיתֹ֔ון ḥᵃzêṯˈôn חזה see
דִּ֥י dˌî דִּי [relative]
אַזְדָּ֖א ʔazdˌā אַזְדָּא publicly known
מִנִּ֥י minnˌî מִן from
מִלְּתָֽא׃ millᵊṯˈā מִלָּה word
2:8. respondit rex et ait certo novi quia tempus redimitis scientes quod recesserit a me sermo
The king answered and said: I know for certain, that you seek to gain time, since you know that the thing is gone from me.
2:8. The king answered and said, “I am certain that you are stalling for time because you know that the memory of it has slipped away from me.
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Adam Clarke: Commentary on the Bible - 1831
2:8: That ye would gain the time - The king means either that they wished to prolong the time that he might recollect it, or get indifferent about it; or that they might invent something in the place of it; or make their escape to save their lives, after having packed up their valuables. See Dan 2:9.
Albert Barnes: Notes on the Bible - 1834
2:8: The king answered and said, I know of certainty that ye would gain the time - Margin, "buy." The Chaldee word זבנין zâ benı̂ yn (from זבן zeban) means, to get for oneself, buy, gain, procure. Greek, ἐξαγοράζετε exagorazete - "that ye redeem time;" and so the Vulgate - quod tempus redimitis. The idea is, that they saw that they could not comply with his requisition, and that their asking him Dan 2:7 to state the dream was only a pretext for delay, in the hope that in the interval some device might be hit on by them to appease him, or to avert his threatened indignation. It would be natural to suppose that they might hope that on reflection he would become more calm, and that, although they "might" not be able to recal the dream and explain it, yet it would be seen to be unreasonable to expect or demand it. The king seems to have supposed that some such thoughts were passing through their minds, and he charges on them such a project. The argument of the king seems to have been something like this: "They who can explain a dream correctly can as well tell what it is as what its interpretation is, for the one is as much the result of Divine influence as the other; and if men can hope for Divine help in the one case, why not in the other? As you cannot, therefore, recal the dream, it is plain that you cannot interpret it; and your only object in demanding to know it is, that you may ward off as long as possible the execution of the threatened sentence, and, if practicable, escape it altogether." It is not improbable that what they said was more than the simple request recorded in Dan 2:7. They would naturally enlarge on it, by attempting to show how unreasonable was the demand of the king in the case, and their arguments would give a fair pretext for what he here charges on them.
Because ye see the thing is gone from me - According to the interpretation proposed in Dan 2:5, the "dream." The meaning is, "You see that I have forgotten it. I have made a positive statement on that point. There can be no hope, therefore, that it can be recalled, and it is clear that your only object must be to gain time. Nothing can be gained by delay, and the matter may therefore be determined at once, and your conduct be construed as a confession that you cannot perform what is required, and the sentence proceed without delay." This makes better sense, it seems to me, than to suppose that he means that a sentence had gone forth from him that if they could not recal and interpret it they should be put to death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: gain: Chal, buy, Eph 5:16; Col 4:5
John Gill
2:8 The king answered and said, I know of certainty,.... I see plainly and clearly what you are at, and am fully assured you mean nothing, but that
ye would gain the time: or buy (f), or redeem time, as in Eph 5:16, prolong time, put off the answer to longer time; spin out time, as people do in buying and selling; or have it in their possession and power when to answer; and so by gaining time, or being master of it, might hope something would turn up to their advantage, and extricate them out of their present difficulties:
because ye see the thing is gone from me; the dream he could not remember; or because the decree was certain which he had determined concerning them; See Gill on Dan 2:5.
(f) "quod tempus vos emitis", Pagninus, Munster; "ementes", Montanus; "vos tempus redimere", Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
2:8 gain . . . time--literally, "buy." Compare Eph 5:16; Col 4:5, where the sense is somewhat different.
the thing is gone from me--(See on Dan 2:5).
2:82:8: Պատասխանի ետ արքայ եւ ասէ. Ճշմարտի՛ւ գիտեմ եթէ ժամավաճառ լինիք, զի տեսէք թէ բանն վերացաւ յինէն։
8 Արքան պատասխանեց եւ ասաց. «Հաստատ գիտեմ, որ դուք ուզում էք ժամավաճառ լինել, որովհետեւ տեսնում էք, որ իմ խօսքը վճռական է:
8 Թագաւորը պատասխան տուաւ ու ըսաւ. «Աղէկ գիտեմ որ դուք ժամավաճառ կ’ուզէք ըլլալ, վասն զի կը տեսնէք թէ բանը ինձմէ ելած է։
Պատասխանի ետ արքայ եւ ասէ. Ճշմարտիւ գիտեմ եթէ ժամավաճառ լինիք, զի տեսէք թէ բանն վերացաւ յինէն:

2:8: Պատասխանի ետ արքայ եւ ասէ. Ճշմարտի՛ւ գիտեմ եթէ ժամավաճառ լինիք, զի տեսէք թէ բանն վերացաւ յինէն։
8 Արքան պատասխանեց եւ ասաց. «Հաստատ գիտեմ, որ դուք ուզում էք ժամավաճառ լինել, որովհետեւ տեսնում էք, որ իմ խօսքը վճռական է:
8 Թագաւորը պատասխան տուաւ ու ըսաւ. «Աղէկ գիտեմ որ դուք ժամավաճառ կ’ուզէք ըլլալ, վասն զի կը տեսնէք թէ բանը ինձմէ ելած է։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8 Отвечал царь и сказал: верно знаю, что вы хотите выиграть время, потому что видите, что слово отступило от меня.
2:9 ἐὰν εαν and if; unless μὴ μη not τὸ ο the ἐνύπνιον ενυπνιον dream ἀπαγγείλητέ απαγγελλω report μοι μοι me ἐπ᾿ επι in; on ἀληθείας αληθεια truth καὶ και and; even τὴν ο the τούτου ουτος this; he σύγκρισιν συγκρισις make clear θανάτῳ θανατος death περιπεσεῖσθε περιπιπτω fall amid συνείπασθε συνειπον for λόγους λογος word; log ψευδεῖς ψευδης false ποιήσασθαι ποιεω do; make ἐπ᾿ επι in; on ἐμοῦ εμου my ἕως εως till; until ἂν αν perhaps; ever ὁ ο the καιρὸς καιρος season; opportunity ἀλλοιωθῇ αλλοιοω now; present οὖν ουν then ἐὰν εαν and if; unless τὸ ο the ῥῆμα ρημα statement; phrase εἴπητέ επω say; speak μοι μοι me ὃ ος who; what τὴν ο the νύκτα νυξ night ἑώρακα οραω view; see γνώσομαι γινωσκω know ὅτι οτι since; that καὶ και and; even τὴν ο the τούτου ουτος this; he κρίσιν κρισις decision; judgment δηλώσετε δηλοω make clear
2:9 דִּ֣י dˈî דִּי [relative] הֵן־ hēn- הֵן if חֶלְמָא֩ ḥelmˌā חֵלֶם dream לָ֨א lˌā לָא not תְהֹֽודְעֻנַּ֜נִי ṯᵊhˈôḏᵊʕunnˈanî ידע know חֲדָה־ ḥᵃḏā- חַד one הִ֣יא hˈî הִיא she דָֽתְכֹ֗ון ḏˈāṯᵊḵˈôn דָּת law וּ û וְ and מִלָּ֨ה millˌā מִלָּה word כִדְבָ֤ה ḵiḏᵊvˈā כִּדְבָה lie וּ û וְ and שְׁחִיתָה֙ šᵊḥîṯˌā שׁחת spoil הִזְדְּמִנְתּוּן֙הזמנתון *hizdᵊmintûn זמן arrange לְ lᵊ לְ to מֵאמַ֣ר mēmˈar אמר say קָֽדָמַ֔י qˈāḏāmˈay קֳדָם before עַ֛ד ʕˈaḏ עַד until דִּ֥י dˌî דִּי [relative] עִדָּנָ֖א ʕiddānˌā עִדָּן time יִשְׁתַּנֵּ֑א yištannˈē שׁנה be different לָהֵ֗ן lāhˈēn לָהֵן therefore חֶלְמָא֙ ḥelmˌā חֵלֶם dream אֱמַ֣רוּ ʔᵉmˈarû אמר say לִ֔י lˈî לְ to וְֽ wᵊˈ וְ and אִנְדַּ֕ע ʔindˈaʕ ידע know דִּ֥י dˌî דִּי [relative] פִשְׁרֵ֖הּ fišrˌēh פְּשַׁר interpretation תְּהַחֲוֻנַּֽנִי׃ tᵊhaḥᵃwunnˈanî חוה know
2:9. si ergo somnium non indicaveritis mihi una est de vobis sententia quod interpretationem quoque fallacem et deceptione plenam conposueritis ut loquamini mihi donec tempus pertranseat somnium itaque dicite mihi ut sciam quod interpretationem quoque eius veram loquaminiIf, therefore, you tell me not the dream, there is one sentence concerning you, that you have also framed a lying interpretation, and full of deceit, to speak before me till the time pass away. Tell me, therefore, the dream, that I may know that you also give a true interpretation thereof.
9. But if ye make not known unto me the dream, there is but one law for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.
2:9. Therefore, if you do not reveal to me the dream, there is only one conclusion to be reached about you, that the interpretation is likewise false, and packed full of deception, so as to speak before me until the time passes away. And so, tell me the dream, so that I will also know that the interpretation that you tell me is likewise true.”
The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me:

2:8 Отвечал царь и сказал: верно знаю, что вы хотите выиграть время, потому что видите, что слово отступило от меня.
2:9
ἐὰν εαν and if; unless
μὴ μη not
τὸ ο the
ἐνύπνιον ενυπνιον dream
ἀπαγγείλητέ απαγγελλω report
μοι μοι me
ἐπ᾿ επι in; on
ἀληθείας αληθεια truth
καὶ και and; even
τὴν ο the
τούτου ουτος this; he
σύγκρισιν συγκρισις make clear
θανάτῳ θανατος death
περιπεσεῖσθε περιπιπτω fall amid
συνείπασθε συνειπον for
λόγους λογος word; log
ψευδεῖς ψευδης false
ποιήσασθαι ποιεω do; make
ἐπ᾿ επι in; on
ἐμοῦ εμου my
ἕως εως till; until
ἂν αν perhaps; ever
ο the
καιρὸς καιρος season; opportunity
ἀλλοιωθῇ αλλοιοω now; present
οὖν ουν then
ἐὰν εαν and if; unless
τὸ ο the
ῥῆμα ρημα statement; phrase
εἴπητέ επω say; speak
μοι μοι me
ος who; what
τὴν ο the
νύκτα νυξ night
ἑώρακα οραω view; see
γνώσομαι γινωσκω know
ὅτι οτι since; that
καὶ και and; even
τὴν ο the
τούτου ουτος this; he
κρίσιν κρισις decision; judgment
δηλώσετε δηλοω make clear
2:9
דִּ֣י dˈî דִּי [relative]
הֵן־ hēn- הֵן if
חֶלְמָא֩ ḥelmˌā חֵלֶם dream
לָ֨א lˌā לָא not
תְהֹֽודְעֻנַּ֜נִי ṯᵊhˈôḏᵊʕunnˈanî ידע know
חֲדָה־ ḥᵃḏā- חַד one
הִ֣יא hˈî הִיא she
דָֽתְכֹ֗ון ḏˈāṯᵊḵˈôn דָּת law
וּ û וְ and
מִלָּ֨ה millˌā מִלָּה word
כִדְבָ֤ה ḵiḏᵊvˈā כִּדְבָה lie
וּ û וְ and
שְׁחִיתָה֙ šᵊḥîṯˌā שׁחת spoil
הִזְדְּמִנְתּוּן֙הזמנתון
*hizdᵊmintûn זמן arrange
לְ lᵊ לְ to
מֵאמַ֣ר mēmˈar אמר say
קָֽדָמַ֔י qˈāḏāmˈay קֳדָם before
עַ֛ד ʕˈaḏ עַד until
דִּ֥י dˌî דִּי [relative]
עִדָּנָ֖א ʕiddānˌā עִדָּן time
יִשְׁתַּנֵּ֑א yištannˈē שׁנה be different
לָהֵ֗ן lāhˈēn לָהֵן therefore
חֶלְמָא֙ ḥelmˌā חֵלֶם dream
אֱמַ֣רוּ ʔᵉmˈarû אמר say
לִ֔י lˈî לְ to
וְֽ wᵊˈ וְ and
אִנְדַּ֕ע ʔindˈaʕ ידע know
דִּ֥י dˌî דִּי [relative]
פִשְׁרֵ֖הּ fišrˌēh פְּשַׁר interpretation
תְּהַחֲוֻנַּֽנִי׃ tᵊhaḥᵃwunnˈanî חוה know
2:9. si ergo somnium non indicaveritis mihi una est de vobis sententia quod interpretationem quoque fallacem et deceptione plenam conposueritis ut loquamini mihi donec tempus pertranseat somnium itaque dicite mihi ut sciam quod interpretationem quoque eius veram loquamini
If, therefore, you tell me not the dream, there is one sentence concerning you, that you have also framed a lying interpretation, and full of deceit, to speak before me till the time pass away. Tell me, therefore, the dream, that I may know that you also give a true interpretation thereof.
2:9. Therefore, if you do not reveal to me the dream, there is only one conclusion to be reached about you, that the interpretation is likewise false, and packed full of deception, so as to speak before me until the time passes away. And so, tell me the dream, so that I will also know that the interpretation that you tell me is likewise true.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:9: But if ye will not make known unto me the dream, there is but one decree for you - That is, you shall share the same fate. You shall all be cut to pieces, and your houses reduced to ruin, Dan 2:5. There shall be no favor shown to any class of you, or to any individual among you. It seems to have been supposed that the responsibility rested on them individually as well as collectively, and that it would be right to hold each and every one of them bound to explain the matter. As no difference of obligation was recognized, there would be no difference of criminality. It should be said, however, that there is a difference of interpretation here. Gesenius, and some others, render the word translated "decree" - דת dâ th - "counsel, plan, purpose," and suppose that it means, "this only is your counsel, or plan;" that is, to prepare lying words, and to gain time. So Prof. Stuart renders the verse, "If ye will not make known to me the dream, one thing is your purpose, both a false and deceitful word have ye agreed to utter before me, until the time shall have changed; therefore tell me the dream, and then I shall know that you can show me the interpretation thereof." The original word, however, is most commonly used in the sense of law or decree. See Deu 33:2; Est 1:8, Est 1:13, Est 1:15, Est 1:19; Est 2:8; Est 3:8, Est 3:14-15; Est 4:3, Est 4:8, Est 4:11, Est 4:16; Est 8:13-14, Est 8:17; Est 9:1, Est 9:13-14; and there seems to be no necessity for departing from the common translation. It contains a sense according to the truth in the case, and is in accordance with the Greek, Latin, and Syriac versions.
For ye have prepared lying and corrupt words to speak before me - That is, "You have done this in asking me to state the dream Dan 2:4, Dan 2:7, and in the demand that the dream should be made known to you, in order that you may interpret it. I shall know by your inability to recal the dream that you have been acting a false and deceitful part, and that your pretensions were all false. Your wish, therefore, to have me state the dream will be shown to be a mere pretence, an artifice for delay, that you might put off the execution of the sentence with the hope of escaping altogether."
Till the time be changed - That is, until a new state of things shall occur; either until his purpose might change, and his anger should subside or until there should be a change of government: It was natural for such thoughts to pass through the mind of the king, since, as matters could be no "worse" for them if the subject was delayed, there was a possibility that they might be "better" - for any change would be likely to be an advantage. There does not appear to have been any great confidence or affection on either side. The king suspected that they were influenced by bad motives, and they certainly had no strong reasons for attachment to him. Compare the notes at Dan 2:21, and Dan 7:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: there is: Dan 3:15; Est 4:11
for: Kg1 22:6, Kg1 22:22; Pro 12:19; Isa 44:25; Eze 13:6, Eze 13:17, Eze 13:19; Co2 2:17
the time: Dan 2:21, Dan 5:28, Dan 5:31, Dan 7:25
I shall: Isa 41:23
John Gill
2:9 But if ye will not make known unto me the dream,.... For the present he does not insist upon the interpretation, only the dream itself, at least this is now only mentioned; concluding that if they could do the one, they could do the other, as is after observed:
there is but one decree for you; for them all; and that was the decree of death; which should never be revoked or mitigated, or the sentence be changed for another; but should certainly be executed, and in which they were all involved, not one should escape:
for ye have prepared lying and corrupt words to speak before me; framed a deceitful answer to impose upon and screen yourselves:
till the time be changed; either that he could remember his dream, and tell them it himself; or all the images and impressions of it were wore off his mind, so that they could tell him anything, and he not be able to disprove them; or he would grow indifferent to it, and his passionate desire after it cool, and he be careless whether he knew it or not; or he or they should die; or he might be engaged in other affairs, and be called abroad to war, as he had been; or some thing or other turn up, whereby they might escape the ruin threatened. Saadiah fixes the time to noon, when the conversation of kings ceased, and they were otherwise engaged:
therefore tell me the dream, and I shall know that ye can show me the interpretation thereof; for by being able to tell a dream that was past, it might be concluded they were able to tell what was to come, signified by that dream; and if they could not declare what was past, how should it be thought that they could foretell things to come?
John Wesley
2:9 But one decree - I will not retract my sentence.
Robert Jamieson, A. R. Fausset and David Brown
2:9 one decree--There can be no second one reversing the first (Esther 4:11).
corrupt--deceitful.
till the time be changed--till a new state of things arrive, either by my ceasing to trouble myself about the dream, or by a change of government (which perhaps the agitation caused by the dream made Nebuchadnezzar to forebode, and so to suspect the Chaldeans of plotting).
tell . . . dream, and I shall know . . . ye can show . . . interpretation--If ye cannot tell the past, a dream actually presented to me, how can ye know, and show, the future events prefigured in it?
2:92:9: Արդ՝ եթէ զերազն ո՛չ պատմիցէք ինձ, գիտեմ զի բան սուտ եւ զեղծուցանելի՝ միաբանեալ էք ասել առաջի իմ մինչեւ ժամանակն անցցէ. ասացէ՛ք ինձ զերազն իմ, եւ գիտացից եթէ եւ զմեկնութիւն նորա պատմելո՛ց էք ինձ[12048]։ [12048] Ոմանք. Ոչ պատմէք ինձ... մինչեւ ժամանակ անցցէ։
9 Եթէ դուք երազը չյայտնէք ինձ, ուրեմն համաձայնուել էք սուտ եւ անճիշտ բաներ ասել ինձ, մինչեւ որ ժամանակն անցնի: Ասացէ՛ք ինձ իմ երազը, եւ կ’իմանամ, որ նրա մեկնութիւնը նոյնպէս կը յայտնէք ինձ»:
9 Բայց եթէ դուք երազը ինծի չյայտնէք, ձեզի համար մէկ վճիռ կայ, վասն զի դուք ձեր մէջ որոշեցիք, որ իմ առջեւս սուտ ու ապականեալ խօսք մը ըսէք՝ մինչեւ որ ժամանակը փոխուի։ Ուստի ըսէք ինծի երազը, որպէս զի գիտնամ թէ պիտի կարենաք անոր մեկնութիւնը իմացնել»։
Արդ եթէ զերազն ոչ պատմիցէք ինձ, [16]գիտեմ զի բան սուտ եւ զեղծուցանելի միաբանեալ էք ասել առաջի իմ մինչեւ ժամանակն անցցէ. ասացէք ինձ զերազն իմ, եւ գիտացից եթէ եւ զմեկնութիւն նորա պատմելոց էք ինձ:

2:9: Արդ՝ եթէ զերազն ո՛չ պատմիցէք ինձ, գիտեմ զի բան սուտ եւ զեղծուցանելի՝ միաբանեալ էք ասել առաջի իմ մինչեւ ժամանակն անցցէ. ասացէ՛ք ինձ զերազն իմ, եւ գիտացից եթէ եւ զմեկնութիւն նորա պատմելո՛ց էք ինձ[12048]։
[12048] Ոմանք. Ոչ պատմէք ինձ... մինչեւ ժամանակ անցցէ։
9 Եթէ դուք երազը չյայտնէք ինձ, ուրեմն համաձայնուել էք սուտ եւ անճիշտ բաներ ասել ինձ, մինչեւ որ ժամանակն անցնի: Ասացէ՛ք ինձ իմ երազը, եւ կ’իմանամ, որ նրա մեկնութիւնը նոյնպէս կը յայտնէք ինձ»:
9 Բայց եթէ դուք երազը ինծի չյայտնէք, ձեզի համար մէկ վճիռ կայ, վասն զի դուք ձեր մէջ որոշեցիք, որ իմ առջեւս սուտ ու ապականեալ խօսք մը ըսէք՝ մինչեւ որ ժամանակը փոխուի։ Ուստի ըսէք ինծի երազը, որպէս զի գիտնամ թէ պիտի կարենաք անոր մեկնութիւնը իմացնել»։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:9 Так как вы не объявляете мне сновидения, то у вас один умысел: вы собираетесь сказать мне ложь и обман, пока минет время; итак расскажите мне сон, и тогда я узнаю, что вы можете объяснить мне и значение его.
2:10 καὶ και and; even ἀπεκρίθησαν αποκρινομαι respond οἱ ο the Χαλδαῖοι χαλδαιος Chaldaios; Khaltheos ἐπὶ επι in; on τοῦ ο the βασιλέως βασιλευς monarch; king ὅτι οτι since; that οὐδεὶς ουδεις no one; not one τῶν ο the ἐπὶ επι in; on τῆς ο the γῆς γη earth; land δυνήσεται δυναμαι able; can εἰπεῖν επω say; speak τῷ ο the βασιλεῖ βασιλευς monarch; king ὃ ος who; what ἑώρακε οραω view; see καθάπερ καθαπερ exactly as σὺ συ you ἐρωτᾷς ερωταω question; request καὶ και and; even πᾶς πας all; every βασιλεὺς βασιλευς monarch; king καὶ και and; even πᾶς πας all; every δυνάστης δυναστης dynasty; dynast τοιοῦτο τοιουτος such; such as these πρᾶγμα πραγμα act; matter οὐκ ου not ἐπερωτᾷ επερωταω interrogate; inquire of πάντα πας all; every σοφὸν σοφος wise καὶ και and; even μάγον μαγος Magus καὶ και and; even Χαλδαῖον χαλδαιος Chaldaios; Khaltheos
2:10 עֲנֹ֨ו ʕᵃnˌô ענה answer כַשְׂדָּאֵ֤יכשׂדיא *ḵaśdāʔˈê כַּשְׂדָּי Chaldaean קֳדָם־ qᵒḏom- קֳדָם before מַלְכָּא֙ malkˌā מֶלֶךְ king וְ wᵊ וְ and אָ֣מְרִ֔ין ʔˈāmᵊrˈîn אמר say לָֽא־ lˈā- לָא not אִיתַ֤י ʔîṯˈay אִיתַי existence אֲנָשׁ֙ ʔᵃnˌāš אֱנָשׁ mankind עַל־ ʕal- עַל upon יַבֶּשְׁתָּ֔א yabbeštˈā יַבְּשָׁה land דִּ֚י ˈdî דִּי [relative] מִלַּ֣ת millˈaṯ מִלָּה word מַלְכָּ֔א malkˈā מֶלֶךְ king יוּכַ֖ל yûḵˌal יכל be able לְ lᵊ לְ to הַחֲוָיָ֑ה haḥᵃwāyˈā חוה know כָּ kā כְּ like ל־ l- לְ to קֳבֵ֗ל qᵒvˈēl קֳבֵל opposite דִּ֚י ˈdî דִּי [relative] כָּל־ kol- כֹּל whole מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king רַ֣ב rˈav רַב great וְ wᵊ וְ and שַׁלִּ֔יט šallˈîṭ שַׁלִּיט mighty מִלָּ֤ה millˈā מִלָּה word כִ ḵi כְּ like דְנָה֙ ḏᵊnˌā דְּנָה this לָ֣א lˈā לָא not שְׁאֵ֔ל šᵊʔˈēl שׁאל ask לְ lᵊ לְ to כָל־ ḵol- כֹּל whole חַרְטֹּ֖ם ḥarṭṭˌōm חַרְטֹּם magician וְ wᵊ וְ and אָשַׁ֥ף ʔāšˌaf אָשַׁף enchanter וְ wᵊ וְ and כַשְׂדָּֽי׃ ḵaśdˈāy כַּשְׂדָּי Chaldaean
2:10. respondentes ergo Chaldei coram rege dixerunt non est homo super terram qui sermonem tuum rex possit implere sed neque regum quisquam magnus et potens verbum huiuscemodi sciscitatur ab omni ariolo et mago et ChaldeoThen the Chaldeans answered before the king, and said: There is no man upon earth, that can accomplish thy word, O king; neither doth any king, though great and mighty, ask such a thing of any diviner, or wise man, or Chaldean.
10. The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: forasmuch as no king, lord, nor ruler, hath asked such a thing of any magician, or enchanter, or Chaldean.
2:10. Then the Chaldeans answered before the king, and they said, “There is no man on earth who can accomplish your word, O king. For neither has any king, however great and mighty, asked for an answer of this kind from every seer, and astrologer, and Chaldean.
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:

2:9 Так как вы не объявляете мне сновидения, то у вас один умысел: вы собираетесь сказать мне ложь и обман, пока минет время; итак расскажите мне сон, и тогда я узнаю, что вы можете объяснить мне и значение его.
2:10
καὶ και and; even
ἀπεκρίθησαν αποκρινομαι respond
οἱ ο the
Χαλδαῖοι χαλδαιος Chaldaios; Khaltheos
ἐπὶ επι in; on
τοῦ ο the
βασιλέως βασιλευς monarch; king
ὅτι οτι since; that
οὐδεὶς ουδεις no one; not one
τῶν ο the
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
δυνήσεται δυναμαι able; can
εἰπεῖν επω say; speak
τῷ ο the
βασιλεῖ βασιλευς monarch; king
ος who; what
ἑώρακε οραω view; see
καθάπερ καθαπερ exactly as
σὺ συ you
ἐρωτᾷς ερωταω question; request
καὶ και and; even
πᾶς πας all; every
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
πᾶς πας all; every
δυνάστης δυναστης dynasty; dynast
τοιοῦτο τοιουτος such; such as these
πρᾶγμα πραγμα act; matter
οὐκ ου not
ἐπερωτᾷ επερωταω interrogate; inquire of
πάντα πας all; every
σοφὸν σοφος wise
καὶ και and; even
μάγον μαγος Magus
καὶ και and; even
Χαλδαῖον χαλδαιος Chaldaios; Khaltheos
2:10
עֲנֹ֨ו ʕᵃnˌô ענה answer
כַשְׂדָּאֵ֤יכשׂדיא
*ḵaśdāʔˈê כַּשְׂדָּי Chaldaean
קֳדָם־ qᵒḏom- קֳדָם before
מַלְכָּא֙ malkˌā מֶלֶךְ king
וְ wᵊ וְ and
אָ֣מְרִ֔ין ʔˈāmᵊrˈîn אמר say
לָֽא־ lˈā- לָא not
אִיתַ֤י ʔîṯˈay אִיתַי existence
אֲנָשׁ֙ ʔᵃnˌāš אֱנָשׁ mankind
עַל־ ʕal- עַל upon
יַבֶּשְׁתָּ֔א yabbeštˈā יַבְּשָׁה land
דִּ֚י ˈdî דִּי [relative]
מִלַּ֣ת millˈaṯ מִלָּה word
מַלְכָּ֔א malkˈā מֶלֶךְ king
יוּכַ֖ל yûḵˌal יכל be able
לְ lᵊ לְ to
הַחֲוָיָ֑ה haḥᵃwāyˈā חוה know
כָּ כְּ like
ל־ l- לְ to
קֳבֵ֗ל qᵒvˈēl קֳבֵל opposite
דִּ֚י ˈdî דִּי [relative]
כָּל־ kol- כֹּל whole
מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king
רַ֣ב rˈav רַב great
וְ wᵊ וְ and
שַׁלִּ֔יט šallˈîṭ שַׁלִּיט mighty
מִלָּ֤ה millˈā מִלָּה word
כִ ḵi כְּ like
דְנָה֙ ḏᵊnˌā דְּנָה this
לָ֣א lˈā לָא not
שְׁאֵ֔ל šᵊʔˈēl שׁאל ask
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
חַרְטֹּ֖ם ḥarṭṭˌōm חַרְטֹּם magician
וְ wᵊ וְ and
אָשַׁ֥ף ʔāšˌaf אָשַׁף enchanter
וְ wᵊ וְ and
כַשְׂדָּֽי׃ ḵaśdˈāy כַּשְׂדָּי Chaldaean
2:10. respondentes ergo Chaldei coram rege dixerunt non est homo super terram qui sermonem tuum rex possit implere sed neque regum quisquam magnus et potens verbum huiuscemodi sciscitatur ab omni ariolo et mago et Chaldeo
Then the Chaldeans answered before the king, and said: There is no man upon earth, that can accomplish thy word, O king; neither doth any king, though great and mighty, ask such a thing of any diviner, or wise man, or Chaldean.
2:10. Then the Chaldeans answered before the king, and they said, “There is no man on earth who can accomplish your word, O king. For neither has any king, however great and mighty, asked for an answer of this kind from every seer, and astrologer, and Chaldean.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Навуходоносор разоблачил замыслы мудрецов, и они, поняв бесполезность дальнейших отговорок, сознались в бессилии исполнить приказание царя. Их заявление, что он требует от них, простых смертных, невозможного и неслыханного, что его желание может быть удовлетворено одними лишь богами, является одновременно и оправданием и протестом против назначенного наказания. У Навуходоносора же оно отняло последнюю надежду узнать виденный сон и потому привело его в ярость, проявлением которое было приказание избить всех мудрецов. Если их представители оказались обманщиками, напрасно усвоявшими себе высшее ведение, то таковы же, очевидно, и их помощники, - второстепенные мудрецы.
Adam Clarke: Commentary on the Bible - 1831
2:10: There is not a man upon the earth - The thing is utterly impossible to man. This was their decision: and when Daniel gave the dream, with its interpretation, they knew that the spirit of the holy gods was in him. So, even according to their own theology, he was immeasurably greater than the wisest in Babylon or in the world.
Albert Barnes: Notes on the Bible - 1834
2:10: The Chaldeans answered before the king, and said - Perhaps the "Chaldeans" answered because they were the highest in favor, and were those in whom most confidence was usually reposed in such matters. See the notes at Dan 2:2. On such an occasion, those would be likely to be put forward to announce their inability to do this who would be supposed to be able to interpret the dream, if any could, and on whom most reliance was usually placed.
There is not a man upon the earth that can show the king's matter - Chaldee, על־יבשׁתא ‛ al-yabeshethâ' - "upon the dry ground." Compare Gen 1:10. The meaning is, that the thing was utterly beyond the power of man. It was what none who practiced the arts of divining laid claim to. They doubtless supposed that as great proficients in that art as the world could produce might be found among the wise men assembled at the court of Babylon, and if they failed, they inferred that all others would fail. This was, therefore, a decided confession of their inability in the matter; but they meant to break the force of that mortifying confession, and perhaps to appease the wrath of the king, by affirming that the thing was wholly beyond the human powers, and that no one could be expected to do what was demanded.
Therefore" there is "no king, lord, nor ruler, that asked such things - No one has ever made a similar demand. The matter is so clear, the incompetency of man to make such a disclosure is so manifest, that no potentate of any rank ever made such a request. They designed, undoubtedly, to convince the king that the request was so unreasonable that he would not insist on it. They were urgent, for their life depended on it, and they apprehended that they had justice on their side.
John Gill
2:10 The Chaldeans answered before the King, and said,.... As follows, in order to appease his wrath, and cool his resentment, and bring him to reason:
there is not a man upon the earth can show the king's matter; or, "upon the dry land" (g): upon the continent, throughout the whole world, in any country whatever; not one single man can be found, be he ever so wise and learned, that can show the king what he requires; and yet Daniel afterwards did; and so it appears, by this confession, that he was greater than they, or any other of the same profession with them: this is one argument they use to convince the king of the unreasonableness of his demand; it being such that no man on earth was equal to; another follows:
therefore there is no king, lord, nor ruler; there neither is, nor never was, any potentate or prince, be who he will; whether, as Jacchiades distinguishes them, a "king" over many provinces, whose empire is very large; or "lord" over many cities; or "ruler" over many villages belonging to one city; in short, no man of power and authority, whether supreme or subordinate:
that asked things at any magician, or astrologer, or Chaldean; never was such a thing required of any before; no instance, they suggest, could be produced in ancient history, or in the present age, in any kingdom or court under the heavens, of such a request being made; or that anything of this kind was ever insisted upon; and therefore hoped the king would not insist upon it; and which no doubt was true: Pharaoh required of his wise men to tell him the interpretation of his dream, but not the dream itself.
(g) "super aridam", Pagninus, Montanus; "super arida", Cocceius; "super arido", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
2:10 There is not a man . . . that can show--God makes the heathen out of their own mouth, condemn their impotent pretensions to supernatural knowledge, in order to bring out in brighter contrast His power to reveal secrets to His servants, though but "men upon the earth" (compare Dan 2:22-23).
therefore, &c.--that is, If such things could be done by men, other absolute princes would have required them from their magicians; as they have not, it is proof such things cannot be done and cannot be reasonably asked from us.
2:102:10: Պատասխանի ետուն միւսանգամ քաղդեացիք առաջի թագաւորին՝ եւ ասեն. Ո՛չ գոյ մարդ ՚ի վերայ երկրի՝ որ զբա՛ն թագաւորի կարօղ է ցուցանել. զի ամենայն թագաւոր մեծ եւ իշխան, բան՝ զայդպիսի ո՛չ հարցանէ ցգէտ՝ եւ ցմոգ՝ եւ ցքաղդեայ[12049]. [12049] Բազումք. Միւս անգամ քաղդեայքն, առաջի։ Ոմանք. Զբանդ զայդպիսի... ցգէտս եւ ցմոգս եւ ցքաղդեայս։
10 Աստղագուշակները նորից պատասխանեցին թագաւորին եւ ասացին. «Երկրի վրայ չկայ մի մարդ, որ կարողանայ յայտնել թագաւորի ուզած բանը: Ոչ մի թագաւոր եւ իշխան այդպիսի բան չի հարցնի իմաստունին, մոգին եւ աստղագուշակին,
10 Քաղդեանները թագաւորին առջեւ պատասխան տուին ու ըսին. «Երկրի վրայ այնպիսի մարդ մը չկայ, որ կարող ըլլայ թագաւորին պահանջած բանը իմացնել. անոր համար ոեւէ թագաւոր, նախարար կամ իշխան այսպիսի բան պահանջած չէ մոգէ մը կամ հմայողէ մը կամ Քաղդեայէ մը։
Պատասխանի ետուն միւսանգամ քաղդեայքն առաջի թագաւորին եւ ասեն. Ոչ գոյ մարդ ի վերայ երկրի` որ զբան թագաւորին կարող է ցուցանել. զի ամենայն թագաւոր մեծ եւ իշխան` բան զայդպիսի ոչ հարցանէ ցգէտ եւ ցմոգ եւ ցքաղդեայ:

2:10: Պատասխանի ետուն միւսանգամ քաղդեացիք առաջի թագաւորին՝ եւ ասեն. Ո՛չ գոյ մարդ ՚ի վերայ երկրի՝ որ զբա՛ն թագաւորի կարօղ է ցուցանել. զի ամենայն թագաւոր մեծ եւ իշխան, բան՝ զայդպիսի ո՛չ հարցանէ ցգէտ՝ եւ ցմոգ՝ եւ ցքաղդեայ[12049].
[12049] Բազումք. Միւս անգամ քաղդեայքն, առաջի։ Ոմանք. Զբանդ զայդպիսի... ցգէտս եւ ցմոգս եւ ցքաղդեայս։
10 Աստղագուշակները նորից պատասխանեցին թագաւորին եւ ասացին. «Երկրի վրայ չկայ մի մարդ, որ կարողանայ յայտնել թագաւորի ուզած բանը: Ոչ մի թագաւոր եւ իշխան այդպիսի բան չի հարցնի իմաստունին, մոգին եւ աստղագուշակին,
10 Քաղդեանները թագաւորին առջեւ պատասխան տուին ու ըսին. «Երկրի վրայ այնպիսի մարդ մը չկայ, որ կարող ըլլայ թագաւորին պահանջած բանը իմացնել. անոր համար ոեւէ թագաւոր, նախարար կամ իշխան այսպիսի բան պահանջած չէ մոգէ մը կամ հմայողէ մը կամ Քաղդեայէ մը։
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10 Халдеи отвечали царю и сказали: нет на земле человека, который мог бы открыть это дело царю, и потому ни один царь, великий и могущественный, не требовал подобного ни от какого тайноведца, гадателя и Халдея.
2:11 καὶ και and; even ὁ ο the λόγος λογος word; log ὃν ος who; what ζητεῖς ζητεω seek; desire βασιλεῦ βασιλευς monarch; king βαρύς βαρυς weighty; heavy ἐστι ειμι be καὶ και and; even ἐπίδοξος επιδοξος and; even οὐδείς ουδεις no one; not one ἐστιν ειμι be ὃς ος who; what δηλώσει δηλοω make clear ταῦτα ουτος this; he τῷ ο the βασιλεῖ βασιλευς monarch; king εἰ ει if; whether μήτι μητι not perhaps; much less ἄγγελος αγγελος messenger οὗ ος who; what οὐκ ου not ἔστι ειμι be κατοικητήριον κατοικητηριον settlement μετὰ μετα with; amid πάσης πας all; every σαρκός σαρξ flesh ὅθεν οθεν from which; for which reason οὐκ ου not ἐνδέχεται ενδεχομαι acceptable γενέσθαι γινομαι happen; become καθάπερ καθαπερ exactly as οἴει οιομαι suppose
2:11 וּ û וְ and מִלְּתָ֨א millᵊṯˌā מִלָּה word דִֽי־ ḏˈî- דִּי [relative] מַלְכָּ֤ה malkˈā מֶלֶךְ king שָׁאֵל֙ šāʔˌēl שׁאל ask יַקִּירָ֔ה yaqqîrˈā יַקִּיר difficult וְ wᵊ וְ and אָחֳרָן֙ ʔoḥᵒrˌān אָחֳרָן another לָ֣א lˈā לָא not אִיתַ֔י ʔîṯˈay אִיתַי existence דִּ֥י dˌî דִּי [relative] יְחַוִּנַּ֖הּ yᵊḥawwinnˌah חוה know קֳדָ֣ם qᵒḏˈām קֳדָם before מַלְכָּ֑א malkˈā מֶלֶךְ king לָהֵ֣ן lāhˈēn לָהֵן but אֱלָהִ֔ין ʔᵉlāhˈîn אֱלָהּ god דִּ֚י ˈdî דִּי [relative] מְדָ֣רְהֹ֔ון mᵊḏˈārᵊhˈôn מְדֹור dwelling עִם־ ʕim- עִם with בִּשְׂרָ֖א biśrˌā בְּשַׂר flesh לָ֥א lˌā לָא not אִיתֹֽוהִי׃ ʔîṯˈôhî אִיתַי existence
2:11. sermo enim quem tu rex quaeris gravis est nec repperietur quisquam qui indicet illum in conspectu regis exceptis diis quorum non est cum hominibus conversatioFor the thing that thou asketh, O king, is difficult: nor can any one be found that can shew it before the king, except the gods, whose conversation is not with men.
11. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.
2:11. For the answer that you seek, O king, is very difficult. Neither can anyone be found who can reveal it in the sight of the king, except the gods, whose conversation is not with men.”
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:

2:10 Халдеи отвечали царю и сказали: нет на земле человека, который мог бы открыть это дело царю, и потому ни один царь, великий и могущественный, не требовал подобного ни от какого тайноведца, гадателя и Халдея.
2:11
καὶ και and; even
ο the
λόγος λογος word; log
ὃν ος who; what
ζητεῖς ζητεω seek; desire
βασιλεῦ βασιλευς monarch; king
βαρύς βαρυς weighty; heavy
ἐστι ειμι be
καὶ και and; even
ἐπίδοξος επιδοξος and; even
οὐδείς ουδεις no one; not one
ἐστιν ειμι be
ὃς ος who; what
δηλώσει δηλοω make clear
ταῦτα ουτος this; he
τῷ ο the
βασιλεῖ βασιλευς monarch; king
εἰ ει if; whether
μήτι μητι not perhaps; much less
ἄγγελος αγγελος messenger
οὗ ος who; what
οὐκ ου not
ἔστι ειμι be
κατοικητήριον κατοικητηριον settlement
μετὰ μετα with; amid
πάσης πας all; every
σαρκός σαρξ flesh
ὅθεν οθεν from which; for which reason
οὐκ ου not
ἐνδέχεται ενδεχομαι acceptable
γενέσθαι γινομαι happen; become
καθάπερ καθαπερ exactly as
οἴει οιομαι suppose
2:11
וּ û וְ and
מִלְּתָ֨א millᵊṯˌā מִלָּה word
דִֽי־ ḏˈî- דִּי [relative]
מַלְכָּ֤ה malkˈā מֶלֶךְ king
שָׁאֵל֙ šāʔˌēl שׁאל ask
יַקִּירָ֔ה yaqqîrˈā יַקִּיר difficult
וְ wᵊ וְ and
אָחֳרָן֙ ʔoḥᵒrˌān אָחֳרָן another
לָ֣א lˈā לָא not
אִיתַ֔י ʔîṯˈay אִיתַי existence
דִּ֥י dˌî דִּי [relative]
יְחַוִּנַּ֖הּ yᵊḥawwinnˌah חוה know
קֳדָ֣ם qᵒḏˈām קֳדָם before
מַלְכָּ֑א malkˈā מֶלֶךְ king
לָהֵ֣ן lāhˈēn לָהֵן but
אֱלָהִ֔ין ʔᵉlāhˈîn אֱלָהּ god
דִּ֚י ˈdî דִּי [relative]
מְדָ֣רְהֹ֔ון mᵊḏˈārᵊhˈôn מְדֹור dwelling
עִם־ ʕim- עִם with
בִּשְׂרָ֖א biśrˌā בְּשַׂר flesh
לָ֥א lˌā לָא not
אִיתֹֽוהִי׃ ʔîṯˈôhî אִיתַי existence
2:11. sermo enim quem tu rex quaeris gravis est nec repperietur quisquam qui indicet illum in conspectu regis exceptis diis quorum non est cum hominibus conversatio
For the thing that thou asketh, O king, is difficult: nor can any one be found that can shew it before the king, except the gods, whose conversation is not with men.
2:11. For the answer that you seek, O king, is very difficult. Neither can anyone be found who can reveal it in the sight of the king, except the gods, whose conversation is not with men.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:11: And it is a rare thing that the king requireth - Chaldee, יקירה yaqqı̂ yrâ h - meaning, "choice, valuable, costly;" then, "heavy, hard, difficult." Greek, βαρύς barus. Vulgate, "gravis - heavy, weighty." The idea is not so much that the thing demanded by the king was "uncommon" or "rarely made" - though that was true, as that it was so difficult as to be beyond the human powers. They would not have been likely on such an occasion to say that the requirement was absolutely unjust or unreasonable. The term which they used was respectful, and yet it implied that no man could have any hope of solving the question as it was proposed by him.
And there is none other that can show it before the king except the gods, whose dwelling is not with flesh - This was clearly true, that a matter of that kind could not be disclosed except by Divine assistance. It would seem from this that these persons did not claim to be inspired, or to have communication with the gods; or, at least, that they did not claim to be inspired by the Supreme God, but that they relied on their own natural sagacity, and their careful and long study of the meaning of those occurrences which prefigured future events, and perhaps on the mystic arts derived from their acquaintance with science as then understood. The word "gods" here - אלהין 'ĕ lâ hı̂ yn, the same as the Hebrew אלהים 'ĕ lohı̂ ym - is in the plural number, but might be applied to the true God, as the Hebrew אלהים 'ĕ lohı̂ ym often is. It is by no means certain that they meant to use this in the plural, or to say that it was an admitted truth that the gods worshipped in Babylon did not dwell with people.
It was, undoubtedly, the common opinion that they did; that the temples were their abode; and that they frequently appeared among men, and took part in human affairs. But it was a very early opinion that the Supreme God was withdrawn from human affairs, and had committed the government of the world to intermediate beings - internuncii - demons, or aeons: beings of power far superior to that of men, who constantly mingled in human affairs. Their power, however, though great, was limited; and may not the Chaldeans here by the word אלהין 'ĕ lâ hı̂ yn - have meant to refer to the Supreme God, and to say that this was a case which pertained to him alone; that no inferior divinity could be competent to do such a thing as he demanded; and that as the Supreme God did not dwell among men it was hopeless to attempt to explain the matter? Thus understood, the result will convey a higher truth, and will show more impressively the honor put on Daniel. The phrase, "whose dwelling is not with flesh," means "with men - in human bodies."
On the supposition that this refers to the Supreme God, this undoubtedty accords with the pRev_ailing sentiment of those times, that however often the inferior divinities might appear to men, and assume human forms, yet the Supreme God was far removed, and never thus took up his abode on the earth. They could hope, therefore, for no communication from Him who alone would be competent to the solution, of such a secret as this. This may be regarded, therefore, as a frank confession of their entire failure in the matter under consideration. They acknowledged that "they" themselves were not competent to the solution of the question, and they expressed the opinion that the ability to do it could not be obtained from the help which the inferior gods rendered to men, and that it was hopeless to expect the Supreme God - far withdrawn from human affairs - to interpose. It was a public acknowledgment that their art failed on a most important trial, and thus the way was prepared to show that Daniel, under the teaching of the true God, was able to accomplish what was wholly beyond all human power.
The trial had been fairly made. The wisest men of the Chaldean realm had been applied to. They on whom reliance had been placed in such emergencies; they who professed to be able to explain the prognostics of future events; they who had been assembled at the most important and magnificent court of the world - the very center of Pagan power; they who had devoted their lives to investigations of this nature, and who might be supposed to be competent to such a work, if any on earth could, now openly acknowledged that their art failed them, and expressed the conviction that there was no resource in the case.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: and there: This was their decision, and when the living and true God, who indeed condescends to dwell with men, and who alone could Rev_eal the dream and the secrets contained in it, actually made it known to Daniel, he evinced the infinite difference between Jehovah and his prophets, and the idols and magicians of Babylon. Dan 2:27, Dan 2:28, Dan 5:11; Gen 41:39; Exo 8:19; Mat 19:26
whose: Exo 29:45; Num 35:34; Kg1 8:27; Ch2 6:18; Psa 68:18, Psa 113:5, Psa 113:6, Psa 132:14; Isa 8:18, Isa 57:15, Isa 66:1, Isa 66:2; Joe 3:21; Joh 1:1-3, Joh 1:14, Joh 14:17, Joh 14:23; Co2 6:16; Rev 21:3
John Gill
2:11 And it is a rare thing the king requireth, Meaning not scarce, or seldom heard of; for they had before asserted it never had been required; but that it was hard and difficult, yea, with them, and as they supposed with any other, impossible to be done:
and there is none other that can show it before the king, except the gods, whose dwelling is not with flesh; these men own there was a God, though, they held, more than one; and the omniscience of God, though they seem to have no notion of his omnipresence; and to suggest as if he had no concern with mortals; had no regard to men on earth, nor communicated the knowledge of things unto them. Jarchi, Aben Ezra, and Saadiah, interpret this of angels, who are incorporeal; but the superior deities of the Gentiles are rather designed; who were supposed to dwell in heaven, and to have no conversation with men on earth; these, it is owned, could declare to the king what he desired, and no other; and therefore should not persist in his demand on them.
Robert Jamieson, A. R. Fausset and David Brown
2:11 gods, whose dwelling is not with flesh--answering to "no man upon the earth"; for there were, in their belief, "men in heaven," namely, men deified; for example, Nimrod. The supreme gods are referred to here, who alone, in the Chaldean view, could solve the difficulty, but who do not communicate with men. The inferior gods, intermediate between men and the supreme gods, are unable to solve it. Contrast with this heathen idea of the utter severance of God from man, Jn 1:14, "The Word was made flesh, and dwelt among us"; Daniel was in this case made His representative.
2:112:11: զի բան զոր արքայ հարցանէ՝ ծա՛նր է. եւ ա՛յլ ոք չի՛ք որ պատմիցէ զայդ առաջի արքայի, բայց եթէ դիքն որոց ո՛չ է բնակութիւն ՚ի մէջ ամենայն մսեղեաց[12050]։ [12050] Ոմանք. Զի բանդ զոր... որոց բնակութիւնն չէ ՚ի մէջ ամենայն մսե՛՛։ Յօրինակին թուի թէ վրիպակաւ գրի. Որոց ո՛չ է բնութիւն ՚ի մէջ։
11 որովհետեւ այն բանը, որ թագաւորն է հարցնում, ծանր բան է, եւ բացի աստուածներից, որոնք մարմնաւորների մէջ չեն բնակւում, չկայ ոչ մէկը, որ այն յայտնի թագաւորի առաջ»:
11 Թագաւորին պահանջած բանը դժուար է։ Ոեւէ մէկը չկայ, որ զանիկա թագաւորին իմացնէ, բայց միայն աստուածները, որոնք մսեղէն մարմնի մէջ չեն բնակիր»։
զի բանն զոր արքայ հարցանէ` ծանր է, եւ այլ ոք չիք որ պատմիցէ զայդ առաջի արքայի, բայց եթէ դիքն որոց ոչ է բնակութիւն ի մէջ [17]ամենայն մսեղեաց:

2:11: զի բան զոր արքայ հարցանէ՝ ծա՛նր է. եւ ա՛յլ ոք չի՛ք որ պատմիցէ զայդ առաջի արքայի, բայց եթէ դիքն որոց ո՛չ է բնակութիւն ՚ի մէջ ամենայն մսեղեաց[12050]։
[12050] Ոմանք. Զի բանդ զոր... որոց բնակութիւնն չէ ՚ի մէջ ամենայն մսե՛՛։ Յօրինակին թուի թէ վրիպակաւ գրի. Որոց ո՛չ է բնութիւն ՚ի մէջ։
11 որովհետեւ այն բանը, որ թագաւորն է հարցնում, ծանր բան է, եւ բացի աստուածներից, որոնք մարմնաւորների մէջ չեն բնակւում, չկայ ոչ մէկը, որ այն յայտնի թագաւորի առաջ»:
11 Թագաւորին պահանջած բանը դժուար է։ Ոեւէ մէկը չկայ, որ զանիկա թագաւորին իմացնէ, բայց միայն աստուածները, որոնք մսեղէն մարմնի մէջ չեն բնակիր»։
zohrab-1805▾ eastern-1994▾ western am▾
2:112:11 Дело, которого царь требует, так трудно, что никто другой не может открыть его царю, кроме богов, которых обитание не с плотью.
2:12 τότε τοτε at that ὁ ο the βασιλεὺς βασιλευς monarch; king στυγνὸς στυγνος happen; become καὶ και and; even περίλυπος περιλυπος grief-stricken προσέταξεν προστασσω ordain; order ἐξαγαγεῖν εξαγω lead out; bring out πάντας πας all; every τοὺς ο the σοφοὺς σοφος wise τῆς ο the Βαβυλωνίας βαβυλωνια Babylōnia; Vavilonia
2:12 כָּ kā כְּ like ל־ l- לְ to קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite דְּנָ֔ה dᵊnˈā דְּנָה this מַלְכָּ֕א malkˈā מֶלֶךְ king בְּנַ֖ס bᵊnˌas בנס become angry וּ û וְ and קְצַ֣ף qᵊṣˈaf קצף get angry שַׂגִּ֑יא śaggˈî שַׂגִּיא much וַ wa וְ and אֲמַר֙ ʔᵃmˌar אמר say לְ lᵊ לְ to הֹ֣ובָדָ֔ה hˈôvāḏˈā אבד perish לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole חַכִּימֵ֥י ḥakkîmˌê חַכִּים wise בָבֶֽל׃ vāvˈel בָּבֶל Babylon
2:12. quo audito rex in furore et in ira magna praecepit ut perirent omnes sapientes BabylonisUpon hearing this, the king in fury, and in great wrath, commanded that all the wise men of Babylon should be put to death.
12. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon.
2:12. When he heard this, the king commanded, in fury and in great wrath, that all the wise men of Babylon should be destroyed.
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:

2:11 Дело, которого царь требует, так трудно, что никто другой не может открыть его царю, кроме богов, которых обитание не с плотью.
2:12
τότε τοτε at that
ο the
βασιλεὺς βασιλευς monarch; king
στυγνὸς στυγνος happen; become
καὶ και and; even
περίλυπος περιλυπος grief-stricken
προσέταξεν προστασσω ordain; order
ἐξαγαγεῖν εξαγω lead out; bring out
πάντας πας all; every
τοὺς ο the
σοφοὺς σοφος wise
τῆς ο the
Βαβυλωνίας βαβυλωνια Babylōnia; Vavilonia
2:12
כָּ כְּ like
ל־ l- לְ to
קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite
דְּנָ֔ה dᵊnˈā דְּנָה this
מַלְכָּ֕א malkˈā מֶלֶךְ king
בְּנַ֖ס bᵊnˌas בנס become angry
וּ û וְ and
קְצַ֣ף qᵊṣˈaf קצף get angry
שַׂגִּ֑יא śaggˈî שַׂגִּיא much
וַ wa וְ and
אֲמַר֙ ʔᵃmˌar אמר say
לְ lᵊ לְ to
הֹ֣ובָדָ֔ה hˈôvāḏˈā אבד perish
לְ lᵊ לְ to
כֹ֖ל ḵˌōl כֹּל whole
חַכִּימֵ֥י ḥakkîmˌê חַכִּים wise
בָבֶֽל׃ vāvˈel בָּבֶל Babylon
2:12. quo audito rex in furore et in ira magna praecepit ut perirent omnes sapientes Babylonis
Upon hearing this, the king in fury, and in great wrath, commanded that all the wise men of Babylon should be put to death.
2:12. When he heard this, the king commanded, in fury and in great wrath, that all the wise men of Babylon should be destroyed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:12: For this cause the king was angry - Because they failed in explaining the subject which had been referred to them. It is true that his anger was unjust, for their profession did not imply that they would undertake to explain what he demanded, but his wrath was not unnatural. His mind was alarmed, and he was troubled. He believed that what he had seen in his dream foreboded some important events, and, as an arbitrary sovereign, unaccustomed to restrain his anger or to inquire into the exact jusrice of matters which excited Iris indignation, it was not unnatural that he should resolve to wreak his vengeance on all who made any pretensions to the arts of divining.
And very furious - Wrought up to the highest degree of passion. Chaldee, "Much enraged." It was not a calm and settled purpose to execute his threat, but a purpose attended with a high degree of excitement.
And commanded to destroy all the wise men of Babylon - That is, all who made pretensions to this kind of wisdom; all who came under the wellknown denomination of "wise men," or "sages." He had called that class before him Dan 2:2; he had demanded of them an explanation of his dream; he had been assured by the leading men among them, the Chaldeans Dan 2:10-11, that they could not recall his dream; and, as he supposed that all who could be relied on in such a case had failed, he resolved to cut them off as impostors.
Where Daniel was at this time is not known. It would seem, however, that from some reason he had not been summoned before the king with the others, probably because, although he had shown himself to be eminently endowed with wisdom Dan 1:20, he had not yet made any pretensions to this kind of knowledge, and was not numbered with the Magi, or Chaldeans. When, however, the decree went forth that "all" the "wise men of Babylon" should be slain, the exhibition of wisdom and knowledge made by him Dan 1:18-20 was recollected, and the executioners of the sentence supposed that tie and his companions were included in the general instructions. Whether the word "Babylon" here relates to the city of Babylon, or to the whole realm, there is no certain way of determining. Considering, however, the character of Oriental despotisms, and the cruelty to which absolute sovereigns have usually been transported in their passion, there would be no improbability in supposing that the command included the whole realm, though it is probable that most of this class would be found in the capital.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: Dan 3:13; Job 5:2; Psa 76:10; Pro 16:14, Pro 19:12, Pro 20:2, Pro 27:3, Pro 27:4, Pro 29:22; Mat 2:16; Mat 5:22
John Gill
2:12 For this cause the king was angry, and very furious,.... Not only because they could not tell his dream, and the interpretation of it; but because they represented him as requiring a thing unreasonable and impossible, which had never been done by any potentate but himself, and could never be answered but by the gods: this threw him into an excess of wrath and fury; which in those tyrannical and despotic princes was exceeding great and terrible:
and commanded to destroy all the wise men of Babylon; not only those that were now in his presence, but all others; concluding from this instance that they were an useless set of men, yea, deceivers and impostors.
Robert Jamieson, A. R. Fausset and David Brown
2:12 Daniel and his companions do not seem to have been actually numbered among the Magi or Chaldeans, and so were not summoned before the king. Providence ordered it so that all mere human wisdom should be shown vain before His divine power, through His servant, was put forth. Dan 2:24 shows that the decree for slaying the wise men had not been actually executed when Daniel interposed.
2:122:12: Յայնժամ թագաւորն բարկութեամբ եւ սրտմտութեամբ բազմաւ ասաց կոտորել զամենայն իմաստունս Բաբելացւոց[12051]։ [12051] Օրինակ մի. Եւ սրտմտութեամբ բազմաւ հրամայեաց կո՛՛։
12 Այն ժամանակ թագաւորը մեծ բարկութեամբ ու զայրոյթով հրամայեց կոտորել բաբելացի բոլոր իմաստուններին:
12 Ասոր վրայ թագաւորը սրդողեցաւ ու խիստ բարկացաւ եւ հրամայեց, որ Բաբելոնի իմաստունները կոտորեն։
Յայնժամ թագաւորն բարկութեամբ եւ սրտմտութեամբ բազմաւ ասաց կոտորել զամենայն իմաստունս Բաբելացւոց:

2:12: Յայնժամ թագաւորն բարկութեամբ եւ սրտմտութեամբ բազմաւ ասաց կոտորել զամենայն իմաստունս Բաբելացւոց[12051]։
[12051] Օրինակ մի. Եւ սրտմտութեամբ բազմաւ հրամայեաց կո՛՛։
12 Այն ժամանակ թագաւորը մեծ բարկութեամբ ու զայրոյթով հրամայեց կոտորել բաբելացի բոլոր իմաստուններին:
12 Ասոր վրայ թագաւորը սրդողեցաւ ու խիստ բարկացաւ եւ հրամայեց, որ Բաբելոնի իմաստունները կոտորեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 Рассвирепел царь и сильно разгневался на это, и приказал истребить всех мудрецов Вавилонских.
2:13 καὶ και and; even ἐδογματίσθη δογματιζω dogmatize; follow decrees πάντας πας all; every ἀποκτεῖναι αποκτεινω kill ἐζητήθη ζητεω seek; desire δὲ δε though; while ὁ ο the Δανιηλ δανιηλ Daniēl; Thanil καὶ και and; even πάντες πας all; every οἱ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him χάριν χαρις grace; regards τοῦ ο the συναπολέσθαι συναπολλυμι destroy with
2:13 וְ wᵊ וְ and דָתָ֣א ḏāṯˈā דָּת law נֶפְקַ֔ת nefqˈaṯ נפק go out וְ wᵊ וְ and חַכִּֽימַיָּ֖א ḥakkˈîmayyˌā חַכִּים wise מִֽתְקַטְּלִ֑ין mˈiṯqaṭṭᵊlˈîn קטל kill וּ û וְ and בְעֹ֛ו vᵊʕˈô בעה seek דָּנִיֵּ֥אל dāniyyˌēl דָּנִיֵּאל Daniel וְ wᵊ וְ and חַבְרֹ֖והִי ḥavrˌôhî חֲבַר colleague לְ lᵊ לְ to הִתְקְטָלָֽה׃ פ hiṯqᵊṭālˈā . f קטל kill
2:13. et egressa sententia sapientes interficiebantur quaerebaturque Danihel et socii eius ut perirentAnd the decree being gone forth, the wise men were slain: and Daniel and his companions were sought for, to be put to death.
13. So the decree went forth, and the wise men were to be slain; and they sought Daniel and his companions to be slain.
2:13. And when the decree had gone forth, the wise men were put to death; and Daniel and his companions were sought, to be destroyed.
For this cause the king was angry and very furious, and commanded to destroy all the wise [men] of Babylon:

2:12 Рассвирепел царь и сильно разгневался на это, и приказал истребить всех мудрецов Вавилонских.
2:13
καὶ και and; even
ἐδογματίσθη δογματιζω dogmatize; follow decrees
πάντας πας all; every
ἀποκτεῖναι αποκτεινω kill
ἐζητήθη ζητεω seek; desire
δὲ δε though; while
ο the
Δανιηλ δανιηλ Daniēl; Thanil
καὶ και and; even
πάντες πας all; every
οἱ ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
χάριν χαρις grace; regards
τοῦ ο the
συναπολέσθαι συναπολλυμι destroy with
2:13
וְ wᵊ וְ and
דָתָ֣א ḏāṯˈā דָּת law
נֶפְקַ֔ת nefqˈaṯ נפק go out
וְ wᵊ וְ and
חַכִּֽימַיָּ֖א ḥakkˈîmayyˌā חַכִּים wise
מִֽתְקַטְּלִ֑ין mˈiṯqaṭṭᵊlˈîn קטל kill
וּ û וְ and
בְעֹ֛ו vᵊʕˈô בעה seek
דָּנִיֵּ֥אל dāniyyˌēl דָּנִיֵּאל Daniel
וְ wᵊ וְ and
חַבְרֹ֖והִי ḥavrˌôhî חֲבַר colleague
לְ lᵊ לְ to
הִתְקְטָלָֽה׃ פ hiṯqᵊṭālˈā . f קטל kill
2:13. et egressa sententia sapientes interficiebantur quaerebaturque Danihel et socii eius ut perirent
And the decree being gone forth, the wise men were slain: and Daniel and his companions were sought for, to be put to death.
2:13. And when the decree had gone forth, the wise men were put to death; and Daniel and his companions were sought, to be destroyed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. И Ариох, начальник телохранителей (евр. рав. табахайа) один из важнейших сановников, так как данное название усвояется полководцу Навуходоносора Навузардану (Иер 39:9, 11; 41:10; 43:6; 52:12, 15), и сам Навуходоносор знал о выдающейся мудрости Даниила (1:19-20). И это обстоятельство (Даниил "обратился к Ариоху с советом и мудростью") заставило первого приостановить исполнение царского указа, а второго согласиться с просьбою пророка. У царя вновь родилась надежда узнать забытый сон.
Adam Clarke: Commentary on the Bible - 1831
2:13: They sought Daniel and his fellows - As the decree stated that all the wise men of Babylon should be slain, the four young Hebrews, being reputed among the wisest, were considered as sentenced to death also.
Albert Barnes: Notes on the Bible - 1834
2:13: And the decree went forth that the wise men should be slain - The original here will bear a somewhat different translation, meaning, "the decree went forth, "and" the wise men were slain;" that is, the execution of the sentence was actually commenced. So the Vulgate: Et egressa sententia, sapientes interficiebantur. So also the Greek version: καὶ οἱ σοφοί ἀπεκτέννοντο kai hoi sophoi apektennonto - "and the wise men were slain." This seems to me to be the more probable interpretation, and better to suit the connection. Then it would mean that they had actually begun to execute the decree, and that in the prosecution of their bloody work they sought out Daniel and his companions, and that by his influence with Arioch the execution of the sentence was arrested.
And they sought Daniel and his fellows to be slain - His three companions Dan 1:6, who probably had not been among those who were summoned to court to explain the matter. Had they been consulted at first, the issuing of the decree would have been pRev_ented, but it seems to have been the design of Providence to give the fairest trial of the ability of these sages, and to allow matters to come to a crisis, in order to show that what was done was wholly beyond human power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: the decree: Dan 6:9-15; Est 3:12-15; Psa 94:20; Pro 28:15-17; Isa 10:1
and they: Dan 1:19, Dan 1:20, Dan 6:12
Geneva 1599
2:13 And the decree went forth that the wise [men] should be slain; and they (i) sought Daniel and his fellows to be slain.
(i) Which declares that God would not have his servant united in the company of these sorcerers and astrologers, whose arts were wicked, and therefore justly ought to die, even though the king did it upon a rage and not from zeal.
John Gill
2:13 And the decree went forth that the wise men should be slain,.... Or, "and the wise men were slain" (h), as the Septuagint, Vulgate Latin, and Syriac versions render it; and so Saadiah: orders were given by the king to his proper officers, and his edict was published, and his will made known in the usual manner; upon which the wise men, at least some of them, were slain; very probably those who were in the king's presence, and at court; and the officers were gone out to slay the rest:
and they sought Daniel and his fellows to be slain; who had the character of wise men, and might be envied at court, and so the officers took this opportunity, having these orders, to slay them: there was, no doubt, a particular providence, that Daniel and his friends should not be at court at this time; both that the vanity of the Chaldean wisdom and arts might be the more manifest and made known, and the divine and superior wisdom and knowledge of Daniel might be more conspicuous, and his fame be spread in Babylon, and in other provinces.
(h) "et sapientes interficiebantur", Pagninus, Montanus, Munster, Piscator, Michaelis.
John Wesley
2:13 Daniel and his fellows - Daniel and his fellows were not called, because of their youth, which the Chaldeans despised. Here it is observable: The magicians confessed, that knowledge and revelation must come from God, and therefore what Daniel did, was not of any human strength. That the Lord held the governor's hands, so that he did not slay Daniel presently with the first. That Daniel by his prudence and piety, saved all the magicians lives.
2:132:13: Եւ հրամանն ել, եւ իմաստունքն կոտորէին. եւ խնդրէին զԴանիէլ՝ եւ զբարեկամս նորա սպանանել[12052]։ [12052] Ոմանք. Խնդրեցին զԴանիէլ։
13 Հրաման արձակուեց, եւ իմաստունները կոտորւում էին: Փնտռում էին Դանիէլին եւ նրա ընկերներին՝ սպանելու համար նրանց:
13 Հրամանը ելաւ եւ իմաստունները պիտի կոտորուէին. ուստի փնտռեցին Դանիէլն ու անոր ընկերները, որպէս զի մեռցնեն։
Եւ հրամանն ել, եւ իմաստունքն կոտորէին. եւ խնդրէին զԴանիէլ եւ զբարեկամս նորա սպանանել:

2:13: Եւ հրամանն ել, եւ իմաստունքն կոտորէին. եւ խնդրէին զԴանիէլ՝ եւ զբարեկամս նորա սպանանել[12052]։
[12052] Ոմանք. Խնդրեցին զԴանիէլ։
13 Հրաման արձակուեց, եւ իմաստունները կոտորւում էին: Փնտռում էին Դանիէլին եւ նրա ընկերներին՝ սպանելու համար նրանց:
13 Հրամանը ելաւ եւ իմաստունները պիտի կոտորուէին. ուստի փնտռեցին Դանիէլն ու անոր ընկերները, որպէս զի մեռցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13 Когда вышло это повеление, чтобы убивать мудрецов, искали Даниила и товарищей его, чтобы умертвить их.
2:14 τότε τοτε at that Δανιηλ δανιηλ Daniēl; Thanil εἶπε επω say; speak βουλὴν βουλη intent καὶ και and; even γνώμην γνωμη resolve ἣν ος who; what εἶχεν εχω have; hold Αριώχῃ αριωχης the ἀρχιμαγείρῳ αρχιμαγειρος the βασιλέως βασιλευς monarch; king ᾧ ος who; what προσέταξεν προστασσω ordain; order ἐξαγαγεῖν εξαγω lead out; bring out τοὺς ο the σοφιστὰς σοφιστης the Βαβυλωνίας βαβυλωνια Babylōnia; Vavilonia
2:14 בֵּ bē בְּ in אדַ֣יִן ʔḏˈayin אֱדַיִן then דָּנִיֵּ֗אל dāniyyˈēl דָּנִיֵּאל Daniel הֲתִיב֙ hᵃṯîv תוב return עֵטָ֣א ʕēṭˈā עֵטָה advice וּ û וְ and טְעֵ֔ם ṭᵊʕˈēm טְעֵם sense לְ lᵊ לְ to אַרְיֹ֕וךְ ʔaryˈôḵ אַרְיֹוךְ Arioch רַב־ rav- רַב chief טַבָּחַיָּ֖א ṭabbāḥayyˌā טַבַּח executioner דִּ֣י dˈî דִּי [relative] מַלְכָּ֑א malkˈā מֶלֶךְ king דִּ֚י ˈdî דִּי [relative] נְפַ֣ק nᵊfˈaq נפק go out לְ lᵊ לְ to קַטָּלָ֔ה qaṭṭālˈā קטל kill לְ lᵊ לְ to חַכִּימֵ֖י ḥakkîmˌê חַכִּים wise בָּבֶֽל׃ bāvˈel בָּבֶל Babylon
2:14. tunc Danihel requisivit de lege atque sententia ab Arioch principe militiae regis qui egressus fuerat ad interficiendos sapientes BabylonisThen Daniel inquired concerning the law and the sentence, of Arioch, the general of the king's army, who was gone forth to kill the wise men of Babylon.
14. Then Daniel returned answer with counsel and prudence to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon;
2:14. Then Daniel inquired, about the law and the sentence, of Arioch, the general of the king’s army, who had gone forth to execute the wise men of Babylon.
And the decree went forth that the wise [men] should be slain; and they sought Daniel and his fellows to be slain:

2:13 Когда вышло это повеление, чтобы убивать мудрецов, искали Даниила и товарищей его, чтобы умертвить их.
2:14
τότε τοτε at that
Δανιηλ δανιηλ Daniēl; Thanil
εἶπε επω say; speak
βουλὴν βουλη intent
καὶ και and; even
γνώμην γνωμη resolve
ἣν ος who; what
εἶχεν εχω have; hold
Αριώχῃ αριωχης the
ἀρχιμαγείρῳ αρχιμαγειρος the
βασιλέως βασιλευς monarch; king
ος who; what
προσέταξεν προστασσω ordain; order
ἐξαγαγεῖν εξαγω lead out; bring out
τοὺς ο the
σοφιστὰς σοφιστης the
Βαβυλωνίας βαβυλωνια Babylōnia; Vavilonia
2:14
בֵּ בְּ in
אדַ֣יִן ʔḏˈayin אֱדַיִן then
דָּנִיֵּ֗אל dāniyyˈēl דָּנִיֵּאל Daniel
הֲתִיב֙ hᵃṯîv תוב return
עֵטָ֣א ʕēṭˈā עֵטָה advice
וּ û וְ and
טְעֵ֔ם ṭᵊʕˈēm טְעֵם sense
לְ lᵊ לְ to
אַרְיֹ֕וךְ ʔaryˈôḵ אַרְיֹוךְ Arioch
רַב־ rav- רַב chief
טַבָּחַיָּ֖א ṭabbāḥayyˌā טַבַּח executioner
דִּ֣י dˈî דִּי [relative]
מַלְכָּ֑א malkˈā מֶלֶךְ king
דִּ֚י ˈdî דִּי [relative]
נְפַ֣ק nᵊfˈaq נפק go out
לְ lᵊ לְ to
קַטָּלָ֔ה qaṭṭālˈā קטל kill
לְ lᵊ לְ to
חַכִּימֵ֖י ḥakkîmˌê חַכִּים wise
בָּבֶֽל׃ bāvˈel בָּבֶל Babylon
2:14. tunc Danihel requisivit de lege atque sententia ab Arioch principe militiae regis qui egressus fuerat ad interficiendos sapientes Babylonis
Then Daniel inquired concerning the law and the sentence, of Arioch, the general of the king's army, who was gone forth to kill the wise men of Babylon.
2:14. Then Daniel inquired, about the law and the sentence, of Arioch, the general of the king’s army, who had gone forth to execute the wise men of Babylon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:14: Captain of the king's guard - Chief of the king's executioners or slaughter men. Margin, רב תבחיא rab tabachaiya, chief of the butchers, he that took off the heads of those whom the king ordered to be slain, because they had in any case displeased him. "Go and bring me the head of Giaffer." The honorable butcher went and brought the head in a bag on a dish. It was Herod's chief butcher that brought the head of John the Baptist in a dish to the delicate daughter of Herodias. This was the custom of the country. No law, no judge, no jury. The will or caprice of the king governed all things. Happy England! know and value thy excellent privileges!
Albert Barnes: Notes on the Bible - 1834
2:14: Then Daniel answered - Margin, "returned." The original literally is, "returned counsel and wisdom," meaning, that he returned an answer which was replete with wisdom. It would seem probable that Arioch had communicated to Daniel the decree of the king, and had stated to him that he was involved in that decree, and must prepare to die.
Counsel and wisdom - That is, "wise counsel." He evinced great prudence and discretion in what he said. He made such a suggestion to Arioch as, if acted on, would stay the execution of the sentence against all the wise men, and would secure the object which the king had in view. What was the exact nature of this answer is not mentioned. It is probable, however, that it was that he might be enabled to disclose the dream, and that he made this so plausible to Arioch, that he was disposed to allow him to make the trial. It is evident that Arioch would not have consented to arrest the execution of the sentence, unless it had appeared to him to be in the highest degree probable that he would be able to relieve the anxiety of the king. Knowing that the "main" object of the king was to obtain the interpretation of his dream, and seeing that this object was not any the more likely to be secured by the execution of this stern decree, and knowing the high favor with which Daniel had been received at court Dan 1:19-21, he seems to have been willing to assume some measure of responsibility, and to allow Daniel to make his own representation to the king.
To Arioch the captain of the king's guard - Margin, "chief of the executioners, or slaughter-men, or chief marshal." Greek, ἀρχιμαγείρῳ τοῦ βασιλέως archimageirō tou basileō s - chief cook of the king. The Vulgate renders this," Then Daniel inquired respecting the law and the sentence of Arioch, the commander of the royal army." The Chaldee word rendered "guard" is טבחיא ṭ abâ chayâ'. It is derived from טבח ṭ â bach, to slaughter; to kill animals; and then to kill or slay men. The "noun," then, means a slaughterer or slayer; a cook; an executioner, or one who kills men at the will of a sovereign, or by due sentence of law. There can be no doubt that the word here refers to Arioch, as sent out to execute this sentence; yet we are not to regard hint as a mere executioner, or as we would a hangman, for undoubtedly the king would entrust this sentence to one who was of respectable, if not of high rank. It is probable that one of the principal officers of his body-guard would be entrusted with the execution of such a sentence. In Sa1 8:13, the word is rendered "cooks." It does not elsewhere occur. That he was not a "mere" executioner is apparent from the title given him in the next verse, where he is called "the king's captain."
Which was gone forth to slay ... - He had gone to execute the decree, and its execution had already commenced.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: answered: Chal, returned
with: Sa2 20:16-22; Ecc 9:13-18
captain of the king's guard: or, chief marshall, Chal, chief of the executioners, or slaughter-men. Gen 37:36; Jer 39:9, Jer 52:12, Jer 52:14 *marg.
Carl Friedrich Keil and Franz Delitzsch
2:14
Daniel's willingness to declare his dream to the king; his prayer for a revelation of the secret, and the answer to his prayer; his explanation before the king.
Dan 2:14
Through Daniel's judicious interview of Arioch, the further execution of the royal edict was interrupted. וּטעם עטא התיב, he answered, replied, counsel and understanding, i.e., the words of counsel and understanding; cf. Prov 26:16. The name Arioch appears in Gen 14:1 as the name of the king of Ellasar, along with the kings of Elam and Shinar. It is derived not from the Sanscr. ârjaka, venerabilis, but is probably formed from ארי, a lion, as נסרך from nisr = נשׁר. רב־טבּחיּא is the chief of the bodyguard, which was regarded as the highest office of the kingdom (cf. Jer 39:9, Jer 39:11; Jer 40:1.). It was his business to see to the execution of the king's commands; see 3Kings 2:25; 4Kings 25:8.
Dan 2:15
The partic. Aph. מהחצפה standing after the noun in the stat. absol. is not predicative: "on what account is the command so hostile on the part of the king?" (Kran.), but it stands in apposition to the noun; for with participles, particularly when further definitions follow, the article, even in union with substantives defined by the article, may be and often is omitted; cf. Song 7:5, and Ew. 335a. חצף, to be hard, sharp, hence to be severe. Daniel showed understanding and counsel in the question he put as to the cause of so severe a command, inasmuch as he thereby gave Arioch to understand that there was a possibility of obtaining a fulfilment of the royal wish. When Arioch informed him of the state of the matter, Daniel went in to the king - i.e., as is expressly mentioned in Dan 2:24, was introduced or brought in by Arioch - and presented to the king the request that time should be granted, promising that he would show to the king the interpretation of the dream.
Dan 2:16-17
With להחויה וּפשׁרא the construction is changed. This passage does not depend on דּי, time, namely, to show the interpretation (Hitz.), but is co-ordinate with the foregoing relative clause, and like it is dependent on וּבעא. The change of the construction is caused by the circumstance that in the last passage another subject needed to be introduced: The king should give him time, and Daniel will show the interpretation. The copulative וbefore פשׁרא (interpretation) is used neither explicatively, namely, and indeed, nor is it to be taken as meaning also; the simple and is sufficient, although the second part of the request contains the explanation and reason of the first; i.e., Daniel asks for the granting of a space, not that he might live longer, but that he might be able to interpret the dream to the king. Besides, that he merely speaks of the meaning of the dream, and not also of the dream itself, is, as Dan 2:25. show, to be here explained (as in Dan 2:24) as arising from the brevity of the narrative. For the same reason it is not said that the king granted the quest, but Dan 2:17. immediately shows what Daniel did after the granting of his request. He went into his own house and showed the matter to his companions, that they might entreat God of His mercy for this secret, so that they might not perish along with the rest of the wise men of Babylon.
Dan 2:18
The final clause depends on הודע (Dan 2:17). The ו is to be interpreted as explicative: and indeed, or namely. Against this interpretation it cannot be objected, with Hitz., that Daniel also prayed. He and his friends thus prayed to God that He would grant a revelation of the secret, i.e., of the mysterious dream and its interpretation. The designation "God of heaven" occurs in Gen 24:7, where it is used of Jehovah; but it was first commonly used as the designation of the almighty and true God in the time of the exile (cf. Dan 2:19, Dan 2:44; Ezra 1:2; Ezra 6:10; Ezra 7:12, Ezra 7:21; Neh 1:5; Neh 2:4; Ps 136:26), who, as Daniel names Him (Dan 5:23), is the Lord of heaven; i.e., the whole heavens, with all the stars, which the heathen worshipped as gods, are under His dominion.
Dan 2:19
In answer to these supplications, the secret was revealed to Daniel in a night-vision. A vision of the night is not necessarily to be identified with a dream. In the case before us, Daniel does not speak of a dream; and the idea that he had dreamed precisely the same dream as Nebuchadnezzar is arbitrarily imported into the text by Hitz. in order to gain a "psychological impossibility," and to be able to cast suspicion on the historical character of the narrative. It is possible, indeed, that dreams may be, as the means of a divine revelation, dream-visions, and as such may be called visions of the night (cf. Dan 7:1, Dan 7:13); but in itself a vision of the night is a vision simply which any one receives during the night whilst he is awake.
(Note: "Dream and vision do not constitute two separate categories. The dream-image is a vision, the vision while awake is a dreaming - only that in the latter case the consciousness of the relation between the inner and the outer maintains itself more easily. Intermediate between the two stand the night-visions, which, as in Job 4:13, either having risen up before the spirit, fade away from the mind in after-thought, or, as in the case of Nebuchadnezzar (Dan 2:29), are an image before the imagination into which the thoughts of the night run out. Zechariah saw a number of visions in one night, Dan 1:7; Dan 6:15. Also these which, according to Dan 1:8, are called visions of the night are not, as Ew. and Hitz. suppose, dream-images, but are waking perceptions in the night. Just because the prophet did not sleep, he says, Daniel 4, 'The angel awaked me as one is awaked out of sleep.'" - Tholuck's Die Propheten, u.s.w., p. 52.)
Dan 2:20
On receiving the divine revelation, Daniel answered (ענה) with a prayer of thanksgiving. The word ענה retains its proper meaning. The revelation is of the character of an address from God, which Daniel answers with praise and thanks to God. The forms להוא, and in the plur. להון and להוין, which are peculiar to the biblical Chaldee, we regard, with Maur., Hitz., Kran., and others, as the imperfect or future forms, 3rd pers. sing. and plur., in which the ל instead of the י is to be explained perhaps from the Syriac praeform. נ, which is frequently found also in the Chaldee Targums (cf. Dietrich, de sermonis chald. proprietate, p. 43), while the Hebrew exiles in the word הוא used ל instead of נ as more easy of utterance. The doxology in this verse reminds us of Job 1:21. The expression "for ever and ever" occurs here in the O.T. for the first time, so that the solemn liturgical Beracha (Blessing) of the second temple, Neh 9:5; 1Chron 16:36, with which also the first (Ps 45:14) and the fourth (Ps 106:48) books of the Psalter conclude, appears to have been composed after this form of praise used by Daniel. "The name of God" will be praised, i.e., the manifestation of the existence of God in the world; thus, God so far as He has anew given manifestation of His glorious existence, and continually bears witness that He it is who possesses wisdom and strength (cf. Job 12:13). The דּי before the להּ is the emphatic re-assumption of the preceding confirmatory דּי, for.
Dan 2:21-23
The evidence of the wisdom and power of God is here unfolded; and firs the manifestation of His power. He changes times and seasons. lxx, Theodot. καιροὺς καὶ χρόνους, would be more accurately χρόνους καὶ καιρούς, as in Acts 1:7; Th1 5:1; for the Peschito in these N. T. passages renders χρόνοι by the Syriac word which is equivalent to זמניּא, according to which עדּן is the more general expression for time = circumstance of time, זמן for measured time, the definite point of time. The uniting together of the synonymous words gives expression to the thought: ex arbitrio Dei pendere revolutiones omnium omnino temporum, quaecunque et qualia-cunque illa fuerint. C. B. Mich. God's unlimited control over seasons and times is seen in this, that He sets up and casts down kings. Thus Daniel explains the revelation regarding the dream of Nebuchadnezzar made to him as announcing great changes in the kingdoms of the world, and revealing God as the Lord of time and of the world in their developments. All wisdom also comes from God. He gives to men disclosures regarding His hidden counsels. This Daniel had just experienced. Illumination dwells with God as it were a person, as Wisdom, Prov 8:30. The Kethiv נהירא is maintained against the Keri by נהירוּ, Dan 5:11, Dan 5:14. With the perf. שׁרא the participial construction passes over into the temp. fin.; the perfect stands in the sense of the completed act. Therefore (Dan 2:23) praise and thanksgiving belong to God. Through the revelation of the secret hidden to the wise men of this world He has proved Himself to Daniel as the God of the fathers, as the true God in opposition to the gods of the heathen. וּכען = ועתּה, and now.
Dan 2:24-25
Hereupon Daniel announced to the king that he was prepared to make known to him the dream with its interpretation. דּנה כּל־קבל, for that very reason, viz., because God had revealed to him the king's matter, Daniel was brought in by Arioch before the king; for no one had free access to the king except his immediate servants. אזל, he went, takes up inconsequenter the על (intravit), which is separated by a long sentence, so as to connect it with what follows. Arioch introduced (Dan 2:25) Daniel to the king as a man from among the captive Jews who could make known to him the interpretation of his dream. Arioch did not need to take any special notice of the fact that Daniel had already (Dan 2:16) spoken with the king concerning it, even if he had knowledge of it. In the form הנעל, Dan 2:25, also Dan 4:3 (6) and Dan 6:19 (18), the Dagesch lying in העל, Dan 2:24, is compensated by an epenthetic n: cf. Winer, Chald. Gram. 19, 1. בּהתבּהלה, in haste, for the matter concerned the further execution of the king's command, which Arioch had suspended on account of Daniel's interference, and his offer to make known the dream and its interpretation. השׁכּחת for אשׁכּחת, cf. Winer, 15, 3. The relative דּי, which many Codd. insert after גּבר, is the circumstantially fuller form of expression before prepositional passages. Cf. Dan 5:13; Dan 6:14; Winer, 41, 5.
Dan 2:26-28
To the question of the king, whether he was able to show the dream with its interpretation, Daniel replies by directing him from man, who is unable to accomplish such a thing, to the living God in heaven, who alone reveals secrets. The expression, whose name was Belteshazzar (Dan 2:26), intimates in this connection that he who was known among the Jews by the name Daniel was known to the Chaldean king only under the name given to him by the conqueror - that Nebuchadnezzar knew of no Daniel, but only of Belteshazzar. The question, "art thou able?" i.e., has thou ability? does not express the king's ignorance of the person of Daniel, but only his amazement at his ability to make known the dream, in the sense, "art thou really able?" This amazement Daniel acknowledges as justified, for he replies that no wise man was able to do this thing. In the enumeration of the several classes of magicians the word חכּימין is the general designation of them all. "But there is a God in heaven." Daniel "declares in the presence of the heathen the existence of God, before he speaks to him of His works." Klief. But when he testifies of a God in heaven as One who is able to reveal hidden things, he denies this ability eo ipso to all the so-called gods of the heathen. Thereby he not only assigns the reason of the inability of the heathen wise men, who knew not the living God in heaven, to show the divine mysteries, but he refers also all the revelations which the heathen at any time receive to the one true God. The וin והודע introduces the development of the general thought. That there is a God in heaven who reveals secrets, Daniel declares to the king by this, that he explains his dream as an inspiration of this God, and shows to him its particular circumstances. God made known to him in a dream "what would happen in the end of the days." אחרית יומיּא = הימים אחרית designates here not the future generally (Hv.), and still less "that which comes after the days, a time which follows after another time, comprehended under the הימים" (Klief.), but the concluding future or the Messianic period of the world's time; see Gen 49:1.
From דּנה אחרי in Dan 2:29 that general interpretation of the expression is not proved. The expression יומיּא בּאחרית of Dan 2:28 is not explained by the דּנה אחרי להוא דּי מה of Dan 2:29, but this אחרי relates to Nebuchadnezzar's thoughts of a future in the history of the world, to which God, the revealer of secrets, unites His Messianic revelations; moreover, every Messianic future event is also an דּנה אחרי (cf. Dan 2:45), without, however, every דּנה אחרי being also Messianic, though it may become so when at the same time it is a constituent part of the future experience and the history of Israel, the people of the Messianic promise (Kran.). "The visions of thy head" (cf. Dan 4:2 [5], Dan 4:7 [10], Dan 4:10 [13], Dan 7:1) are not dream-visions because they formed themselves in the head or brains (v. Leng., Maur., Hitz.), which would thus be only phantoms or fancies. The words are not a poetic expression for dreams hovering about the head (Hv.); nor yet can we say, with Klief., that "the visions of thy head upon thy bed, the vision which thou sawest as thy head lay on thy pillow," mean only dream-visions. Against the former interpretation this may be stated, that dreams from God do not hover about the head; and against the latter, that the mention of the head would in that case be superfluous. The expression, peculiar to Daniel, designates much rather the divinely ordered visions as such, "as were perfectly consistent with a thoughtfulness of the head actively engaged" (Kran.). The singular הוּא דּנה goes back to חלמך (thy dream) as a fundamental idea, and is governed by ראשׁך וחזוי in the sense: "thy dream with the visions of thy head;" cf. Winer, 49, 6. The plur. חזוי is used, because the revelation comprehends a series of visions of future events.
Dan 2:29-30
The pronoun אנתּה (as for thee), as Daniel everywhere writes it, while the Keri substitutes for it the later Targ. form אנתּ, is absolute, and forms the contrast to the ואנה (as for me) of Dan 2:30. The thoughts of the king are not his dream (Hitz.), but thoughts about the future of his kingdom which filled his mind as he lay upon his bed, and to which God gave him an answer in the dream (v. Leng., Maur., Kran., Klief.). Therefore they are to be distinguished from the thoughts of thy heart, Dan 2:30, for these are the thoughts that troubled the king, which arose from the revelations of the dream to him. The contrast in Dan 2:30 and Dan 2:30 is not this: "not for my wisdom before all that live to show," but "for the sake of the king to explain the dream;" for בis not the preposition of the object, but of the means, thus: "not by the wisdom which might be in me." The supernatural revelation (לי (<) גּלי) forms the contrast, and the object to which דּי על־דּברת points is comprehended implicite in מן־כּל־חיּיּא, for in the words, "the wisdom which may be in me before all living," lies the unexpressed thought: that I should be enlightened by such superhuman wisdom. יהודצוּן, "that they might make it known:" the plur. of undefined generality, cf. Winer, 49, 3. The impersonal form of expression is chosen in order that his own person might not be brought into view. The idea of Aben Ezra, Vatke, and others, that angels are the subject of the verb, is altogether untenable.
Dan 2:31-45
The Dream and Its Interpretation. - Nebuchadnezzar saw in his dream a great metallic image which was terrible to look upon. אלוּ (behold), which Daniel interchanges with ארו, corresponds with the Hebrew words ראה, ראוּ, or הנּה. צלם is not an idol-image (Hitz.), but a statue, and, as is manifest from the following description, a statue in human form. חד is not the indefinite article (Ges., Win., Maur.), but the numeral. "The world-power is in all its phases one, therefore all these phases are united in the vision in one image" (Klief.). The words from צלמא to יתּיר contain two parenthetical expressions, introduced for the purpose of explaining the conception of שׁגיא (great). קאם is to be united with ואלוּ. דּכּן here and at Dan 7:20. is used by Daniel as a peculiar form of the demonstrative pronoun, for which Ezra uses דּך. The appearance of the colossal image was terrible, not only on account of its greatness and its metallic splendour, but because it represented the world-power of fearful import to the people of God (Klief.).
Dan 2:32-36
The description of the image according to its several parts is introduced with the absolute צלמא הוּא, concerning this image, not: "this was the image." The pronoun הוּא is made prominent, as דּנה, Dan 4:15, and the Hebr. זה more frequently, e.g., Is 23:13. חדוהי, plural חדין - its singular occurs only in the Targums - corresponding with the Hebr. חזה, the breast. מצין, the bowels, here the abdomen enclosing the bowels, the belly. ירכה, the thighs (hfte) and upper part of the loins. Dan 2:33. שׁק, the leg, including the upper part of the thigh. מנהון is partitive: part of it of iron. Instead of מנהון the Keri prefers the fem. מנהן here and at Dan 2:41 and Dan 2:42, with reference to this, that רגליו is usually the gen. fem., after the custom of nouns denoting members of the body that are double. The Kethiv unconditionally deserves the preference, although, as the apparently anomalous form, which appears with this suffix also in Dan 7:8, Dan 7:20, after substantives of seemingly feminine meaning, where the choice of the masculine form is to be explained from the undefined conception of the subjective idea apart from the sex; cf. Ewald's Lehr. d. hebr. Sp. 319.
The image appears divided as to its material into four or five parts - the head, the breast with the arms, the belly with the thighs, and the legs and feet. "Only the first part, the head, constitutes in itself a united whole; the second, with the arms, represents a division; the third runs into a division in the thighs; the fourth, bound into one at the top, divides itself in the two legs, but has also the power of moving in itself; the fifth is from the first divided in the legs, and finally in the ten toes runs out into a wider division. The material becomes inferior from the head downward - gold, silver, copper, iron, clay; so that, though on the whole metallic, it becomes inferior, and finally terminates in clay, losing itself in common earthly matter. Notwithstanding that the material becomes always the harder, till it is iron, yet then suddenly and at last it becomes weak and brittle clay." - Klief. The fourth and fifth parts, the legs and the feet, are, it is true, externally separate from each other, but inwardly, through the unity of the material, iron, are bound together; so that we are to reckon only four parts, as afterwards is done in the interpretation. This image Nebuchadnezzar was contemplating (Dan 2:34), i.e., reflected upon with a look directed toward it, until a stone moved without human hands broke loose from a mountain, struck against the lowest part of the image, broke the whole of it into pieces, and ground to powder all its material from the head even to the feet, so that it was scattered like chaff of the summer thrashing-floor. בידין לא דּי does not mean: "which was not in the hands of any one" (Klief.), but the words are a prepositional expression for without; ב לא, not with = without, and דּי expressing the dependence of the word on the foregoing noun. Without hands, without human help, is a litotes for: by a higher, a divine providence; cf. Dan 8:25; Job 34:20; Lam 4:6. כּחדה, as one = at once, with one stroke. דּקוּ for דּקּוּ is not intransitive or passive, but with an indefinite plur. subject: they crushed, referring to the supernatural power by which the crushing was effected. The destruction of the statue is so described, that the image passes over into the matter of it. It is not said of the parts of the image, the head, the breast, the belly, and the thighs, that they were broken to pieces by the stone, "for the forms of the world-power represented by these parts had long ago passed away, when the stone strikes against the last form of the world-power represented by the feet," but only of the materials of which these parts consist, the silver and the gold, is the destruction replicated; "for the material, the combinations of the peoples, of which these earlier forms of the world-power consist, pass into the later forms of it, and thus are all destroyed when the stone destroys the last form of the world-power" (Klief.). But the stone which brought this destruction itself became a great mountain which filled the whole earth. To this Daniel added the interpretation which he announces in Dan 2:36. נאמר, we will tell, is "a generalizing form of expression" (Kran.) in harmony with Dan 2:30. Daniel associates himself with his companions in the faith, who worshipped the same God of revelation; cf. Dan 2:23.
Dan 2:37-38
The interpretation begins with the golden head. מלכיּא מלך, the usual title of the monarchs of the Oriental world-kingdoms (vid., Ezek 26:7), is not the predicate to אנתּה, but stands in apposition to מלכּא. The following relative passages, Dan 2:37 and Dan 2:38, are only further explications of the address King of Kings, in which אנתּה is again taken up to bring back the predicate. בּכל־דּי, wherever, everywhere. As to the form דּארין, see the remarks under קאמין at Dan 3:3. The description of Nebuchadnezzar's dominion over men, beasts, and birds, is formed after the words of Jer 27:6 and Jer 28:14; the mention of the breasts serves only for the strengthening of the thought that his dominion was that of a world-kingdom, and that God had subjected all things to him. Nebuchadnezzar' dominion did not, it is true, extend over the whole earth, but perhaps over the whole civilised world of Asia, over all the historical nations of his time; and in this sense it was a world-kingdom, and as such, "the prototype and pattern, the beginning and primary representative of all world-powers" (Klief.). ראשׁה, stat. emphat. for ראשׁא; the reading ראשׁהּ defended by Hitz. is senseless. If Daniel called him (Nebuchadnezzar) the golden head, the designation cannot refer to his person, but to the world-kingdom founded by him and represented in his person, having all things placed under his sway by God. Hitzig's idea, that Nebuchadnezzar is the golden head as distinguished from his successors in the Babylonian kingdom, is opposed by Dan 2:39, where it is said that after him (not another king, but) "another kingdom" would arise. That "Daniel, in the words, 'Thou art the golden head,' speaks of the Babylonian kingdom as of Nebuchadnezzar personally, while on the contrary he speaks of the other world-kingdoms impersonally only as of kingdoms, has its foundation in this, that the Babylonian kingdom personified in Nebuchadnezzar stood before him, and therefore could be addressed by the word thou, while the other kingdoms could not" (Klief.).
Dan 2:39
In this verse the second and third parts of the image are interpreted of the second and third world-kingdoms. Little is said of these kingdoms here, because they are more fully described in Daniel 7, 8 and 10. That the first clause of Dan 2:39 refers to the second, the silver part of the image, is apparent from the fact that Dan 2:38 refers to the golden head, and the second clause of Dan 2:39 to the belly of brass. According to this, the breast and arms of silver represent another kingdom which would arise after Nebuchadnezzar, i.e., after the Babylonian kingdom. This kingdom will be מנּך ארעא, inferior to thee, i.e., to the kingdom of which thou art the representative. Instead of the adjective ארעא, here used adverbially, the Masoretes have substituted the adverbial form ארץ, in common use in later times, which Hitz. incorrectly interprets by the phrase "downwards from thee." Since the other, i.e., the second kingdom, as we shall afterwards prove, is the Medo-Persian world-kingdom, the question arises, in how far was it inferior to the Babylonian? In outward extent it was not less, but even greater than it. With reference to the circumstance that the parts of the image representing it were silver, and not gold as the head was, Calv., Aub., Kran., and others, are inclined to the opinion that the word "inferior" points to the moral condition of the kingdom. But if the successive deterioration of the inner moral condition of the four world-kingdoms is denoted by the succession of the metals, this cannot be expressed by מנּך ארעא, because in regard to the following world-kingdoms, represented by copper and iron, such an intimation or declaration does not find a place, notwithstanding that copper and iron are far inferior to silver and gold. Klief., on the contrary, thinks that the Medo-Persian kingdom stands inferior to, or is smaller than, the Babylonian kingdom in respect of universality; for this element is exclusively referred to in the text, being not only attributed to the Babylonian kingdom, Dan 2:37, in the widest extent, but also to the third kingdom, Dan 2:39, and not less to the fourth, Dan 2:40. The universality belonging to a world-kingdom does not, however, require that it should rule over all the nations of the earth to its very end, nor that its territory should have a defined extent, but only that such a kingdom should unite in itself the οἰκουμένη, i.e., the civilised world, the whole of the historical nations of its time. And this was truly the case with the Babylonian, the Macedonia, and the Roman world-monarchies, but it was not so with the Medo-Persian, although perhaps it was more powerful and embraced a more extensive territory than the Babylonian, since Greece, which at the time of the Medo-Persia monarchy had already decidedly passed into the rank of the historical nations, as yet stood outside of the Medo-Persian rule. But if this view is correct, then would universality be wanting to the third, i.e., to the Graeco-Macedonian world-monarchy, which is predicated of it in the words "That shall bear rule over the whole earth," since at the time of this monarchy Rome had certainly passed into the rank of historical nations, and yet it was not incorporated with the Macedonian empire.
The Medo-Persian world-kingdom is spoken of as "inferior" to the Babylonian perhaps only in this respect, that from its commencement it wanted inner unity, since the Medians and Persians did not form a united people, but contended with each other for the supremacy, which is intimated in the expression, Dan 7:5, that the bear "raised itself up on one side:" see under that passage. In the want of inward unity lay the weakness or the inferiority in strength of this kingdom, its inferiority as compared with the Babylonian. This originally divided or separated character of this kingdom appears in the image in the circumstance that it is represented by the breast and the arms. "Medes and Persians," as Hofm. (Weiss. u. Ef. i. S. 279) well remarks, "are the two sides of the breast. The government of the Persian kingdom was not one and united as was that of the Chaldean nation and king, but it was twofold. The Magi belonged to a different race from Cyrus, and the Medes were regarded abroad as the people ruling with and beside the Persians." This two-sidedness is plainly denoted in the two horns of the ram, Daniel 8.
Dan 2:39
Dan 2:39 treats of the third world-kingdom, which by the expression אחרי, "another," is plainly distinguished from the preceding; as to its quality, it is characterized by the predicate "of copper, brazen." In this chapter it is said only of this kingdom that "it shall rule over the whole earth," and thus be superior in point of extent and power to the preceding kingdoms. Cf. Dan 7:6, where it is distinctly mentioned that "power was given unto it." Fuller particulars are communicated regarding the second and third world-kingdoms in Daniel 8 and Dan 10:1.
Dan 2:40-43
The interpretation of the fourth component part of the image, the legs and feet, which represent a fourth world-kingdom, is more extended. That kingdom, corresponding to the legs of iron, shall be hard, firm like iron. Because iron breaks all things in pieces, so shall this kingdom, which is like to iron, break in pieces and destroy all these kingdoms.
Dan 2:40-41
Instead of רביציא, which is formed after the analogy of the Syriac language, the Keri has the usual Chaldee form רביעאה, which shall correspond to the preceding תליתאה, Dan 2:39. See the same Keri Dan 3:25; Dan 7:7, Dan 7:23. דּי כּל־קבל does not mean just as (Ges., v. Leng., Maur., Hitz.), but because, and the passage introduced by this particle contains the ground on which this kingdom is designated as hard like iron. חשׁל, breaks in pieces, in Syriac to forge, i.e., to break by the hammer, cf. חוּשׁלא, bruised grain, and thus separated from the husks. כּל־אלּין is referred by Kran., in conformity with the accents, to the relative clause, "because by its union with the following verbal idea a blending of the image with the thing indicated must first be assumed; also nowhere else, neither here nor in Daniel 7, does the non-natural meaning appear, e.g., that by the fourth kingdom only the first and second kingdoms shall be destroyed; and finally, in the similar expression, Dan 7:7, Dan 7:19, the הדּק stands likewise without an object." But all the three reasons do not prove much. A mixing of the figure with the thing signified does not lie in the passage: "the fourth (kingdom) shall, like crushing iron, crush to pieces all these" (kingdoms). But the "non-natural meaning," that by the fourth kingdom not only the third, but also the second and the first, would be destroyed, is not set aside by our referring כּל־אלּין to the before-named metals, because the metals indeed characterize and represent kingdoms. Finally, the expressions in Dan 7:7, Dan 7:19 are not analogous to those before us. The words in question cannot indeed be so understood as if the fourth kingdom would find the three previous kingdoms existing together, and would dash them one against another; for, according to the text, the first kingdom is destroyed by the second, and the second by the third; but the materials of the first two kingdoms were comprehended in the third. "The elements out of which the Babylonian world-kingdom was constituted, the countries, people, and civilisation comprehended in it, as its external form, would be destroyed by the Medo-Persia kingdom, and carried forward with it, so as to be constituted into a new external form. Such, too, was the relation between the Medo-Persian and the Macedonian world-kingdom, that the latter assumed the elements and component parts not only of the Medo-Persian, but also therewith at the same time of the Babylonian kingdom" (Klief.). In such a way shall the fourth world-kingdom crush "all these" past kingdoms as iron, i.e., will not assume the nations and civilisations comprehended in the earlier world-kingdoms as organized formations, but will destroy and break them to atoms with iron strength. Yet will this world-kingdom not throughout possess and manifest the iron hardness. Only the legs of the image are of iron (Dan 2:41), but the feet and toes which grow out of the legs are partly of clay and partly of iron.
Regarding מנהון, see under Dan 2:33. חסף means clay, a piece of clay, then an earthly vessel, 2Kings 5:20. פּחר in the Targums means potter, also potter's earth, potsherds. The פּחר דּי serves to strengthen the חסף, as in the following the addition of טינא, clay, in order the more to heighten the idea of brittleness. This twofold material denotes that it will be a divided or severed kingdom, not because it separates into several (two to ten) kingdoms, for this is denoted by the duality of the feet and by the number of the toes of the feet, but inwardly divided; for פּלג always in Hebr., and often in Chald., signifies the unnatural or violent division arising from inner disharmony or discord; cf. Gen 10:25; Ps 55:10; Job 38:25; and Levy, chald. Worterb. s. v. Notwithstanding this inner division, there will yet be in it the firmness of iron. נצבּא, firmness, related to יצב, Pa. to make fast, but in Chald. generally plantatio, properly a slip, a plant.
Dan 2:42-43
In Dan 2:42 the same is aid of the toes of the feet, and in Dan 2:43 the comparison to iron and clay is defined as the mixture of these two component parts. As the iron denotes the firmness of the kingdom, so the clay denotes its brittleness. The mixing of iron with clay represents the attempt to bind the two distinct and separate materials into one combined whole as fruitless, and altogether in vain. The mixing of themselves with the seed of men (Dan 2:43), most interpreters refer to the marriage politics of the princes. They who understand by the four kingdoms the monarchy of Alexander and his followers, think it refers to the marriages between the Seleucidae and the Ptolemies, of which indeed there is mention made in Dan 11:6 and Dan 11:17, but not here; while Hofm. thinks it relates to marriages, such as those of the German Kaiser Otto II and the Russian Grand-Duke Wladimir with the daughters of the Kaiser of Eastern Rome. But this interpretation is rightly rejected by Klief., as on all points inconsistent with the text. The subject to מתערבין is not the kings, of whom mention is made neither in Dan 2:43 nor previously. For the two feet as well as the ten toes denote not kings, but parts of the fourth kingdom; and even in Dan 2:44, by מלכיּא, not kings in contradistinction to the kingdoms, but the representatives of the parts of the kingdom denoted by the feet and the toes as existing contemporaneously, are to be understood, from which it cannot rightly be concluded in any way that kings is the subject to מתערבין (shall mingle themselves).
As, in the three preceding kingdoms, gold, silver, and brass represent the material of these kingdoms, i.e., their peoples and their culture, so also in the fourth kingdom iron and clay represent the material of the kingdoms arising out of the division of this kingdom, i.e., the national elements out of which they are constituted, and which will and must mingle together in them. If, then, the "mixing themselves with the seed of men" points to marriages, it is only of the mixing of different tribes brought together by external force in the kingdom by marriages as a means of amalgamating the diversified nationalities. But the expression is not to be limited to this, although התערב, Ezra 9:2, occurs of the mixing of the holy nation with the heathen by marriage. The peculiar expression אנששׁא זרע, the seed of men, is not of the same import as זרע שׁכבת, but is obviously chosen with reference to the following contrast to the divine Ruler, Dan 2:44., so as to place (Kran.) the vain human endeavour of the heathen rulers in contrast with the doings of the God of heaven; as in Jer 31:27 אדם זרע is occasioned by the contrast of בּהמה זרע. The figure of mixing by seed is derived from the sowing of the field with mingled seed, and denotes all the means employed by the rulers to combine the different nationalities, among which the connubium is only spoken of as the most important and successful means.
But this mixing together will succeed just as little as will the effort to bind together into one firm coherent mass iron and clay. The parts mixed together will not cleave to each other. Regarding להון, see under Dan 2:20.
Dan 2:44
The world-kingdom will be broken to pieces by the kingdom which the God of heaven will set up. "In the days of these kings," i.e., of the kings of the world-kingdoms last described; at the time of the kingdoms denoted by the ten toes of the feet of the image into which the fourth world-monarchy extends itself; for the stone (Dan 2:34) rolling against the feet of the image, or rather against the toes of the feet, breaks and destroys it. This kingdom is not founded by the hands of man, but is erected by the God of heaven, and shall for ever remain immoveable, in contrast to the world-kingdoms, the one of which will be annihilated by the other. Its dominion will not be given to another people. מלכוּתהּ, his dominion, i.e., of the kingdom. This word needs not to be changed into מלכוּתהּ, which is less suitable, since the mere status absol. would not be here in place. Among the world-kingdoms the dominion goes from one people to another, from the Babylonians to the Persians, etc. On the contrary, the kingdom of God comprehends always the same people, i.e., the people of Israel, chosen by God to be His own, only not the Israel κατὰ σάρκα, but the Israel of God (Gal 6:16). But the kingdom of God will not merely exist eternally without change of its dominion, along with the world-kingdoms, which are always changing and bringing one another to dissolution, it will also break in pieces and destroy all these kingdoms (תסף, from סוּף, to bring to an end, to make an end to them), but itself shall exist for ever. This is the meaning of the stone setting itself free without the hands of man, and breaking the image in pieces.
Dan 2:45
The מטּוּרא before אתגּזרת, which is wanting in Dan 2:34, and without doubt is here used significantly, is to be observed, as in Dan 2:42 "the toes of the feet," which in Dan 2:33 were also not mentioned. As it is evident that a stone, in order to its rolling without the movement of the human hand, must be set free from a mountain, so in the express mention of the mountain there can be only a reference to Mount Zion, where the God of heaven has founded His kingdom, which shall from thence spread out over the earth and shall destroy all the world-kingdoms. Cf. Ps 50:2; Is 2:3; Mic 4:2.
The first half of the 45th verse (down to ודהבּא) gives the confirmation of that which Daniel in Dan 2:44 said to the king regarding the setting up and the continuance of the kingdom of God, and essentially belongs to this verse. On the other hand, Hitz. (and Kran. follows him) wishes to unite this confirmatory passage with the following: "because thou hast been that the stone, setting itself free from the mountain, breaks in pieces the iron, etc., thus has God permitted thee a glimpse behind the veil that hides the future," - in order that he may conclude from it that the writer, since he notes only the vision of the stone setting itself free as an announcement of the future, betrayed his real standpoint, i.e., the standpoint of the Maccabean Jew, for whom only this last catastrophe was as yet future, while all the rest was already past. This conclusion Kran. has rejected, but with the untenable argument that the expression, "what shall come to pass hereafter," is to be taken in agreement with the words, "what should come to pass," Dan 2:29, which occur at the beginning of the address. Though this may in itself be right, yet it cannot be maintained if the passage Dan 2:45 forms the antecedent to Dan 2:45. In this case דּנה (this), in the phrase "after this" (= hereafter, Dan 2:45), can be referred only to the setting loose of the stone. But the reasons which Hitz. adduces for the uniting together of the passages as adopted by him are without any importance. Why the long combined passage cannot suitably conclude with ורהבּא there is no reason which can be understood; and that it does not round itself is also no proof, but merely a matter of taste, the baselessness of which is evident from Dan 2:10, where an altogether similar long passage, beginning with דּי כּל־קבל (forasmuch as), ends in a similar manner, without formally rounding itself off. The further remark also, that the following new passage could not so unconnectedly and baldly begin with רב אלהּ, is no proof, but a mere assertion, which is set aside as groundless by many passages in Daniel where the connection is wanting; cf. e.g., Dan 4:16, Dan 4:27>. The want of the copula before this passage is to be explained on the same ground on which Daniel uses רב אלהּ (stat. absol., i.e., without the article) instead of אלהא רבּא, Ezra 5:8. For that רב אלהּ means, not "a (undefined) great God," but the great God in heaven, whom Daniel had already (Dan 2:28) announced to the king as the revealer of secrets, is obvious. Kran. has rightly remarked, that רב אלהּ may stand "in elevated discourse without the article, instead of the prosaic אלה רב, Ezra 5:8." The elevated discourse has occasioned also the absence of the copula, which will not be missed if one only takes a pause at the end of the interpretation, after which Daniel then in conclusion further says to the king, "The great God has showed to the king what will be hereafter." דּנה אחרי, after this which is now, does not mean "at some future time" (Hitz.), but after that which is at present, and it embraces the future denoted in the dream, from the time of Nebuchadnezzar till the setting up of the kingdom of God in the time of the Messiah.
Dan 2:45
The word with which Daniel concludes his address, יצּיב, firm, sure, is the dream, and certain its interpretation, is not intended to assure the king of the truth of the dream, because the particulars of the dream had escaped him, and to certify to him the correctness of the interpretation (Kran.), but the importance of the dream should put him in mind to lay the matter to heart, and give honour to God who imparted to him these revelations; but at the same time also the word assures the readers of the book of the certainty of the fulfilment, since it lay far remote, and the visible course of things in the present and in the proximate future gave no indication or only a very faint prospect of the fulfilment. For other such assurances see Dan 8:26; Dan 10:21, Rev_ 19:9; Rev_ 21:5; Rev_ 22:6.
We shall defer a fuller consideration of the fulfilment of this dream or the historical references of the four world-kingdoms, in order to avoid repetition, till we have expounded the vision which Daniel received regarding it in Daniel 7.
John Gill
2:14 Then Daniel answered with counsel and wisdom,.... In a discreet manner, using soft words and gentle language, humbly and modestly inquiring what should be the meaning of all this. The Vulgate Latin version is, "he inquired of the law and decree" (i); what was the reason of the king's orders, which this officer had in commission to execute; with which others agree: or, "he made to return the counsel and decree" (k), as some choose to render it; he stopped the execution of it for the present, by his inquiries and prudent behaviour but neither seem to agree with what follows; the first sense is best:
to Arioch the captain of the king's guards: there was a king of this name, Gen 14:1, this man, according to the Septuagint version, and others that follow it, was the chief of the king's cooks; and Aben Ezra says the word in the Arabic language so signifies: or, as it may be rendered, "the chief of the slaughterers" (l); the executioners of malefactors, so Jarchi; he was the king's chief executioner, with which agrees the business he was now charged with: the Vulgate Latin version calls him the prince of the militia; and others the king's provost marshal:
which was gone forth to slay the wise men of Babylon; who by the king's order went forth from the court into the city, to slay all in Babylon who went under the character of wise men; they were not among those that could not answer the king's demand, since they declared none could do it; and therefore he ordered them all to be slain, as a set of useless men in his kingdom.
(i) "interrogavit de lege et decreto", V. L.; "super consilio", Munster, Calvin; "de eo consilio", Castalio. (k) "Redire fecit consilium et statutum", Pagninus, Montanus; "reverti fecit", Michaelis. (l) "principem carnificum", Montanus, Grotius.
Robert Jamieson, A. R. Fausset and David Brown
2:14 captain of the king's guard--commanding the executioners (Margin; and Gen 37:36, Margin).
2:142:14: Յայնժամ Դանիէլ խօսեցաւ խորհուրդ եւ խրատ ընդ Արիովքայ դահճապետին արքային որ ելեալ կոտորէ՛ր զիմաստունս Բաբելացւոց՝ իշխա՛ն թագաւորին[12053]. [12053] Օրինակ մի. Դանիէլ խորհեցաւ խորհուրդ... որ ելեալ էր կոտորել զիմաստունս թագաւորին Բաբելացւոց։
14 Այն ժամանակ Դանիէլը խոհեմ եւ իմաստուն կերպով խորհրդակցեց արքայի դահճապետի՝ թագաւորի իշխան Արիոքի հետ, որ ելել կոտորում էր բաբելացի իմաստուններին: Դանիէլը հարցրեց նրան եւ ասաց.
14 Այն ատեն Դանիէլ իմաստութեամբ ու խոհեմութեամբ խօսեցաւ թագաւորին դահճապետին Արիովքին հետ, որ Բաբելոնի իմաստունները կոտորելու ելեր էր։
Յայնժամ Դանիէլ խօսեցաւ խորհուրդ եւ խրատ ընդ Արիովքայ դահճապետի արքային որ ելեալ էր կոտորել զիմաստունս [18]Բաբելացւոց, իշխան թագաւորին:

2:14: Յայնժամ Դանիէլ խօսեցաւ խորհուրդ եւ խրատ ընդ Արիովքայ դահճապետին արքային որ ելեալ կոտորէ՛ր զիմաստունս Բաբելացւոց՝ իշխա՛ն թագաւորին[12053].
[12053] Օրինակ մի. Դանիէլ խորհեցաւ խորհուրդ... որ ելեալ էր կոտորել զիմաստունս թագաւորին Բաբելացւոց։
14 Այն ժամանակ Դանիէլը խոհեմ եւ իմաստուն կերպով խորհրդակցեց արքայի դահճապետի՝ թագաւորի իշխան Արիոքի հետ, որ ելել կոտորում էր բաբելացի իմաստուններին: Դանիէլը հարցրեց նրան եւ ասաց.
14 Այն ատեն Դանիէլ իմաստութեամբ ու խոհեմութեամբ խօսեցաւ թագաւորին դահճապետին Արիովքին հետ, որ Բաբելոնի իմաստունները կոտորելու ելեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
2:142:14 Тогда Даниил обратился с советом и мудростью к Ариоху, начальнику царских телохранителей, который вышел убивать мудрецов Вавилонских;
2:15 καὶ και and; even ἐπυνθάνετο πυνθανομαι inquire; ascertain αὐτοῦ αυτος he; him λέγων λεγω tell; declare περὶ περι about; around τίνος τις.1 who?; what? δογματίζεται δογματιζω dogmatize; follow decrees πικρῶς πικρως bitterly παρὰ παρα from; by τοῦ ο the βασιλέως βασιλευς monarch; king τότε τοτε at that τὸ ο the πρόσταγμα προσταγμα signify ὁ ο the Αριώχης αριωχης the Δανιηλ δανιηλ Daniēl; Thanil
2:15 עָנֵ֣ה ʕānˈē ענה answer וְ wᵊ וְ and אָמַ֗ר ʔāmˈar אמר say לְ lᵊ לְ to אַרְיֹוךְ֙ ʔaryôḵ אַרְיֹוךְ Arioch שַׁלִּיטָ֣א šallîṭˈā שַׁלִּיט mighty דִֽי־ ḏˈî- דִּי [relative] מַלְכָּ֔א malkˈā מֶלֶךְ king עַל־ ʕal- עַל upon מָ֥ה mˌā מָה what דָתָ֛א ḏāṯˈā דָּת law מְהַחְצְפָ֖ה mᵊhaḥṣᵊfˌā חצף be bare מִן־ min- מִן from קֳדָ֣ם qᵒḏˈām קֳדָם before מַלְכָּ֑א malkˈā מֶלֶךְ king אֱדַ֣יִן ʔᵉḏˈayin אֱדַיִן then מִלְּתָ֔א millᵊṯˈā מִלָּה word הֹודַ֥ע hôḏˌaʕ ידע know אַרְיֹ֖וךְ ʔaryˌôḵ אַרְיֹוךְ Arioch לְ lᵊ לְ to דָנִיֵּֽאל׃ ḏāniyyˈēl דָּנִיֵּאל Daniel
2:15. et interrogavit eum qui a rege acceperat potestatem quam ob causam tam crudelis sententia a facie esset regis egressa cum ergo rem indicasset Arioch DaniheliAnd he asked him that had received the orders of the king, why so cruel a sentence was gone forth from the face of the king. And when Arioch had told the matter to Daniel,
15. he answered and said to Arioch the king’s captain, Wherefore is the decree so urgent from the king? Then Arioch made the thing known to Daniel.
2:15. And he asked him, who had received the orders of the king, for what reason such a cruel sentence had gone forth from the face of the king. And so, when Arioch had revealed the matter to Daniel,
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:

2:14 Тогда Даниил обратился с советом и мудростью к Ариоху, начальнику царских телохранителей, который вышел убивать мудрецов Вавилонских;
2:15
καὶ και and; even
ἐπυνθάνετο πυνθανομαι inquire; ascertain
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
περὶ περι about; around
τίνος τις.1 who?; what?
δογματίζεται δογματιζω dogmatize; follow decrees
πικρῶς πικρως bitterly
παρὰ παρα from; by
τοῦ ο the
βασιλέως βασιλευς monarch; king
τότε τοτε at that
τὸ ο the
πρόσταγμα προσταγμα signify
ο the
Αριώχης αριωχης the
Δανιηλ δανιηλ Daniēl; Thanil
2:15
עָנֵ֣ה ʕānˈē ענה answer
וְ wᵊ וְ and
אָמַ֗ר ʔāmˈar אמר say
לְ lᵊ לְ to
אַרְיֹוךְ֙ ʔaryôḵ אַרְיֹוךְ Arioch
שַׁלִּיטָ֣א šallîṭˈā שַׁלִּיט mighty
דִֽי־ ḏˈî- דִּי [relative]
מַלְכָּ֔א malkˈā מֶלֶךְ king
עַל־ ʕal- עַל upon
מָ֥ה mˌā מָה what
דָתָ֛א ḏāṯˈā דָּת law
מְהַחְצְפָ֖ה mᵊhaḥṣᵊfˌā חצף be bare
מִן־ min- מִן from
קֳדָ֣ם qᵒḏˈām קֳדָם before
מַלְכָּ֑א malkˈā מֶלֶךְ king
אֱדַ֣יִן ʔᵉḏˈayin אֱדַיִן then
מִלְּתָ֔א millᵊṯˈā מִלָּה word
הֹודַ֥ע hôḏˌaʕ ידע know
אַרְיֹ֖וךְ ʔaryˌôḵ אַרְיֹוךְ Arioch
לְ lᵊ לְ to
דָנִיֵּֽאל׃ ḏāniyyˈēl דָּנִיֵּאל Daniel
2:15. et interrogavit eum qui a rege acceperat potestatem quam ob causam tam crudelis sententia a facie esset regis egressa cum ergo rem indicasset Arioch Daniheli
And he asked him that had received the orders of the king, why so cruel a sentence was gone forth from the face of the king. And when Arioch had told the matter to Daniel,
2:15. And he asked him, who had received the orders of the king, for what reason such a cruel sentence had gone forth from the face of the king. And so, when Arioch had revealed the matter to Daniel,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 Then Daniel answered with counsel and wisdom to Arioch the captain of the king's guard, which was gone forth to slay the wise men of Babylon: 15 He answered and said to Arioch the king's captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. 16 Then Daniel went in, and desired of the king that he would give him time, and that he would show the king the interpretation. 17 Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: 18 That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. 19 Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. 20 Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: 21 And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: 22 He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. 23 I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king's matter.
When the king sent for his wise men to tell them his dream, and the interpretation of it (v. 2), Daniel, it seems, was not summoned to appear among them; the king, though he was highly pleased with him when he examined him, and thought him ten times wiser than the rest of his wise men, yet forgot him when he had most occasion for him; and no wonder, when all was done in a heat, and nothing with a cool and deliberate thought. But Providence so ordered it; that the magicians being nonplussed might be the more taken notice of, and so the more glory might redound to the God of Daniel. But, though Daniel had not the honour to be consulted with the rest of the wise men, contrary to all law and justice, by an undistinguishing sentence, he stands condemned with them, and till he has notice brought him to prepare for execution he knows nothing of the matter. How miserable is the case of those who live under arbitrary government, as this of Nebuchadnezzar's! How happy are we, whose lives are under the protection of the law and methods of justice, and lie not thus at the mercy of a peevish and capricious prince!
We have found already, in Ezekiel, that Daniel was famous both for prudence and prayer; as a prince he had power with God and by man; by prayer he had power with God, by prudence he had power with man, and in both he prevailed. Thus did he find favour and good understanding in the sight of both, and in these verses we have a remarkable instance of both.
I. Daniel by prudence knew how to deal with men, and he prevailed with them. When Arioch, the captain of the guard, that was appointed to slay all the wise men of Babylon, the whole college of them, seized Daniel (for the sword of tyranny, like the sword of war, devours one as well as another), he answered with counsel and wisdom (v. 14); he did not fall into a passion, and reproach the king as unjust and barbarous, much less did he contrive how to make resistance, but mildly asked, Why is the decree so hasty? v. 15. And whereas the rest of the wise men had insisted upon it that it was utterly impossible for him ever to have his demand gratified, which did but make him more outrageous, Daniel undertakes, if he may but have a little time allowed him, to give the king all the satisfaction he desired, v. 16. The king, being now sensible of his error in not sending for Daniel sooner, whose character he began to recollect, was soon prevailed upon to respite the judgment, and make trial of Daniel. Note, The likeliest method to turn away wrath, even the wrath of a king, which is as the messenger of death, is by a soft answer, by that yielding which pacifies great offences; thus, though where the word of a king is there is power, yet even that word may be repelled, and that so as to be repealed; and so some read it here (v. 14): Then Daniel returned, and stayed the counsel and edict, through Arioch, the king's provost-marshal.
II. Daniel knew how by prayer to converse with God, and he found favour with him, both in petition and in thanksgiving, which are the two principal parts of prayer. Observe,
1. His humble petition for this mercy, that God would discover to him what was the king's dream, and the interpretation of it. When he had gained time he did not go to consult with the rest of the wise men whether there was anything in their art, in their books, that might be of use in this matter, but went to his house, there to be alone with God, for from him alone, who is the Father of lights, he expected this great gift. Observe, (1.) He did not only pray for this discovery himself, but he engaged his companions to pray for it too. He made the thing known to those who had been all along his bosom-friends and associates, requesting that they would desire mercy of God concerning this secret, v. 17, 18. Though Daniel was probably their senior, and every way excelled them, yet he engaged them as partners with him in this matter, Vis unita fortior--The union of forces produces greater force. See Esth. iv. 16. Note, Praying friends are valuable friends; it is good to have an intimacy with and an interest in those that have fellowship with God and an interest at the throne of grace; and it well becomes the greatest and best of men to desire the assistance of the prayers of others for them. St. Paul often entreats his friends to pray for him. Thus we must show that we put a value upon our friends, upon prayer, upon their prayers. (2.) He was particular in this prayer, but had an eye to, and a dependence upon, the general mercy of God: That they would desire the mercies of the God of heaven concerning this secret, v. 18. We ought in prayer to look up to God as the God of heaven, a God above us, and who has dominion over us, to whom we owe adoration and allegiance, a God of power, who can do everything. Our savior has taught us to pray to God as our Father in heaven. And, whatever good we pray for, our dependence must be upon the mercies of God for it, and an interest in those mercies we must desire; we can expect nothing by way of recompence for our merits, but all as the gift of God's mercies. They desired mercy concerning this secret. Note, Whatever is the matter of our care must be the matter of our prayer; we must desire mercy of God concerning this thing and the other thing that occasions us trouble and fear. God gives us leave to be humbly free with him, and in prayer to enter into the detail of our wants and burdens. Secret things belong to the Lord our God, and therefore, if there be any mercy we stand in need of that concerns a secret, to him we must apply; and, though we cannot in faith pray for miracles, yet we may in faith pray to him who has all hearts in his hand, and who in his providence does wonders without miracles, for the discovery of that which is out of our view and the obtaining of that which is out of our reach, as far as is for his glory and our good, believing that to him nothing is hidden, nothing is hard. (3.) Their plea with God was the imminent peril they were in; they desired mercy of God in this matter, that so Daniel and his fellows might not perish with the rest of the wise men of Babylon, that the righteous might not be destroyed with the wicked. Note, When the lives of good and useful men are in danger it is time to be earnest with God for mercy for them, as for Peter in prison, Acts xii. 5. (4.) The mercy which Daniel and his fellows prayed for was bestowed. The secret was revealed unto Daniel in a night-vision, v. 19. Some think he dreamed the same dream, when he was asleep, that Nebuchadnezzar had dreamed; it should rather seem that when he was awake, and continuing instant in prayer, and watching in the same, the dream itself, and the interpretation of it, were communicated to him by the ministry of an angel, abundantly to his satisfaction. Note, The effectual fervent prayer of righteous men avails much. There are mysteries and secrets which by prayer we are let into; with that key the cabinets of heaven are unlocked, for Christ has said, Thus knock, and it shall be opened unto you.
2. His grateful thanksgiving for this mercy when he had received it: Then Daniel blessed the God of heaven, v. 19. He did not stay till he had told it to the king, and seen whether he would own it to be his dream or no, but was confident that it was so, and that he had gained his point, and therefore he immediately turned his prayers into praises. As he had prayed in a full assurance that God would do this for him, so he gave thanks in a full assurance that he had done it; and in both he had an eye to God as the God of heaven. His prayer was not recorded, but his thanksgiving is. Observe,
(1.) The honour he gives to God in this thanksgiving, which he studies to do in a great variety and copiousness of expression: Blessed be the name of God for ever and ever. There is that for ever in God which is to be blessed and praised; it is unchangeably and eternally in him. And it is to be blessed for ever and ever; as the matter of praise is God's eternal perfection, so the work of praise shall be everlastingly in the doing. [1.] He gives to God the glory of what he is in himself: Wisdom and might are his, wisdom and courage (so some); whatever is fit to be done he will do; whatever he will do he can do, he dares do, and he will be sure to do it in the best manner, for he has infinite wisdom to design and contrive and infinite power to execute and accomplish. With him are strength and wisdom, which in men are often parted. [2.] He gives him the glory of what he is to the world of mankind. He has a universal influence and agency upon all the children of men, and all their actions and affairs. Are the times changed? Is the posture of affairs altered? Does every thing lie open to mutability? It is God that changes the times and the seasons, and the face of them. No change comes to pass by chance, but according to the will and counsel of God. Are those that were kings removed and deposed? Do they abdicate? Are they laid aside? It is God that removes kings. Are the poor raised out of the dust, to be set among princes? It is God that sets up kings; and the making and unmaking of kings is a flower of his crown who is the fountain of all power, King of kings and Lord of lords. Are there men that excel others in wisdom, philosophers and statesmen, that think above the common rate, contemplative penetrating men? It is God that gives wisdom to the wise, whether they be so wise as to acknowledge it or no; they have it not of themselves, but it is he that gives knowledge to those that know understanding, which is a good reason why we should not be proud of our knowledge, and why we should serve and honour God with it and make it our business to know him. [3.] He gives him the glory of this particular discovery. He praises him, First, For that he could make such a discovery (v. 22): He reveals the deep and secret things which are hidden from the eyes of all living. It was he that revealed to man what is true wisdom when none else could (Job xxvii. 27, 28); it is he that reveals things to come to his servants and prophets. He does himself perfectly discern and distinguish that which is most closely and most industriously concealed, for he will bring into judgment every secret thing; the truth will be evident in the great day. He knows what is in the darkness, and what is done in the darkness, for that hides not from him, Ps. cxxxix. 11, 12. The light dwells with him, and he dwells in the light (1 Tim. vi. 16), and yet, as to us, he makes darkness his pavilion. Some understand it of the light of prophecy and divine revelation, which dwells with God and is derived from him; for he is the Father of lights, of all lights; they are all at home in him. Secondly, For that he had made this discovery to him. Here he has an eye to God as the God of his fathers; for, though the Jews were now captives in Babylon, yet they were beloved for their father's sake. He praises God, who is the fountain of wisdom and might, for the wisdom and might he had given him, wisdom to know this great secret and might to bear the discovery. Note, What wisdom and might we have we must acknowledge to be God's gift. Thou hast made this known to me, v. 23. What was hidden from the celebrated Chaldeans, who made the interpreting of dreams their profession, is revealed to Daniel, a captive-Jew, a babe, much their junior. God would hereby put honour upon the Spirit of prophecy just when he was putting contempt upon the spirit of divination. Was Daniel thus thankful to God for making known that to him which was the saving of the lives of him and his fellows? Much more reason have we to be thankful to him for making known to us the great salvation of the soul, to us and not to the world, to us and not to the wise and prudent.
(2.) The respect he puts upon his companions in this thanksgiving. Though it was by his prayers principally that this discovery was obtained, and to him that it was made, yet he owns their partnership with him, both in praying for it (it is what we desired of thee) and in enjoying it--Thou hast made known unto us the king's matter. Either they were present with Daniel when the discovery was made to him, or as soon as he knew it he told it them (heureka, heureka--I have found it, I have found it), that those who had assisted him with their prayers might assist him in their praises; his joining them with him is an instance of his humility and modesty, which well become those that are taken into communion with God. Thus St. Paul sometimes joins Sylvanus, Timotheus, or some other minister, with himself in the inscriptions to many of his epistles. Note, What honour God puts upon us we should be willing that our brethren may share with us in.
Albert Barnes: Notes on the Bible - 1834
2:15: He answered and said to Arioch the king's captain - The word "captain" - a different word from what occurs in Dan 2:14, שׁליטא shallı̂ yṭ a' - denotes one who has rule or dominion; one who is powerful or mighty; and it would be applied only to one who sustained a post of honor and responsibility. See the use of the word שׁלט shā laṭ, as meaning "to rule," in Neh 5:15; Ecc 2:19; Ecc 6:2; Ecc 8:9; Est 9:1; Psa 119:133. The word here used is the same which occurs in Dan 2:10, where it is rendered "ruler." It doubtless denotes here an officer of rank, and designates one of more honorable employment than would be denoted by the word "executioner." It should be said on these verses Dan 2:14-15, however, that the office of executioner in the East was by no means regarded as a dishonorable office. It was entrusted to those high in rank, and even nobles considered it an honor, and often boasted of it as such, that among their ancestors there were those who had in this way been entrusted with executing the commands of their sovereign. Hanway and AbdulKerim both say that this office conferred honor and rank. Tournefort says, that in Georgia "the executioners are very rich, and men of standing undertake this employment; far different from what occurs in other parts of the world, in that country this gives to a family a title of honor. They boast that among their ancestors there were many who were executioners; and this they base on the sentiment, that nothing is more desirable than justice, and that nothing can be more honorable than to be engaged in administering the laws." See Rosenmuller, Morgenland, 1079.
Why is the decree so hasty from the king? - Implying that all the effort had not been made which it was possible to make to solve the mystery. The idea is, that a decree of such a nature, involving so many in ruin, ought not to have proceeded from the king without having taken all possible precautions, and having made all possible efforts to find those who might be able to disclose what the king desired. It was to Daniel a just matter of surprise that, after the favor and honor with which he had been received at court Dan 1:19-20, and the confidence which had been reposed in him, a command like this should have been issued. so comprehensive as to embrace him and his friends, when they had done nothing to deserve the displeasure of the king.
Then Arioch made the thing known to Daniel - The statement respecting the dream; the trouble of the king; the consultation of the magicians; their inability to explain the dream, and the positive command to put all the pretenders to wisdom to death. It is clear that Daniel had not before been informed of these things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: made: Dan 2:9
John Gill
2:15 And he answered and said to Arioch the king's captain,.... Or governor (m); over the persons before mentioned; either the king's guard or militia, or cooks or executioners: before, the manner in which Daniel answered is observed; here, the matter of it, as follows:
why is the decree so hasty from the King? or, "why this rash", hasty, or cruel (as the Vulgate Latin version) decree from the king? for so it was: what is the cause and reason of it?
then Arioch made the thing known to Daniel; who before was ignorant of it; he was not with the wise men before the king; either they did not care he should go with them, and therefore called him not; or he did not choose to go himself, being under no temptation by the rewards offered, and especially having no summons from the king himself: this being his case, Arioch informs him of the whole affair; how that the king had dreamed a dream, and forgot it; and had sent for the wise men to tell him both it and the interpretation; but they not being able to do it, and declaring also that it was impossible to be done, the king had given orders to slay all of that character.
(m) "dominatori", Junius &, Tremellius, Piscator, Broughtonus,
Robert Jamieson, A. R. Fausset and David Brown
2:15 Why is the decree so hasty--Why were not all of us consulted before the decree for the execution of all was issued?
the thing--the agitation of the king as to his dream, and his abortive consultation of the Chaldeans. It is plain from this that Daniel was till now ignorant of the whole matter.
2:152:15: եհա՛րց զնա եւ ասէ. Վասն է՞ր ել հրամանդ այդ խիստ յերեսաց արքայի։ Եւ յայտնեաց զբանն Արիովք Դանիելի։
15 «Ինչո՞ւ արքայի կողմից արձակուեց այդ խիստ հրամանը»: Եւ Արիոքը այդ բանը յայտնեց Դանիէլին:
15 Թագաւորին իշխանին Արիովքին ըսաւ. «Ինչո՞ւ համար այս դաժան հրամանը թագաւորէն տրուեցաւ»։ Այն ատեն Արիովք խնդիրը Դանիէլին յայտնեց։
եհարց զնա եւ ասէ``. Վասն է՞ր ել հրամանդ այդ [19]խիստ յերեսաց արքայի: Եւ յայտնեաց զբանն Արիովք Դանիելի:

2:15: եհա՛րց զնա եւ ասէ. Վասն է՞ր ել հրամանդ այդ խիստ յերեսաց արքայի։ Եւ յայտնեաց զբանն Արիովք Դանիելի։
15 «Ինչո՞ւ արքայի կողմից արձակուեց այդ խիստ հրամանը»: Եւ Արիոքը այդ բանը յայտնեց Դանիէլին:
15 Թագաւորին իշխանին Արիովքին ըսաւ. «Ինչո՞ւ համար այս դաժան հրամանը թագաւորէն տրուեցաւ»։ Այն ատեն Արիովք խնդիրը Դանիէլին յայտնեց։
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2:152:15 и спросил Ариоха, сильного при царе: > Тогда Ариох рассказал все дело Даниилу.
2:16 ὁ ο the δὲ δε though; while Δανιηλ δανιηλ Daniēl; Thanil εἰσῆλθε εισερχομαι enter; go in ταχέως ταχεως quickly πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even ἠξίωσεν αξιοω deem worthy; consider worthwhile ἵνα ινα so; that δοθῇ διδωμι give; deposit αὐτῷ αυτος he; him χρόνος χρονος time; while παρὰ παρα from; by τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even δηλώσῃ δηλοω make clear πάντα πας all; every ἐπὶ επι in; on τοῦ ο the βασιλέως βασιλευς monarch; king
2:16 וְ wᵊ וְ and דָ֣נִיֵּ֔אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel עַ֖ל ʕˌal עלל enter וּ û וְ and בְעָ֣ה vᵊʕˈā בעה seek מִן־ min- מִן from מַלְכָּ֑א malkˈā מֶלֶךְ king דִּ֚י ˈdî דִּי [relative] זְמָ֣ן zᵊmˈān זְמָן time יִנְתֵּן־ yintēn- נתן give לֵ֔הּ lˈēh לְ to וּ û וְ and פִשְׁרָ֖א fišrˌā פְּשַׁר interpretation לְ lᵊ לְ to הַֽחֲוָיָ֥ה hˈaḥᵃwāyˌā חוה know לְ lᵊ לְ to מַלְכָּֽא׃ פ malkˈā . f מֶלֶךְ king
2:16. Danihel ingressus rogavit regem ut tempus daret sibi ad solutionem indicandam regiDaniel went in, and desired of the king, that he would give him time to resolve the question, and declare it to the king.
16. And Daniel went in, and desired of the king that he would appoint him a time, and he would shew the king the interpretation.
2:16. Daniel went in and asked of the king that he would grant him time to reveal the solution to the king.
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:

2:15 и спросил Ариоха, сильного при царе: <<почему такое грозное повеление от царя?>> Тогда Ариох рассказал все дело Даниилу.
2:16
ο the
δὲ δε though; while
Δανιηλ δανιηλ Daniēl; Thanil
εἰσῆλθε εισερχομαι enter; go in
ταχέως ταχεως quickly
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
καὶ και and; even
ἠξίωσεν αξιοω deem worthy; consider worthwhile
ἵνα ινα so; that
δοθῇ διδωμι give; deposit
αὐτῷ αυτος he; him
χρόνος χρονος time; while
παρὰ παρα from; by
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
δηλώσῃ δηλοω make clear
πάντα πας all; every
ἐπὶ επι in; on
τοῦ ο the
βασιλέως βασιλευς monarch; king
2:16
וְ wᵊ וְ and
דָ֣נִיֵּ֔אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel
עַ֖ל ʕˌal עלל enter
וּ û וְ and
בְעָ֣ה vᵊʕˈā בעה seek
מִן־ min- מִן from
מַלְכָּ֑א malkˈā מֶלֶךְ king
דִּ֚י ˈdî דִּי [relative]
זְמָ֣ן zᵊmˈān זְמָן time
יִנְתֵּן־ yintēn- נתן give
לֵ֔הּ lˈēh לְ to
וּ û וְ and
פִשְׁרָ֖א fišrˌā פְּשַׁר interpretation
לְ lᵊ לְ to
הַֽחֲוָיָ֥ה hˈaḥᵃwāyˌā חוה know
לְ lᵊ לְ to
מַלְכָּֽא׃ פ malkˈā . f מֶלֶךְ king
2:16. Danihel ingressus rogavit regem ut tempus daret sibi ad solutionem indicandam regi
Daniel went in, and desired of the king, that he would give him time to resolve the question, and declare it to the king.
2:16. Daniel went in and asked of the king that he would grant him time to reveal the solution to the king.
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Adam Clarke: Commentary on the Bible - 1831
2:16: That he would give him time - That is, that he might seek unto God for a revelation of the thing. The Chaldeans dared not even to promise this; they would only pledge themselves for the interpretation, provided the king would furnish the dream. Daniel engages both to find the lost dream, and to give the proper interpretation.
Albert Barnes: Notes on the Bible - 1834
2:16: Then Daniel went in ... - Either by himself, or through the medium of some friend. Perhaps all that is meant is not that he actually went into the presence of the monarch, but that he went into the palace, and through the interposition of some high officer of court who had access to the sovereign, desired of him that he would give him time, and that he would make it known. It would rather appear, from Dan 2:24-25, that the first direct audience which he had with the king was after the thing was made known to him in a night vision, and it would scarcely accord with established Oriental usages that he should go immediately and unceremoniously into the royal presence. A petition, presented through some one who had access to the king, would meet all the circumstances of the case.
That he would give him time - He did not specify "why" he desired time, though the reason why he did it is plain enough. He wished to lay the matter before God, and to engage his friends in earnest prayer that the dream and the interpretation might be made known to him. This request was granted to him. It may seem remarkable, as no time was allowed to the Chaldeans that they might make inquiry Dan 2:8, that such a favor should have been granted to Daniel, especially after the execution of the sentence had been commenced; but we are to remember
(1) that the king would recollect the favor which he had already shown Daniel on good grounds, and the fact that he regarded him as endowed with great wisdom, Dan 1:19-20.
(2) Daniel did not ask, as the Chaldeans did, that the king should tell the dream before he undertook to explain it, but he proposed evidently to unfold the whole matter.
(3) It could not but occur to the king that Daniel had not yet been consulted, and that it was but reasonable that he should have a fair trial now, since it appeared that he was involved in the general sentence.
(4) The anxiety of the king to understand the dream was so great that he was willing to grasp at "any" hope in order that his perplexities might be relieved; and
(5) It is not improper to suppose that there may have been a Divine influence on the mind of this monarch, making' him willing to do so simple an act of justice as this, in order that it might be seen and acknowledged that the hand of God was in the whole matter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: and desired: Dan 2:9-11, Dan 1:18, Dan 1:19
John Gill
2:16 Then Daniel went in,.... Or "went up" (n); to the king's palace, which might be built on an eminence; or into his chamber, where he probably was; or in some upper room, very likely introduced by Arioch; and which was a bold and daring action in them both: in Arioch, to cease from doing his orders, and entering into the king's presence before he had; and in Daniel, to appear before him, having the name of a wise man, when the king was in such a fury; all which was owing to the providence of God, that wrought upon the heart of Arioch, to listen to what Daniel said, and inspired them both with courage to go in to the king:
and desired of the king that he would give him time; not two or three days, but only that night, till morning, as Saadiah observes; and this with a view not to read books, or study any art; or, by reasoning with himself, or conversation with others, to get knowledge; but to pray to God:
and that he would show the king the interpretation; that is, of his dream, and the dream itself; being persuaded in his own mind that God would hear his prayers, and make it known to him. The king granted him his request, though he upbraided the wise men of their design to gain time; but perhaps, upon the sight of Daniel, he remembered him again, and how superior in wisdom he was to all his magicians and wise men; and besides, Daniel gave him hope, yea, assurance, of showing his dream, and the interpretation of it, which his mind was very eager after; but chiefly this subsiding of his wrath, and his indulging Daniel in his request, were owing to the overruling providence of God.
(n) "ascendit", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
2:16 Daniel went in--perhaps not in person, but by the mediation of some courtier who had access to the king. His first direct interview seems to have been Dan 2:25 [BARNES].
time--The king granted "time" to Daniel, though he would not do so to the Chaldeans because they betrayed their lying purpose by requiring him to tell the dream, which Daniel did not. Providence doubtless influenced his mind, already favorable (Dan 1:19-20), to show special favor to Daniel.
2:162:16: Եւ ասէ Դանիէլ. Մուտ եւ աղաչեա՛ զարքայն, զի տացէ նմա ժամ. եւ զմեկնութիւն նորա պատմեսցէ թագաւորին[12054]։ [12054] Ոմանք. Եւ Դանիէլ եմուտ եւ աղաչեաց զարքայն, զի տացէ։
16 Դանիէլը մտաւ արքայի մօտ եւ խնդրեց արքային, որ նրան ժամանակ տայ, եւ ինքը դրա մեկնութիւնը կը յայտնի թագաւորին:
16 Դանիէլ մտաւ ու թագաւորէն խնդրեց, որ իրեն ժամանակ տայ, որպէս զի մեկնութիւնը թագաւորին իմացնէ։
Եւ Դանիէլ եմուտ եւ աղաչեաց զարքայն, զի տացէ նմա ժամ, եւ զմեկնութիւն նորա պատմեսցէ թագաւորին:

2:16: Եւ ասէ Դանիէլ. Մուտ եւ աղաչեա՛ զարքայն, զի տացէ նմա ժամ. եւ զմեկնութիւն նորա պատմեսցէ թագաւորին[12054]։
[12054] Ոմանք. Եւ Դանիէլ եմուտ եւ աղաչեաց զարքայն, զի տացէ։
16 Դանիէլը մտաւ արքայի մօտ եւ խնդրեց արքային, որ նրան ժամանակ տայ, եւ ինքը դրա մեկնութիւնը կը յայտնի թագաւորին:
16 Դանիէլ մտաւ ու թագաւորէն խնդրեց, որ իրեն ժամանակ տայ, որպէս զի մեկնութիւնը թագաւորին իմացնէ։
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2:162:16 И Даниил вошел, и упросил царя дать ему время, и он представит царю толкование {сна}.
2:17 τότε τοτε at that ἀπελθὼν απερχομαι go off; go away Δανιηλ δανιηλ Daniēl; Thanil εἰς εις into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him τῷ ο the Ανανια ανανιας Ananias καὶ και and; even Μισαηλ μισαηλ and; even Αζαρια αζαριας the συνεταίροις συνεταιρος give an example; indicate πάντα πας all; every
2:17 אֱדַ֥יִן ʔᵉḏˌayin אֱדַיִן then דָּֽנִיֵּ֖אל dˈāniyyˌēl דָּנִיֵּאל Daniel לְ lᵊ לְ to בַיְתֵ֣הּ vayᵊṯˈēh בַּיִת house אֲזַ֑ל ʔᵃzˈal אזל go וְ֠ wᵊ וְ and לַ la לְ to חֲנַנְיָה ḥᵃnanyˌā חֲנַנְיָה Hananiah מִֽישָׁאֵ֧ל mˈîšāʔˈēl מִישָׁאֵל Mishael וַ wa וְ and עֲזַרְיָ֛ה ʕᵃzaryˈā עֲזַרְיָה Azariah חַבְרֹ֖והִי ḥavrˌôhî חֲבַר colleague מִלְּתָ֥א millᵊṯˌā מִלָּה word הֹודַֽע׃ hôḏˈaʕ ידע know
2:17. et ingressus est domum suam Ananiaeque Misaheli et Azariae sociis suis indicavit negotiumAnd he went into his house, and told the matter to Ananias, and Misael, and Azarias, his companions:
17. Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions:
2:17. And he went into his house and explained the task to Hananiah, and Mishael, and Azariah, his companions,
Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation:

2:16 И Даниил вошел, и упросил царя дать ему время, и он представит царю толкование {сна}.
2:17
τότε τοτε at that
ἀπελθὼν απερχομαι go off; go away
Δανιηλ δανιηλ Daniēl; Thanil
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
τῷ ο the
Ανανια ανανιας Ananias
καὶ και and; even
Μισαηλ μισαηλ and; even
Αζαρια αζαριας the
συνεταίροις συνεταιρος give an example; indicate
πάντα πας all; every
2:17
אֱדַ֥יִן ʔᵉḏˌayin אֱדַיִן then
דָּֽנִיֵּ֖אל dˈāniyyˌēl דָּנִיֵּאל Daniel
לְ lᵊ לְ to
בַיְתֵ֣הּ vayᵊṯˈēh בַּיִת house
אֲזַ֑ל ʔᵃzˈal אזל go
וְ֠ wᵊ וְ and
לַ la לְ to
חֲנַנְיָה ḥᵃnanyˌā חֲנַנְיָה Hananiah
מִֽישָׁאֵ֧ל mˈîšāʔˈēl מִישָׁאֵל Mishael
וַ wa וְ and
עֲזַרְיָ֛ה ʕᵃzaryˈā עֲזַרְיָה Azariah
חַבְרֹ֖והִי ḥavrˌôhî חֲבַר colleague
מִלְּתָ֥א millᵊṯˌā מִלָּה word
הֹודַֽע׃ hôḏˈaʕ ידע know
2:17. et ingressus est domum suam Ananiaeque Misaheli et Azariae sociis suis indicavit negotium
And he went into his house, and told the matter to Ananias, and Misael, and Azarias, his companions:
2:17. And he went into his house and explained the task to Hananiah, and Mishael, and Azariah, his companions,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. Основная мысль молитвы: прославление силы и мудрости Божией, проявившихся на открытом Даниилу сновидении.
Albert Barnes: Notes on the Bible - 1834
2:17: Then Daniel went to his house - It is quite evident that he had obtained the object of his request, though this is not expressly mentioned. The king was undoubtedly, for the reasons above stated, willing that he should have a fair opportunity to try his skill in disclosing the mysterious secret.
And made the thing known to Hananiah ... - Made the whole matter known - the perplexity respecting the dream; the failure of the Chaldeans to interpret it; the decree; and his own petition to the king. They had a common interest in knowing it, as their lives were all endangered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: Hananiah: Dan 1:7, Dan 1:11, Dan 3:12
John Gill
2:17 Then Daniel went to his house,.... Which Sanctius thinks was in the king's palace; very probably it might be near it, somewhere in the city of Babylon; for that it should be twenty miles from that city, as Benjamin of Tudela relates (o), is not likely; since Arioch's orders reached to none but the wise men of Babylon, and where he sought for and found Daniel; hither he went, to be alone, and to seek the Lord in secret:
and made the thing known to Hananiah, Mishael, and Azariah, his companions; who either dwelt in the same house with him, or not far off; whom he sent for and acquainted with all that had passed, both between the king and the wise men, and the consequence of that; and between him and the king, and what promise he had made, relying on his God and theirs.
(o) Itinerarium, p. 76.
Robert Jamieson, A. R. Fausset and David Brown
2:17 Here appears the reason why Daniel sought "time" (Dan 2:16), namely he wished to engage his friends to join him in prayer to God to reveal the dream to him.
2:172:17: Եւ եմուտ Դանիէլ ՚ի տուն իւր. եւ Անանիայ եւ Ազարիայ եւ Միսայելի բարեկամաց իւրոց՝ եցո՛յց զբանն[12055]։ [12055] Ոմանք. Բարեկամաց իւրոց յայտնեաց զբանն։
17 Դանիէլը մտաւ իր տունը եւ բանը յայտնեց իր ընկերներին՝ Անանիային, Ազարիային եւ Միսայէլին:
17 Դանիէլ իր տունը գնաց եւ այս բանը իր ընկերներուն՝ Անանիային, Միսայէլին ու Ազարիային յայտնեց։
Եւ եմուտ Դանիէլ ի տուն իւր, եւ Անանեայ եւ Ազարեայ եւ Միսայելի բարեկամաց իւրոց եցոյց զբանն:

2:17: Եւ եմուտ Դանիէլ ՚ի տուն իւր. եւ Անանիայ եւ Ազարիայ եւ Միսայելի բարեկամաց իւրոց՝ եցո՛յց զբանն[12055]։
[12055] Ոմանք. Բարեկամաց իւրոց յայտնեաց զբանն։
17 Դանիէլը մտաւ իր տունը եւ բանը յայտնեց իր ընկերներին՝ Անանիային, Ազարիային եւ Միսայէլին:
17 Դանիէլ իր տունը գնաց եւ այս բանը իր ընկերներուն՝ Անանիային, Միսայէլին ու Ազարիային յայտնեց։
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2:172:17 Даниил пришел в дом свой, и рассказал дело Анании, Мисаилу и Азарии, товарищам своим,
2:18 καὶ και and; even παρήγγειλε παραγγελλω charge νηστείαν νηστεια fast καὶ και and; even δέησιν δεησις petition καὶ και and; even τιμωρίαν τιμωρια castigation; vengeance ζητῆσαι ζητεω seek; desire παρὰ παρα from; by τοῦ ο the κυρίου κυριος lord; master τοῦ ο the ὑψίστου υψιστος highest; most high περὶ περι about; around τοῦ ο the μυστηρίου μυστηριον mystery τούτου ουτος this; he ὅπως οπως that way; how μὴ μη not ἐκδοθῶσι εκδιδωμι give out Δανιηλ δανιηλ Daniēl; Thanil καὶ και and; even οἱ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him εἰς εις into; for ἀπώλειαν απωλεια destruction; waste ἅμα αμα at once; together τοῖς ο the σοφισταῖς σοφιστης Babylōn; Vavilon
2:18 וְ wᵊ וְ and רַחֲמִ֗ין raḥᵃmˈîn רַחֲמִין mercy לְ lᵊ לְ to מִבְעֵא֙ mivʕˌē בעה seek מִן־ min- מִן from קֳדָם֙ qᵒḏˌām קֳדָם before אֱלָ֣הּ ʔᵉlˈāh אֱלָהּ god שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven עַל־ ʕal- עַל upon רָזָ֖ה rāzˌā רָז secret דְּנָ֑ה dᵊnˈā דְּנָה this דִּ֣י dˈî דִּי [relative] לָ֤א lˈā לָא not יְהֹֽבְדוּן֙ yᵊhˈōvᵊḏûn אבד perish דָּנִיֵּ֣אל dāniyyˈēl דָּנִיֵּאל Daniel וְ wᵊ וְ and חַבְרֹ֔והִי ḥavrˈôhî חֲבַר colleague עִם־ ʕim- עִם with שְׁאָ֖ר šᵊʔˌār שְׁאָר rest חַכִּימֵ֥י ḥakkîmˌê חַכִּים wise בָבֶֽל׃ vāvˈel בָּבֶל Babylon
2:18. ut quaererent misericordiam a facie Dei caeli super sacramento isto et non perirent Danihel et socii eius cum ceteris sapientibus BabylonisTo the end that they should ask mercy at the face of the God of heaven, concerning this secret, and that Daniel and his companions might not perish with the rest of the wise men of Babylon.
18. that they would desire mercies of the God of heaven concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon.
2:18. so that they would seek mercy before the face of the God of heaven, about this mystery, and so that Daniel and his companions might not perish with the other wise men of Babylon.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions:

2:17 Даниил пришел в дом свой, и рассказал дело Анании, Мисаилу и Азарии, товарищам своим,
2:18
καὶ και and; even
παρήγγειλε παραγγελλω charge
νηστείαν νηστεια fast
καὶ και and; even
δέησιν δεησις petition
καὶ και and; even
τιμωρίαν τιμωρια castigation; vengeance
ζητῆσαι ζητεω seek; desire
παρὰ παρα from; by
τοῦ ο the
κυρίου κυριος lord; master
τοῦ ο the
ὑψίστου υψιστος highest; most high
περὶ περι about; around
τοῦ ο the
μυστηρίου μυστηριον mystery
τούτου ουτος this; he
ὅπως οπως that way; how
μὴ μη not
ἐκδοθῶσι εκδιδωμι give out
Δανιηλ δανιηλ Daniēl; Thanil
καὶ και and; even
οἱ ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
εἰς εις into; for
ἀπώλειαν απωλεια destruction; waste
ἅμα αμα at once; together
τοῖς ο the
σοφισταῖς σοφιστης Babylōn; Vavilon
2:18
וְ wᵊ וְ and
רַחֲמִ֗ין raḥᵃmˈîn רַחֲמִין mercy
לְ lᵊ לְ to
מִבְעֵא֙ mivʕˌē בעה seek
מִן־ min- מִן from
קֳדָם֙ qᵒḏˌām קֳדָם before
אֱלָ֣הּ ʔᵉlˈāh אֱלָהּ god
שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven
עַל־ ʕal- עַל upon
רָזָ֖ה rāzˌā רָז secret
דְּנָ֑ה dᵊnˈā דְּנָה this
דִּ֣י dˈî דִּי [relative]
לָ֤א lˈā לָא not
יְהֹֽבְדוּן֙ yᵊhˈōvᵊḏûn אבד perish
דָּנִיֵּ֣אל dāniyyˈēl דָּנִיֵּאל Daniel
וְ wᵊ וְ and
חַבְרֹ֔והִי ḥavrˈôhî חֲבַר colleague
עִם־ ʕim- עִם with
שְׁאָ֖ר šᵊʔˌār שְׁאָר rest
חַכִּימֵ֥י ḥakkîmˌê חַכִּים wise
בָבֶֽל׃ vāvˈel בָּבֶל Babylon
2:18. ut quaererent misericordiam a facie Dei caeli super sacramento isto et non perirent Danihel et socii eius cum ceteris sapientibus Babylonis
To the end that they should ask mercy at the face of the God of heaven, concerning this secret, and that Daniel and his companions might not perish with the rest of the wise men of Babylon.
2:18. so that they would seek mercy before the face of the God of heaven, about this mystery, and so that Daniel and his companions might not perish with the other wise men of Babylon.
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Adam Clarke: Commentary on the Bible - 1831
2:18: That they would desire mercies - For this Daniel had requested a little time; and doubtless both he and his three companions prayed incessantly till God gave the wished for revelation; but whether it was given that same sight, we do not know.
Albert Barnes: Notes on the Bible - 1834
2:18: That they would desire mercies of the God of heaven concerning this secret - That they would implore of God that he would show his mercy to them in Rev_ealing this secret, that their lives might be spared. In the margin, as in the Chaldee, this is "from before the God of heaven." All depended now on God. It was clear that human skill was exhausted, and that no reliance could be placed on any ability which man possessed. The art of the Chaldeans had failed, and Daniel, as well by this failure as by the promptings of his own feelings, must now have perceived that the only hope was in God, and that his favor in the case was to be obtained only by prayer. As his three friends were equally interested in the issue, and as it was an early principle of religion, and one found in all dispensations (compare Mat 18:19), that "united" prayer has special power with God, it was natural and proper to call on his friends to join with him in asking this favor from Him who alone could grant it. It was the natural and the last resource of piety, furnishing an example of what all may do, and should do, in times of perplexity and danger.
That Daniel and his fellows should not perish - Margin, "or, they should not destroy Daniel." The leading in the margin is most in accordance with the Chaldee, though the sense is substantially the same. The word "fellows" is the same which is before rendered "companions."
With the rest of the wise men of Babylon - It seems to have been certain that the decree would be executed on the Chaldeans, soothsayers, etc. And, indeed, there was no reason "why" the decree should not be executed. They had confessed their inability to comply with the king's command, and whatever Daniel could now do could not be construed in their favor as furnishing any reason why the decree should not be executed on them. It was presumed, therefore, that the law, severe as it seemed to be, would be carried into effect on them, and we may suppose that this was probably done. The only hope of their escaping from the common lot was in the belief that the God whom they served would now interpose in their behalf.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: they would: Dan 3:17; Sa1 17:37; Est 4:15-17; Psa 50:15, Psa 91:15; Pro 3:5, Pro 3:6; Isa 37:4; Jer 33:3; Mat 18:12, Mat 18:19; Act 4:24-31, Act 12:4; Rom 15:30; Ti2 4:17, Ti2 4:18
of the God of heaven: Chal. from before God. Daniel and his fellows should not perish. or, they should not destroy Daniel, etc. Gen 18:28; Mal 3:18; Pe2 2:9
John Gill
2:18 That they would desire mercies of the God of heaven concerning this secret,.... His view in sending for them, and informing them of this whole affair, was to engage them in prayer to God with him; even to that God that made the heaven, and dwells there, and is above all, and sees and knows what is done in earth, and rules both in heaven and in earth according to his will; to entreat his mercy, whose mercies are manifold, and not plead any merits of their own; and that he would, in compassion to them, and the lives of others that were in danger, make known this secret of the king's dream, and the interpretation of it; which could never be found out by the sagacity of men, or by any art they are masters of: this Daniel requested of them, as knowing that it was their duty and interest, as well as his, to unite in prayer unto God on this account, and that the joint and fervent prayer of righteous men avails much with him:
that Daniel and his fellows should not perish with the rest of the wise men of Babylon; which they were in danger of: this was the mercy they were to implore, being in distress, and this the interest they had in this affair; a strong argument to induce them to it.
Robert Jamieson, A. R. Fausset and David Brown
2:18 An illustration of the power of united prayer (Mt 18:19). The same instrumentality rescued Peter from his peril (Acts 12:5-12).
2:182:18: Եւ խնդրէին գթութիւն յԱստուծոյ երկնից, զի մի՛ կորիցէ Դանիէլ՝ եւ բարեկամք իւր ընդ այլ իմաստունս Բաբելացւոց[12056]։ [12056] Ոմանք. Եւ խնդրեցին յԱստուծոյ երկնից գթութիւն։
18 Նրանք գթութիւն էին խնդրում երկնքի Աստծուց, որպէսզի նա Դանիէլին ու իր ընկերներին կորստի չմատնի բաբելացի այլ իմաստունների հետ:
18 Որպէս զի այս գաղտնիքին համար երկնքի Աստուծոյ գիտութիւնը խնդրեն, որպէս զի Դանիէլն ու անոր ընկերները Բաբելոնի միւս իմաստուններուն հետ չկոտորուին։
Եւ խնդրէին գթութիւն յԱստուծոյ երկնից[20], զի մի՛ կորիցէ Դանիէլ եւ բարեկամք իւր ընդ այլ իմաստունս Բաբելացւոց:

2:18: Եւ խնդրէին գթութիւն յԱստուծոյ երկնից, զի մի՛ կորիցէ Դանիէլ՝ եւ բարեկամք իւր ընդ այլ իմաստունս Բաբելացւոց[12056]։
[12056] Ոմանք. Եւ խնդրեցին յԱստուծոյ երկնից գթութիւն։
18 Նրանք գթութիւն էին խնդրում երկնքի Աստծուց, որպէսզի նա Դանիէլին ու իր ընկերներին կորստի չմատնի բաբելացի այլ իմաստունների հետ:
18 Որպէս զի այս գաղտնիքին համար երկնքի Աստուծոյ գիտութիւնը խնդրեն, որպէս զի Դանիէլն ու անոր ընկերները Բաբելոնի միւս իմաստուններուն հետ չկոտորուին։
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2:182:18 чтобы они просили милости у Бога небесного об этой тайне, дабы Даниил и товарищи его не погибли с прочими мудрецами Вавилонскими.
2:19 τότε τοτε at that τῷ ο the Δανιηλ δανιηλ Daniēl; Thanil ἐν εν in ὁράματι οραμα vision ἐν εν in αὐτῇ αυτος he; him τῇ ο the νυκτὶ νυξ night τὸ ο the μυστήριον μυστηριον mystery τοῦ ο the βασιλέως βασιλευς monarch; king ἐξεφάνθη εκφαινω at that Δανιηλ δανιηλ Daniēl; Thanil εὐλόγησε ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master τὸν ο the ὕψιστον υψιστος highest; most high
2:19 אֱדַ֗יִן ʔᵉḏˈayin אֱדַיִן then לְ lᵊ לְ to דָנִיֵּ֛אל ḏāniyyˈēl דָּנִיֵּאל Daniel בְּ bᵊ בְּ in חֶזְוָ֥א ḥezwˌā חֱזוּ vision דִֽי־ ḏˈî- דִּי [relative] לֵילְיָ֖א lêlᵊyˌā לֵילֵי night רָזָ֣ה rāzˈā רָז secret גֲלִ֑י ḡᵃlˈî גלה reveal אֱדַ֨יִן֙ ʔᵉḏˈayin אֱדַיִן then דָּֽנִיֵּ֔אל dˈāniyyˈēl דָּנִיֵּאל Daniel בָּרִ֖ךְ bārˌiḵ ברך bless לֶ le לְ to אֱלָ֥הּ ʔᵉlˌāh אֱלָהּ god שְׁמַיָּֽא׃ šᵊmayyˈā שְׁמַיִן heaven
2:19. tunc Daniheli per visionem nocte mysterium revelatum est et Danihel benedixit Deo caeliThen was the mystery revealed to Daniel by a vision in the night: and Daniel blessed the God of heaven,
19. Then was the secret revealed unto Daniel in a vision of the night. Then Daniel blessed the God of heaven.
2:19. Then the secret was revealed to Daniel by a vision in the night. And Daniel blessed the God of heaven,
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:

2:18 чтобы они просили милости у Бога небесного об этой тайне, дабы Даниил и товарищи его не погибли с прочими мудрецами Вавилонскими.
2:19
τότε τοτε at that
τῷ ο the
Δανιηλ δανιηλ Daniēl; Thanil
ἐν εν in
ὁράματι οραμα vision
ἐν εν in
αὐτῇ αυτος he; him
τῇ ο the
νυκτὶ νυξ night
τὸ ο the
μυστήριον μυστηριον mystery
τοῦ ο the
βασιλέως βασιλευς monarch; king
ἐξεφάνθη εκφαινω at that
Δανιηλ δανιηλ Daniēl; Thanil
εὐλόγησε ευλογεω commend; acclaim
τὸν ο the
κύριον κυριος lord; master
τὸν ο the
ὕψιστον υψιστος highest; most high
2:19
אֱדַ֗יִן ʔᵉḏˈayin אֱדַיִן then
לְ lᵊ לְ to
דָנִיֵּ֛אל ḏāniyyˈēl דָּנִיֵּאל Daniel
בְּ bᵊ בְּ in
חֶזְוָ֥א ḥezwˌā חֱזוּ vision
דִֽי־ ḏˈî- דִּי [relative]
לֵילְיָ֖א lêlᵊyˌā לֵילֵי night
רָזָ֣ה rāzˈā רָז secret
גֲלִ֑י ḡᵃlˈî גלה reveal
אֱדַ֨יִן֙ ʔᵉḏˈayin אֱדַיִן then
דָּֽנִיֵּ֔אל dˈāniyyˈēl דָּנִיֵּאל Daniel
בָּרִ֖ךְ bārˌiḵ ברך bless
לֶ le לְ to
אֱלָ֥הּ ʔᵉlˌāh אֱלָהּ god
שְׁמַיָּֽא׃ šᵊmayyˈā שְׁמַיִן heaven
2:19. tunc Daniheli per visionem nocte mysterium revelatum est et Danihel benedixit Deo caeli
Then was the mystery revealed to Daniel by a vision in the night: and Daniel blessed the God of heaven,
2:19. Then the secret was revealed to Daniel by a vision in the night. And Daniel blessed the God of heaven,
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Adam Clarke: Commentary on the Bible - 1831
2:19: Then was the secret revealed - in a night vision - Daniel either dreamed it, or it was represented to his mind by an immediate inspiration.
Albert Barnes: Notes on the Bible - 1834
2:19: Then was the secret Rev_ealed ... - To wit, the dream and the interpretation. The thing which had been "hidden" was disclosed. We may suppose that this occurred after a suitable time had been given to prayer.
In a night vision - A representation made to him at night, but whether when he was asleep or awake does not appear. Compare the notes at Dan 1:17; Isa 1:1; Job 4:13; Job 33:15.
Then Daniel blessed the God of heaven - Nothing would be more natural than that he should burst forth in a song of grateful praise for disclosing a secret by means of which his life, and the lives of his companions, would be preserved, and by which such signal honor would redound to God himself, as alone able to Rev_eal coming events.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: was: Dan 2:22, Dan 2:27-29, Dan 4:9; Kg2 6:8-12; Psa 25:14; Amo 3:7; Co1 2:9, Co1 2:10
in: Dan 7:7; Num 12:6; Job 4:13, Job 33:15, Job 33:16; Mat 2:12, Mat 2:13
John Gill
2:19 Then was the secret revealed unto Daniel in a night vision,.... That is, after Daniel and his companions had importunately sought the Lord by prayer, the secret of the king's dream, and the interpretation of it, were made known to Daniel, and to him only; he being the person designed in Providence to be raised to great honour and dignity by means of it; this was done either the same night, or the night following, and, as some think, in a dream, and that he dreamed the same dream Nebuchadnezzar did, which he remembered, though the king forgot it; or, however, the same image was represented, to him, whether sleeping or waking, and the meaning of it given him:
then Daniel blessed the God of heaven: gave thanks to him, that he had heard his prayer, and indulged him in his request; which thanksgiving, blessing, or praise, is expressed in the following words:
Robert Jamieson, A. R. Fausset and David Brown
2:19 revealed . . . in . . . night vision-- (Job 33:15-16).
2:192:19: Յայնժամ Դանիելի ՚ի տեսլեան գիշերոյ յայտնեցաւ խորհուրդն. եւ օրհնեաց զԱստուած երկնից Դանիէլ,
19 Այն ժամանակ գաղտնիքը Դանիէլին յայտնուեց գիշերային տեսիլքում: Դանիէլը օրհնեց երկնքի Աստծուն եւ ասաց.
19 Գաղտնիքը գիշերուան տեսիլքին մէջ Դանիէլին յայտնուեցաւ։ Այն ատեն Դանիէլ երկնքի Աստուածը օրհնեց։
Յայնժամ Դանիելի ի տեսլեան գիշերոյ յայտնեցաւ խորհուրդն. եւ օրհնեաց զԱստուած երկնից Դանիէլ:

2:19: Յայնժամ Դանիելի ՚ի տեսլեան գիշերոյ յայտնեցաւ խորհուրդն. եւ օրհնեաց զԱստուած երկնից Դանիէլ,
19 Այն ժամանակ գաղտնիքը Դանիէլին յայտնուեց գիշերային տեսիլքում: Դանիէլը օրհնեց երկնքի Աստծուն եւ ասաց.
19 Գաղտնիքը գիշերուան տեսիլքին մէջ Դանիէլին յայտնուեցաւ։ Այն ատեն Դանիէլ երկնքի Աստուածը օրհնեց։
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2:192:19 И тогда открыта была тайна Даниилу в ночном видении, и Даниил благословил Бога небесного.
2:20 καὶ και and; even ἐκφωνήσας εκφωνεω say; speak ἔσται ειμι be τὸ ο the ὄνομα ονομα name; notable τοῦ ο the κυρίου κυριος lord; master τοῦ ο the μεγάλου μεγας great; loud εὐλογημένον ευλογεω commend; acclaim εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ὅτι οτι since; that ἡ ο the σοφία σοφια wisdom καὶ και and; even ἡ ο the μεγαλωσύνη μεγαλωσυνη greatness αὐτοῦ αυτος he; him ἐστι ειμι be
2:20 עָנֵ֤ה ʕānˈē ענה answer דָֽנִיֵּאל֙ ḏˈāniyyēl דָּנִיֵּאל Daniel וְ wᵊ וְ and אָמַ֔ר ʔāmˈar אמר say לֶהֱוֵ֨א lehᵉwˌē הוה be שְׁמֵ֤הּ šᵊmˈēh שֻׁם name דִּֽי־ dˈî- דִּי [relative] אֱלָהָא֙ ʔᵉlāhˌā אֱלָהּ god מְבָרַ֔ךְ mᵊvārˈaḵ ברך bless מִן־ min- מִן from עָלְמָ֖א ʕolmˌā עָלַם eternity וְ wᵊ וְ and עַ֣ד־ ʕˈaḏ- עַד until עָלְמָ֑א ʕolmˈā עָלַם eternity דִּ֧י dˈî דִּי [relative] חָכְמְתָ֛א ḥoḵmᵊṯˈā חָכְמָה wisdom וּ û וְ and גְבוּרְתָ֖א ḡᵊvûrᵊṯˌā גְּבוּרָה power דִּ֥י dˌî דִּי [relative] לֵֽהּ־ lˈēh- לְ to הִֽיא׃ hˈî הִיא she
2:20. et locutus ait sit nomen Domini benedictum a saeculo et usque in saeculum quia sapientia et fortitudo eius suntAnd speaking, he said: Blessed be the name of the Lord from eternity and for evermore: for wisdom and fortitude are his.
20. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his:
2:20. and speaking aloud, he said, “May the name of the Lord be blessed by the present generation and for ever; for wisdom and fortitude are his.
Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven:

2:19 И тогда открыта была тайна Даниилу в ночном видении, и Даниил благословил Бога небесного.
2:20
καὶ και and; even
ἐκφωνήσας εκφωνεω say; speak
ἔσται ειμι be
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
κυρίου κυριος lord; master
τοῦ ο the
μεγάλου μεγας great; loud
εὐλογημένον ευλογεω commend; acclaim
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ὅτι οτι since; that
ο the
σοφία σοφια wisdom
καὶ και and; even
ο the
μεγαλωσύνη μεγαλωσυνη greatness
αὐτοῦ αυτος he; him
ἐστι ειμι be
2:20
עָנֵ֤ה ʕānˈē ענה answer
דָֽנִיֵּאל֙ ḏˈāniyyēl דָּנִיֵּאל Daniel
וְ wᵊ וְ and
אָמַ֔ר ʔāmˈar אמר say
לֶהֱוֵ֨א lehᵉwˌē הוה be
שְׁמֵ֤הּ šᵊmˈēh שֻׁם name
דִּֽי־ dˈî- דִּי [relative]
אֱלָהָא֙ ʔᵉlāhˌā אֱלָהּ god
מְבָרַ֔ךְ mᵊvārˈaḵ ברך bless
מִן־ min- מִן from
עָלְמָ֖א ʕolmˌā עָלַם eternity
וְ wᵊ וְ and
עַ֣ד־ ʕˈaḏ- עַד until
עָלְמָ֑א ʕolmˈā עָלַם eternity
דִּ֧י dˈî דִּי [relative]
חָכְמְתָ֛א ḥoḵmᵊṯˈā חָכְמָה wisdom
וּ û וְ and
גְבוּרְתָ֖א ḡᵊvûrᵊṯˌā גְּבוּרָה power
דִּ֥י dˌî דִּי [relative]
לֵֽהּ־ lˈēh- לְ to
הִֽיא׃ hˈî הִיא she
2:20. et locutus ait sit nomen Domini benedictum a saeculo et usque in saeculum quia sapientia et fortitudo eius sunt
And speaking, he said: Blessed be the name of the Lord from eternity and for evermore: for wisdom and fortitude are his.
2:20. and speaking aloud, he said, “May the name of the Lord be blessed by the present generation and for ever; for wisdom and fortitude are his.
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Adam Clarke: Commentary on the Bible - 1831
2:20: Wisdom and might are his - He knows all things, and can do all things.
Albert Barnes: Notes on the Bible - 1834
2:20: Daniel answered and said - The word "answer," in the Scriptures, often occurs substantially in the sense of "speak" or "say." It does not always denote a reply to something that has been said by another, as it does with us, but is often used when a speech is commenced, as if one were replying to something that "might" be said in the case, or as meaning that the circumstances in the case gave rise to the remark. Here the meaning is, that Daniel responded, as it were, to the goodness which God had manifested, and gave utterance to his feelings in appropriate expressions of praise.
Blessed be the name of God foRev_er and ever - That is, blessed be God - the "name," in the Scriptures, being often used to denote the person himself. It is common in the Bible to utter ascriptions of praise to God in view of important Rev_elations, or in view of great mercies. Compare the song of Moses after the passage of the Red Sea, Exo. 15; the song of Deborah after the overthrow of Sisera, Judg. 5; Isa 12:1-6.
For wisdom, and might are his - Both these were manifested in a remarkable manner in the circumstances of this case, and therefore these were the beginnings of the song of praise: "wisdom," as now imparted to Daniel, enabling him to disclose this secret, when all human skill had failed; and "might," as about to be evinced in the changes of empire indicated by the dream and the interpretation. Compare Jer 32:19, "Great in counsel, and mighty in work."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: Blessed: Gen 14:20; Kg1 8:56; Ch1 29:10, Ch1 29:20; Ch2 20:21; Psa 41:13, Psa 50:23; Psa 72:18, Psa 72:19, Psa 103:1, Psa 103:2, Psa 113:2, Psa 115:18, Psa 145:1, Psa 145:2
for wisdom: Dan 2:21-23; Ch1 29:11, Ch1 29:12; Job 12:13, Job 12:16-22; Psa 62:11, Psa 147:5; Pro 8:14; Jer 32:19; Mat 6:13; Jde 1:24; Rev 5:12
John Gill
2:20 Daniel answered and said,.... That is, he began his prayer, as Jacchiades observes, or his thanksgiving, and expressed it in the following manner:
blessed be the name of God for ever and ever: a form of blessing God, or a wish that he may be blessed by men for evermore; for there is that in his name, in his nature, in his perfections, and in his works, which require that praise be given him now, and to all eternity:
for wisdom and might are his; "wisdom" in forming the scheme of things, and "might" or power in the execution of them; "wisdom" in revealing the secret of the dream to Daniel, and "might" to accomplish the various events predicted in it: for what Daniel here and afterwards observes has a very peculiar regard to the present affair, for which his heart was warm with gratitude and thankfulness.
Robert Jamieson, A. R. Fausset and David Brown
2:20 answered--responded to God's goodness by praises.
name of God--God in His revelation of Himself by acts of love, "wisdom, and might" (Jer 32:19).
2:202:20: եւ ասէ. Եղիցի անուն Տեառն օրհնեալ յաւիտենից մինչեւ յաւիտեանս. զի իմաստութիւն եւ հանճար եւ զօրութիւն՝ նորա՛ է[12057]. [12057] Ոսկան. Եղիցի անուն Աստուծոյ օրհ՛՛։
20 «Թող օրհնեալ լինի Տիրոջ անունը յաւիտեանս յաւիտենից,որովհետեւ նրանն է իմաստութիւնը, հանճարը եւ զօրութիւնը:
20 Դանիէլ խօսեցաւ ու ըսաւ. «Աստուծոյ անունը յաւիտեանս յաւիտենից օրհնեալ ըլլայ, վասն զի իմաստութիւնն ու զօրութիւնը անորն են։
եւ ասէ. Եղիցի անուն Տեառն օրհնեալ յաւիտենից մինչեւ յաւիտեանս. զի իմաստութիւն [21]եւ հանճար`` եւ զօրութիւն` նորա է:

2:20: եւ ասէ. Եղիցի անուն Տեառն օրհնեալ յաւիտենից մինչեւ յաւիտեանս. զի իմաստութիւն եւ հանճար եւ զօրութիւն՝ նորա՛ է[12057].
[12057] Ոսկան. Եղիցի անուն Աստուծոյ օրհ՛՛։
20 «Թող օրհնեալ լինի Տիրոջ անունը յաւիտեանս յաւիտենից,որովհետեւ նրանն է իմաստութիւնը, հանճարը եւ զօրութիւնը:
20 Դանիէլ խօսեցաւ ու ըսաւ. «Աստուծոյ անունը յաւիտեանս յաւիտենից օրհնեալ ըլլայ, վասն զի իմաստութիւնն ու զօրութիւնը անորն են։
zohrab-1805▾ eastern-1994▾ western am▾
2:202:20 И сказал Даниил: да будет благословенно имя Господа от века и до века! ибо у Него мудрость и сила;
2:21 καὶ και and; even αὐτὸς αυτος he; him ἀλλοιοῖ αλλοιοω season; opportunity καὶ και and; even χρόνους χρονος time; while μεθιστῶν μεθιστημι stand aside; remove βασιλεῖς βασιλευς monarch; king καὶ και and; even καθιστῶν καθιστημι establish; appoint διδοὺς διδωμι give; deposit σοφοῖς σοφος wise σοφίαν σοφια wisdom καὶ και and; even σύνεσιν συνεσις comprehension τοῖς ο the ἐν εν in ἐπιστήμῃ επιστημη be
2:21 וְ֠ wᵊ וְ and הוּא hû הוּא he מְהַשְׁנֵ֤א mᵊhašnˈē שׁנה be different עִדָּנַיָּא֙ ʕiddānayyˌā עִדָּן time וְ wᵊ וְ and זִמְנַיָּ֔א zimnayyˈā זְמָן time מְהַעְדֵּ֥ה mᵊhaʕdˌē עדה go מַלְכִ֖ין malᵊḵˌîn מֶלֶךְ king וּ û וְ and מְהָקֵ֣ים mᵊhāqˈêm קום stand מַלְכִ֑ין malᵊḵˈîn מֶלֶךְ king יָהֵ֤ב yāhˈēv יהב give חָכְמְתָא֙ ḥoḵmᵊṯˌā חָכְמָה wisdom לְ lᵊ לְ to חַכִּימִ֔ין ḥakkîmˈîn חַכִּים wise וּ û וְ and מַנְדְּעָ֖א mandᵊʕˌā מַנְדַּע knowledge לְ lᵊ לְ to יָדְעֵ֥י yoḏʕˌê ידע know בִינָֽה׃ vînˈā בִּינָה discernment
2:21. et ipse mutat tempora et aetates transfert regna atque constituit dat sapientiam sapientibus et scientiam intellegentibus disciplinamAnd he changeth times and ages: taketh away kingdoms, and establisheth them: giveth wisdom to the wise, and knowledge to them that have understanding:
21. And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding:
2:21. And he alters the times and the ages. He takes away kingdoms and he establishes them. He gives wisdom to those who are wise and teaching skills to those who understand.
Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his:

2:20 И сказал Даниил: да будет благословенно имя Господа от века и до века! ибо у Него мудрость и сила;
2:21
καὶ και and; even
αὐτὸς αυτος he; him
ἀλλοιοῖ αλλοιοω season; opportunity
καὶ και and; even
χρόνους χρονος time; while
μεθιστῶν μεθιστημι stand aside; remove
βασιλεῖς βασιλευς monarch; king
καὶ και and; even
καθιστῶν καθιστημι establish; appoint
διδοὺς διδωμι give; deposit
σοφοῖς σοφος wise
σοφίαν σοφια wisdom
καὶ και and; even
σύνεσιν συνεσις comprehension
τοῖς ο the
ἐν εν in
ἐπιστήμῃ επιστημη be
2:21
וְ֠ wᵊ וְ and
הוּא הוּא he
מְהַשְׁנֵ֤א mᵊhašnˈē שׁנה be different
עִדָּנַיָּא֙ ʕiddānayyˌā עִדָּן time
וְ wᵊ וְ and
זִמְנַיָּ֔א zimnayyˈā זְמָן time
מְהַעְדֵּ֥ה mᵊhaʕdˌē עדה go
מַלְכִ֖ין malᵊḵˌîn מֶלֶךְ king
וּ û וְ and
מְהָקֵ֣ים mᵊhāqˈêm קום stand
מַלְכִ֑ין malᵊḵˈîn מֶלֶךְ king
יָהֵ֤ב yāhˈēv יהב give
חָכְמְתָא֙ ḥoḵmᵊṯˌā חָכְמָה wisdom
לְ lᵊ לְ to
חַכִּימִ֔ין ḥakkîmˈîn חַכִּים wise
וּ û וְ and
מַנְדְּעָ֖א mandᵊʕˌā מַנְדַּע knowledge
לְ lᵊ לְ to
יָדְעֵ֥י yoḏʕˌê ידע know
בִינָֽה׃ vînˈā בִּינָה discernment
2:21. et ipse mutat tempora et aetates transfert regna atque constituit dat sapientiam sapientibus et scientiam intellegentibus disciplinam
And he changeth times and ages: taketh away kingdoms, and establisheth them: giveth wisdom to the wise, and knowledge to them that have understanding:
2:21. And he alters the times and the ages. He takes away kingdoms and he establishes them. He gives wisdom to those who are wise and teaching skills to those who understand.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. Предвещающее великие перевороты в человечестве и говорящее о верховном владычестве Господа над судьбами мира, сновидение свидетельствует о силе Божией: Господь по Своей воле и власти "изменяет времена и лета, низлагает царей и поставляет царей" (Ср. 1: Цар 2:7-8; Притч 8:14). Недоступное по своему значению для человеческой мудрости, открытое и разъясненное Даниилу Самим Богом, оно говорит о божественной мудрости (ст. 22).
Adam Clarke: Commentary on the Bible - 1831
2:21: He changeth the times - Time, duration, succession are his, and under his dominion. It is in the course of his providence that one king is put down, and another raised up; and therefore he can distinctly tell what he has purposed to do in the great empires of the earth.
Albert Barnes: Notes on the Bible - 1834
2:21: And he changeth the times and the seasons - The object of this is to assert the general control of God in reference to all changes which occur. The assertion is made, undoubtedly, in view of the Rev_olutions in empire which Daniel now saw, from the signification of the dream, were to take place under the Divine hand. Foreseeing now these vast changes denoted by different parts of the image Dan 2:36-45, stretching into far-distant times, Daniel was led to ascribe to God the control over "all" the Rev_olutions which occur on earth. There is no essential difference between the words "times" and "seasons." The words in Chaldee denote stated or appointed seasons; and the idea of times "appointed, set, determined," enters into both. Times and seasons are not under the control of chance, but are bounded by established laws; and yet God, who appointed these laws, has power to change them, and all the changes which occur under those laws are produced by his agency. Thus the changes which occur in regard to day and night, spring and summer, autumn and winter, clouds and sunshine, health and sickness, childhood and youth, manhood and age, are under his control. Such changes, being in accordance with certain laws, may be regarded as "appointed," or "set," and yet the laws and the Rev_olutions consequent on them are all under his control. So in regard to the Rev_olutions of empire. By the arrangements of his providence he secures such Rev_olutions as he shall see it to be best should occur, and in all of them his high hand should be regarded. The words "seasons" and "times" are of frequent occurrence in Daniel, and are sometimes used in a peculiar sense (see the notes at Dan 7:12, Dan 7:25), but they seem here to be employed in their usual and general signification, to denote that "all" the Rev_olutions which occur on earth are under his control.
He removeth kings, and setteth up kings - He has absolute control over all the sovereigns of the earth, to place on the throne whom he will, and to remove them when he pleases. This was doubtless suggested to Daniel, and was made the foundation of this portion of his hymn of praise, from what he was permitted to see in the disclosures made to him in the interpretation of the dream. He then saw (compare Dan 2:37-45) that there would be most important Rev_olutions of kingdoms under the hand of God, and being deeply impressed with these great prospective changes, he makes this general statement, that it was the prerogative of God to do this at pleasure. Nebuchadnezzar was brought to feel this, and to recognize it, when he said Dan 4:17, "The Most High ruleth in the kingdom of men, and giveth it to whomsoever he will;" "he doeth according to his will in the army of heaven, and among the inhabitants of the earth: none can stay his hand, or say unto him, What doest thou?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: he changeth: Dan 2:9, Dan 7:25, Dan 11:6; Ch1 29:30; Est 1:13; Job 34:24-29; Psa 31:14, Psa 31:15; Ecc 3:1-8; Jer 27:5-7
he removeth: Dan 4:17, Dan 4:32; Sa1 2:7, Sa1 2:8; Job 12:18; Psa 75:5, Psa 75:6, Psa 113:7, Psa 113:8; Pro 8:15, Pro 8:16; Luk 1:51, Luk 1:52; Act 13:21, Act 13:22; Rev 19:16
he giveth: Exo 31:3, Exo 31:6; Kg1 3:8-12, Kg1 3:28, Kg1 4:29, Kg1 10:24; Ch1 22:12; Ch2 1:10-12; Pro 2:6, Pro 2:7; Luk 21:15; Co1 1:30; Jam 1:5, Jam 1:17, Jam 3:15-17
John Gill
2:21 And he changeth the times and the season,.... Not only of day and night, summer and winter, and times and seasons of prosperity and adversity; but all the changes and revolutions in states and kingdoms, in all times and ages, are from him; and particularly those pointed at in the following dream, in the Babylonian, Persian, Grecian, and Roman monarchies:
he removeth kings, and setteth up kings; he is King of kings, and Lord of lords; by him they reign, and continue on their thrones, as long as he pleases; and then he removes them by death or otherwise, and places others in their stead; and who are sometimes raised from a low estate; and this he does in the ordinary course of Providence; see Ps 75:6 and particularly Daniel might have in view the removal of the Babylonian monarchs, and setting up kings of the race of the Medes and Persians; and then the degrading them, and advancing the Grecians to the height of monarchy; and then reducing of them, and raising the Romans to a greater degree of power and authority; and at last crushing them all in their turns, to make way for the kingdom of his Son:
he giveth wisdom to the wise, and knowledge to them that know understanding: an increase of wisdom and knowledge, to wise politicians and counsellors of state, to form wise schemes of peace or war, to make wise laws, and govern kingdoms in a prudent manner; and to wise master builders or ministers of the word, to speak the wisdom of God in a mystery, to diffuse the knowledge of Christ everywhere, and make known the mysteries of grace to the sons of men; particularly to Daniel and his companions, who were wise and knowing men, the interpretation of the king's dream.
John Wesley
2:21 He changeth - God can make the sun go back or stand still, as in Ahaz and Joshua's time, it is the great part of God's power and prerogative to change times. Daniel here attributes that to God, which Heathens attributed to nature, or chance. God only, that made all by his power, doth rule, and over - rule all by his providence.
Robert Jamieson, A. R. Fausset and David Brown
2:21 changeth . . . times . . . seasons--"He herein gives a general preparatory intimation, that the dream of Nebuchadnezzar is concerning the changes and successions of kingdoms" [JEROME]. The "times" are the phases and periods of duration of empires (compare Dan 7:25; 1Chron 12:32; 1Chron 29:30); the "seasons" the fitting times for their culmination, decline, and fall (Eccles 3:1; Acts 1:7; Th1 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.
removed kings-- (Job 12:18; Ps 75:6-7; Jer 27:5; compare 1Kings 2:7-8).
giveth wisdom-- (3Kings 3:9-12; Jas 1:5).
2:212:21: եւ նա փոփոխէ զժամանակս՝ եւ զժամս. կացուցանէ զթագաւորս եւ փոփոխէ. տա՛յ իմաստութիւն իմաստնոց՝ եւ խորհուրդ խորհրդականաց[12058]. [12058] Ոմանք. Տայ զիմաստութիւնս իմաստնոց, եւ զխորհուրդս։
21 Նա է, որ փոփոխում է ժամերն ու ժամանակները: Թագաւորներ է կարգում եւ փոփոխում,իմաստուններին իմաստութիւն է տալիսեւ խելամիտներին՝ իմացութիւն,բացայայտում է խորին եւ ծածուկ բաները,
21 Ատեններն ու ժամանակները փոխողը, թագաւորներ վերցնողն ու թագաւորներ հաստատողը անիկա է. անիկա իմաստուններուն իմաստութիւն կու տայ ու հանճարեղներուն՝ գիտութիւն.
եւ նա փոփոխէ զժամանակս եւ զժամս, կացուցանէ զթագաւորս եւ փոփոխէ, տայ իմաստութիւն իմաստնոց եւ խորհուրդ խորհրդականաց:

2:21: եւ նա փոփոխէ զժամանակս՝ եւ զժամս. կացուցանէ զթագաւորս եւ փոփոխէ. տա՛յ իմաստութիւն իմաստնոց՝ եւ խորհուրդ խորհրդականաց[12058].
[12058] Ոմանք. Տայ զիմաստութիւնս իմաստնոց, եւ զխորհուրդս։
21 Նա է, որ փոփոխում է ժամերն ու ժամանակները: Թագաւորներ է կարգում եւ փոփոխում,իմաստուններին իմաստութիւն է տալիսեւ խելամիտներին՝ իմացութիւն,բացայայտում է խորին եւ ծածուկ բաները,
21 Ատեններն ու ժամանակները փոխողը, թագաւորներ վերցնողն ու թագաւորներ հաստատողը անիկա է. անիկա իմաստուններուն իմաստութիւն կու տայ ու հանճարեղներուն՝ գիտութիւն.
zohrab-1805▾ eastern-1994▾ western am▾
2:212:21 Он изменяет времена и лета, низлагает царей и поставляет царей; дает мудрость мудрым и разумение разумным;
2:22 ἀνακαλύπτων ανακαλυπτω uncover τὰ ο the βαθέα βαθυς deep καὶ και and; even σκοτεινὰ σκοτεινος dark καὶ και and; even γινώσκων γινωσκω know τὰ ο the ἐν εν in τῷ ο the σκότει σκοτος dark καὶ και and; even τὰ ο the ἐν εν in τῷ ο the φωτί φως light καὶ και and; even παρ᾿ παρα from; by αὐτῷ αυτος he; him κατάλυσις καταλυσις dissolving; dissolution
2:22 ה֛וּא hˈû הוּא he גָּלֵ֥א gālˌē גלה reveal עַמִּיקָתָ֖א ʕammîqāṯˌā עַמִּיק deep וּ û וְ and מְסַתְּרָתָ֑א mᵊsattᵊrāṯˈā סתר hide יָדַע֙ yāḏˌaʕ ידע know מָ֣ה mˈā מָה what בַ va בְּ in חֲשֹׁוכָ֔א ḥᵃšôḵˈā חֲשֹׁוךְ darkness וּו *û וְ and נְהֹורָ֖אנהירא *nᵊhôrˌā נְהֹור light עִמֵּ֥הּ ʕimmˌēh עִם with שְׁרֵֽא׃ šᵊrˈē שׁרה loosen
2:22. ipse revelat profunda et abscondita et novit in tenebris constituta et lux cum eo estHe revealeth deep and hidden things, and knoweth what is in darkness: and light is with him.
22. he revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.
2:22. He reveals deep and hidden things, and he knows what has been established in darkness. And the light is with him.
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:

2:21 Он изменяет времена и лета, низлагает царей и поставляет царей; дает мудрость мудрым и разумение разумным;
2:22
ἀνακαλύπτων ανακαλυπτω uncover
τὰ ο the
βαθέα βαθυς deep
καὶ και and; even
σκοτεινὰ σκοτεινος dark
καὶ και and; even
γινώσκων γινωσκω know
τὰ ο the
ἐν εν in
τῷ ο the
σκότει σκοτος dark
καὶ και and; even
τὰ ο the
ἐν εν in
τῷ ο the
φωτί φως light
καὶ και and; even
παρ᾿ παρα from; by
αὐτῷ αυτος he; him
κατάλυσις καταλυσις dissolving; dissolution
2:22
ה֛וּא hˈû הוּא he
גָּלֵ֥א gālˌē גלה reveal
עַמִּיקָתָ֖א ʕammîqāṯˌā עַמִּיק deep
וּ û וְ and
מְסַתְּרָתָ֑א mᵊsattᵊrāṯˈā סתר hide
יָדַע֙ yāḏˌaʕ ידע know
מָ֣ה mˈā מָה what
בַ va בְּ in
חֲשֹׁוכָ֔א ḥᵃšôḵˈā חֲשֹׁוךְ darkness
וּו
וְ and
נְהֹורָ֖אנהירא
*nᵊhôrˌā נְהֹור light
עִמֵּ֥הּ ʕimmˌēh עִם with
שְׁרֵֽא׃ šᵊrˈē שׁרה loosen
2:22. ipse revelat profunda et abscondita et novit in tenebris constituta et lux cum eo est
He revealeth deep and hidden things, and knoweth what is in darkness: and light is with him.
2:22. He reveals deep and hidden things, and he knows what has been established in darkness. And the light is with him.
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Albert Barnes: Notes on the Bible - 1834
2:22: He Rev_ealeth the deep and secret things - Things which are too profound for man to fathom by his own power, and which are concealed or hidden until he makes them known. What is said here is an advance on what was affirmed in the pRev_ious verse, and relates to another kind of knowledge. "That" related to such knowledge as was not properly beyond the grasp of the human intellect when unaided in any supernatural manner, and affirmed that even then all discoveries and inventions are to be traced to God; "this" 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 Rev_elation - truths which man could never have discovered by his unaided powers.
He knoweth what is in the darkness - What appears to man to be involved in darkness, and on which no light seems to shine. This may refer not only to what is concealed from man in the literal darkness of night, but to all that is mysterious; all that lies beyond the range of human inquiry; all that pertains to unseen worlds. An immensely large portion of the universe lies wholly beyond the range of human investigation at present, and is, of course, dark to man.
And the light dwelleth with him - The word rendered "dwelleth" (שׁרא sherē l) means, properly, to loose, to unbind, to solve, as e. g., hard questions, Dan 5:16; and is then applied to travelers who unbind the loads of their beasts to put up for the night, and then it comes to mean to put up for the night, to lodge, to dwell. Hence, the meaning is, that the light abides with God; it is there as in its appropriate dwelling-place; he is in the midst of it: all is light about him; light when it is sent out goes from him; when it is gathered together, its appropriate place is with him. Compare Job 38:19-20 :
"Where is the way where light dwelleth?
And as for darkness, where is the place thereof?
That thou shouldest take it to the bound thereof,
And that thou shouldest know the paths to the house thereof?"
See the note at that passage. Compare also Ti1 6:16 : "Dwelling in the light which no man can approach unto." Jo1 1:5 : "God is light, and in him is no darkness at all."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: Rev_ealeth: Dan 2:11, Dan 2:28, Dan 2:29; Gen 37:5-9, Gen 41:16, Gen 41:25-28; Job 12:22; Psa 25:14; Isa 41:22, Isa 41:26, Isa 42:9; Mat 13:13; Rom 16:25, Rom 16:26; Co1 2:9-11; Eph 3:5
he knoweth: Job 26:6; Psa 139:11, Psa 139:12; Jer 23:24; Luk 12:2, Luk 12:3; Joh 21:17; Co1 4:5; Heb 4:13
and the: Dan 5:11, Dan 5:14; Psa 36:9, Psa 104:2; Joh 1:9, Joh 8:12, Joh 12:45, Joh 12:46; Ti1 6:16; Jam 1:17; Jo1 1:5
Geneva 1599
2:22 He revealeth the deep and secret things: he knoweth what [is] in the darkness, and the (k) light dwelleth with him.
(k) He shows that man has neither wisdom nor knowledge, but very dark blindness and ignorance of himself: for it comes only from God that man understands anything.
John Gill
2:22 He revealeth the deep and secret things,.... The purposes of his own heart, which are the deep things of God, and the secrets that belong to him, and which are opened in providence by the execution of them; the "arcana imperii", or secrets of state, committed to men designed for government; the secrets or mysteries of grace, the deep things of the Gospel, made known to Gospel ministers; and particularly the deep and impenetrable secret of the king's dream, and the interpretation of it, revealed to Daniel:
he knoweth what is in the darkness; the actions of men committed in darkness; the schemes that are drawn in the privy councils and cabinets of princes; yea, the thoughts of men's hearts, which he in the utmost recesses of them, as well as their dreams in the night season; and particularly this of the king's, and which must have been buried in darkness, had he not revealed it:
and the light dwelleth with him; he is light itself, and the Father of lights; the light of nature, grace, and glory, is with him, and from him; the light of the word, the light of prophecy, and the light of the glorious Gospel; and also the Light of the world, the sun of righteousness, the Messiah; and of him some of the ancient Jews interpret this passage. R. Aba Serungia (p), mentioning this passage, "and the light dwelleth with him", adds, this is the King Messiah, as it is said, "arise, shine", &c.; and his commentator (q) observes, that the sense of it is, he (God) retains the Messiah with himself, and does not send him forth unto us; see Ps 43:3, and elsewhere (r), in answer to the question, what is the name of the Messiah? among others, this is said, his name is Light, as it is said, "and the light dwelleth with him": and this is a name that is often given to Christ, and he takes to himself in the New Testament; see Jn 1:7 where he is called the "Light", that Light, the true Light, and the Light of the world; as he is both of Jews and Gentiles, even of all his people throughout the world: indeed, the light of nature, which every man has, is from him, as the Creator of all; and the light of grace, and the increase of it, which any are favoured with, is given by him; and all the light of knowledge in divine things, and of spiritual joy and comfort, beams from him the sun of righteousness: the light of the latter day, which will be so very great, as to be as the light of seven days, and to make the sun and moon unnecessary in a figurative sense, will be owing to him; as well as all that light of life and glory, the saints shall possess to all eternity, will be communicated through him: and Christ, who is this light, "dwells" with God; he who is the same with the divine Word, was with God, and dwells with him to all eternity; in the fulness of time this Word or Light was made flesh, or was clothed with it, and dwelt with men; when it was, that be came a light into the world, of which he often speaks; and having done his work, ascended to heaven, and now dwells with God in human nature; and will come again, and dwell with men on earth a thousand years, when he will be the light of the New Jerusalem state; and, after that, will take his people with him to heavens, and dwell with God, and they with him, for evermore. This shows that this Light, or the divine "Logos", is a person distinct from God the Father, with whom he dwells; that he is an eternal one, God never being without this Light and Word; and that he is all abiding light to his saints, and will be for evermore.
(p) In Bereshit Rabba, sect. 1. fol. 1, 3. (q) Auctor. Yade Moseh in ib. (r) Echa Rabbati, fol. 50. 2.
Robert Jamieson, A. R. Fausset and David Brown
2:22 revealeth-- (Job 12:22). So spiritually (Eph 1:17-18).
knoweth what is in . . . darkness-- (Ps 139:11-12; Heb 4:13).
light . . . him-- (Jas 1:17; 1Jn 1:4). Apocalypse (or "revelation") signifies a divine, prophecy a human, activity. Compare 1Cor 14:6, where the two are distinguished. The prophet is connected with the outer world, addressing to the congregation the words with which the Spirit of God supplies him; he speaks in the Spirit, but the apocalyptic seer is in the Spirit in his whole person (Rev_ 1:10; Rev_ 4:2). The form of the apocalyptic revelation (the very term meaning that the veil that hides the invisible world is taken off) is subjectively either the dream, or, higher, the vision. The interpretation of Nebuchadnezzar's dream was a preparatory education to Daniel himself. By gradual steps, each revelation preparing him for the succeeding one, God fitted him for disclosures becoming more and more special. In the second and fourth chapters he is but an interpreter of Nebuchadnezzar's dreams; then he has a dream himself, but it is only a vision in a dream of the night (Dan 7:1-2); then follows a vision in a waking state (Dan 8:1-3); lastly, in the two final revelations (Dan 9:20; Dan 10:4-5) the ecstatic state is no longer needed. The progression in the form answers to the progression in the contents of his prophecy; at first general outlines, and these afterwards filled up with minute chronological and historical details, such as are not found in the Revelation of John, though, as became the New Testament, the form of revelation is the highest, namely, clear waking visions [AUBERLEN].
2:222:22: ինքն յայտնէ զխորինս՝ եւ զգաղտնիս. գիտէ՛ որ կայ ՚ի խաւարի եւ լոյս ընդ նմա[12059]։ [12059] Ոմանք. Յայտնէ զխորս... եւ լոյս ընդ նմա է։
22 գիտի, թէ ինչ կայ խաւարում,եւ լոյսը նրա հետ է:
22 Խորունկ ու ծածկուած բաները ինք կը յայտնէ, մութի մէջ եղածը գիտէ ու լոյսը անոր քով կը բնակի։
ինքն յայտնէ զխորինս եւ զգաղտնիս, գիտէ որ կայ ի խաւարի եւ լոյս ընդ նմա:

2:22: ինքն յայտնէ զխորինս՝ եւ զգաղտնիս. գիտէ՛ որ կայ ՚ի խաւարի եւ լոյս ընդ նմա[12059]։
[12059] Ոմանք. Յայտնէ զխորս... եւ լոյս ընդ նմա է։
22 գիտի, թէ ինչ կայ խաւարում,եւ լոյսը նրա հետ է:
22 Խորունկ ու ծածկուած բաները ինք կը յայտնէ, մութի մէջ եղածը գիտէ ու լոյսը անոր քով կը բնակի։
zohrab-1805▾ eastern-1994▾ western am▾
2:222:22 Он открывает глубокое и сокровенное, знает, что во мраке, и свет обитает с Ним.
2:23 σοί σοι you κύριε κυριος lord; master τῶν ο the πατέρων πατηρ father μου μου of me; mine ἐξομολογοῦμαι εξομολογεω concede; confess καὶ και and; even αἰνῶ αινεω sing praise ὅτι οτι since; that σοφίαν σοφια wisdom καὶ και and; even φρόνησιν φρονησις prudence; insight ἔδωκάς διδωμι give; deposit μοι μοι me καὶ και and; even νῦν νυν now; present ἐσήμανάς σημαινω signify μοι μοι me ὅσα οσος as much as; as many as ἠξίωσα αξιοω deem worthy; consider worthwhile τοῦ ο the δηλῶσαι δηλοω make clear τῷ ο the βασιλεῖ βασιλευς monarch; king πρὸς προς to; toward ταῦτα ουτος this; he
2:23 לָ֣ךְ׀ lˈāḵ לְ to אֱלָ֣הּ ʔᵉlˈāh אֱלָהּ god אֲבָהָתִ֗י ʔᵃvāhāṯˈî אַב father מְהֹודֵ֤א mᵊhôḏˈē ידה praise וּ û וְ and מְשַׁבַּח֙ mᵊšabbˌaḥ שׁבח praise אֲנָ֔ה ʔᵃnˈā אֲנָה I דִּ֧י dˈî דִּי [relative] חָכְמְתָ֛א ḥoḵmᵊṯˈā חָכְמָה wisdom וּ û וְ and גְבוּרְתָ֖א ḡᵊvûrᵊṯˌā גְּבוּרָה power יְהַ֣בְתְּ yᵊhˈavt יהב give לִ֑י lˈî לְ to וּ û וְ and כְעַ֤ן ḵᵊʕˈan כְּעַן now הֹֽודַעְתַּ֨נִי֙ hˈôḏaʕtˈanî ידע know דִּֽי־ dˈî- דִּי [relative] בְעֵ֣ינָא vᵊʕˈênā בעה seek מִנָּ֔ךְ minnˈāḵ מִן from דִּֽי־ dˈî- דִּי [relative] מִלַּ֥ת millˌaṯ מִלָּה word מַלְכָּ֖א malkˌā מֶלֶךְ king הֹודַעְתֶּֽנָא׃ hôḏaʕtˈenā ידע know
2:23. tibi Deus patrum meorum confiteor teque laudo quia sapientiam et fortitudinem dedisti mihi et nunc ostendisti mihi quae rogavimus te quia sermonem regis aperuisti nobisTo thee, O God of our fathers, I give thanks, and I praise thee: because thou hast given me wisdom and strength: and now thou hast shewn me what we desired of thee, for thou hast made known to us the king's discourse.
23. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast now made known unto me what we desired of thee: for thou hast made known unto us the king’s matter.
2:23. To you, God of our fathers, I confess, and you, I praise. For you have given wisdom and fortitude to me, and now you have revealed to me what we asked of you, for you have uncovered for us the king’s thoughts.”
He revealeth the deep and secret things: he knoweth what [is] in the darkness, and the light dwelleth with him:

2:22 Он открывает глубокое и сокровенное, знает, что во мраке, и свет обитает с Ним.
2:23
σοί σοι you
κύριε κυριος lord; master
τῶν ο the
πατέρων πατηρ father
μου μου of me; mine
ἐξομολογοῦμαι εξομολογεω concede; confess
καὶ και and; even
αἰνῶ αινεω sing praise
ὅτι οτι since; that
σοφίαν σοφια wisdom
καὶ και and; even
φρόνησιν φρονησις prudence; insight
ἔδωκάς διδωμι give; deposit
μοι μοι me
καὶ και and; even
νῦν νυν now; present
ἐσήμανάς σημαινω signify
μοι μοι me
ὅσα οσος as much as; as many as
ἠξίωσα αξιοω deem worthy; consider worthwhile
τοῦ ο the
δηλῶσαι δηλοω make clear
τῷ ο the
βασιλεῖ βασιλευς monarch; king
πρὸς προς to; toward
ταῦτα ουτος this; he
2:23
לָ֣ךְ׀ lˈāḵ לְ to
אֱלָ֣הּ ʔᵉlˈāh אֱלָהּ god
אֲבָהָתִ֗י ʔᵃvāhāṯˈî אַב father
מְהֹודֵ֤א mᵊhôḏˈē ידה praise
וּ û וְ and
מְשַׁבַּח֙ mᵊšabbˌaḥ שׁבח praise
אֲנָ֔ה ʔᵃnˈā אֲנָה I
דִּ֧י dˈî דִּי [relative]
חָכְמְתָ֛א ḥoḵmᵊṯˈā חָכְמָה wisdom
וּ û וְ and
גְבוּרְתָ֖א ḡᵊvûrᵊṯˌā גְּבוּרָה power
יְהַ֣בְתְּ yᵊhˈavt יהב give
לִ֑י lˈî לְ to
וּ û וְ and
כְעַ֤ן ḵᵊʕˈan כְּעַן now
הֹֽודַעְתַּ֨נִי֙ hˈôḏaʕtˈanî ידע know
דִּֽי־ dˈî- דִּי [relative]
בְעֵ֣ינָא vᵊʕˈênā בעה seek
מִנָּ֔ךְ minnˈāḵ מִן from
דִּֽי־ dˈî- דִּי [relative]
מִלַּ֥ת millˌaṯ מִלָּה word
מַלְכָּ֖א malkˌā מֶלֶךְ king
הֹודַעְתֶּֽנָא׃ hôḏaʕtˈenā ידע know
2:23. tibi Deus patrum meorum confiteor teque laudo quia sapientiam et fortitudinem dedisti mihi et nunc ostendisti mihi quae rogavimus te quia sermonem regis aperuisti nobis
To thee, O God of our fathers, I give thanks, and I praise thee: because thou hast given me wisdom and strength: and now thou hast shewn me what we desired of thee, for thou hast made known to us the king's discourse.
2:23. To you, God of our fathers, I confess, and you, I praise. For you have given wisdom and fortitude to me, and now you have revealed to me what we asked of you, for you have uncovered for us the king’s thoughts.”
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. Благодарение за сообщение смысла сновидения.
Adam Clarke: Commentary on the Bible - 1831
2:23: I thank thee and praise thee - No wonder he should feel gratitude, when God by this merciful interference had saved both the life of him and his fellows; and was about to reflect the highest credit on the God of the Jews, and on the people themselves.
Albert Barnes: Notes on the Bible - 1834
2:23: I thank thee, and praise thee, O thou God of my fathers - By his "fathers" here, Daniel refers doubtless to the Jewish people in general, and not to his own particular ancestors. The meaning of the phrase "God of my fathers" is, that he had been their protector; had regarded them as his people; had conferred on them great favors. The particular ground of thanksgiving here is, that the same God who had so often Rev_ealed himself to the Hebrew people by the prophets in their own land, had now condescended to do the same thing to one of their nation, though a captive in a strange country. The favor thus bestowed had an increased value, from the fact that it showed that the Hebrew people were not forgotten, though far from the land of their birth, and that, though in captivity, they might still hope for the benign interposition of God.
Who hast given me wisdom and might - The word "wisdom" here undoubtedly refers to the ability which had now been given him to declare the nature and purport of the dream, imparting to him a degree of wisdom far superior to those pretenders to whom the matter had been at first submitted. The word "might" (Chaldee, strength - גבוּרתא gebû rethâ') does not probably differ materially from "wisdom." It means "ability" to interpret the dream - implying that it was a task beyond natural human ability.
For thou hast now made known unto us the king's matter - That is, it had been made known to him and his friends. He joins himself with them, for, although it was particularly made known to him, yet, as they had united with him in prayer that the secret might be disclosed, and as they shared common dangers, he regarded it as in fact made known to them all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: thank: Ch1 29:13; Psa 50:14, Psa 103:1-4; Isa 12:1; Mat 11:25; Luk 10:21; Joh 11:41
O thou: Gen 32:9-11; Exo 3:15; Kg1 8:57, Kg1 18:36; Ch1 29:10; Ch2 20:6
who hast: Dan 2:20, Dan 2:21; Pro 8:14, Pro 21:22, Pro 24:5; Ecc 7:19, Ecc 9:16, Ecc 9:18
and hast: Dan 2:18, Dan 2:29, Dan 2:30; Gen 18:17; Psa 25:14; Amo 3:7; Joh 15:15; Rev 1:1, Rev 5:5
Geneva 1599
2:23 I thank thee, and praise thee, O thou God of my (l) fathers, who hast given me wisdom and (m) 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.
(l) To whom you made your promise, and who lived in fear of you: by which he excludes all other gods.
(m) Meaning power to interpret it.
John Gill
2:23 I thank thee, and praise thee, O thou God my fathers,.... His remote ancestors, Abraham, Isaac, and Jacob, and more near progenitors, to whom God had made promises, and revealed his secrets in time past, and still continued his favours to Daniel; for which he was abundantly thankful, and owned and confessed the goodness of God to him, and praised him on account of it:
who hast given me wisdom and might; or "strength" (s); courage and fortitude of mind, to go in to the king when in his fury, to promise to show his dream, and the interpretation of it; and strength of faith in prayer to God to obtain it, and who gave him wisdom to know it: Jacchiades interprets this might of power to save his own life, and the life of others:
and hast made known unto me now what we desired of thee; for though it was only made known to Daniel, yet it was in consequence of the united prayers of him and his companions, to which he ascribes it; which shows his great modesty and humility, not to attribute it to his own prayer, and the interest he had in God, as a God hearing prayer:
for thou hast now made known unto us the king's matter; or "word" (t); which he required of the wise men, namely, his dream, and the interpretation of it; this being made known to Daniel, he communicated it to his friends.
(s) "fortitudinem", V. L. Pagninus, Montanus; "robur", Piscator. (t) "verbum", Junius & Tremellius, Broughtonus, Michaelis; "sermonen", Pagninus, Montanus; "quod dicit rex", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
2:23 thee . . . thee--He ascribes all the glory to God.
God of my fathers--Thou hast shown Thyself the same God of grace to me, a captive exile, as Thou didst to Israel of old and this on account of the covenant made with our "fathers" (Lk 1:54-55; compare Ps 106:45).
given me wisdom and might--Thou being the fountain of both; referring to Dan 2:20. Whatever wise ability I have to stay the execution of the king's cruel decree, is Thy gift.
me . . . we . . . us--The revelation was given to Daniel, as "me" implies; yet with just modesty he joins his friends with him; because it was to their joint prayers, and not to his individually, that he owed the revelation from God.
known . . . the king's matter--the very words in which the Chaldeans had denied the possibility of any man on earth telling the dream ("not a man upon the earth can show the king's matter," Dan 2:10). Impostors are compelled by the God of truth to eat up their own words.
2:232:23: Զքէ՛ն Աստուած հարցն մերոց գոհանամ եւ օրհնեմ. զի իմաստութիւն եւ զօրութիւն ետուր ինձ. եւ ծանուցեր ինձ որ ինչ աղօթիւք խնդրեցաք մեք ՚ի քէն. եւ զտեսիլ թագաւորին ցուցեր ինձ։Դ
23 Գոհութիւն քեզ, մեր հայրերի՛ Աստուած,օրհնում եմ քեզ, որովհետեւ ուժ եւ իմաստութիւն տուեցիր ինձեւ յայտնեցիր ինձ այն, ինչ որ մենք աղօթքներով խնդրեցինք քեզնից,եւ բացատրեցիր ինձ թագաւորի տեսիլքը»:
23 Ես քեզի գոհութիւն ու փառք կը մատուցանեմ, ո՛վ իմ հայրերուս Աստուածը, որ ինծի իմաստութիւն ու զօրութիւն տուիր ու հիմա ինծի գիտցուցիր ինչ որ քեզմէ խնդրեցինք, քանզի թագաւորին բանը մեզի գիտցուցիր»։
Զքէն, Աստուած հարցն մերոց, գոհանամ եւ օրհնեմ, զի իմաստութիւն եւ զօրութիւն ետուր ինձ, եւ ծանուցեր ինձ որ ինչ աղօթիւք խնդրեցաք մեք ի քէն, եւ զտեսիլ թագաւորին ցուցեր [22]ինձ:

2:23: Զքէ՛ն Աստուած հարցն մերոց գոհանամ եւ օրհնեմ. զի իմաստութիւն եւ զօրութիւն ետուր ինձ. եւ ծանուցեր ինձ որ ինչ աղօթիւք խնդրեցաք մեք ՚ի քէն. եւ զտեսիլ թագաւորին ցուցեր ինձ։Դ
23 Գոհութիւն քեզ, մեր հայրերի՛ Աստուած,օրհնում եմ քեզ, որովհետեւ ուժ եւ իմաստութիւն տուեցիր ինձեւ յայտնեցիր ինձ այն, ինչ որ մենք աղօթքներով խնդրեցինք քեզնից,եւ բացատրեցիր ինձ թագաւորի տեսիլքը»:
23 Ես քեզի գոհութիւն ու փառք կը մատուցանեմ, ո՛վ իմ հայրերուս Աստուածը, որ ինծի իմաստութիւն ու զօրութիւն տուիր ու հիմա ինծի գիտցուցիր ինչ որ քեզմէ խնդրեցինք, քանզի թագաւորին բանը մեզի գիտցուցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
2:232:23 Славлю и величаю Тебя, Боже отцов моих, что Ты даровал мне мудрость и силу и открыл мне то, о чем мы молили Тебя; ибо Ты открыл нам дело царя.
2:24 εἰσελθὼν εισερχομαι enter; go in δὲ δε though; while Δανιηλ δανιηλ Daniēl; Thanil πρὸς προς to; toward τὸν ο the Αριωχ αριωχ the κατασταθέντα καθιστημι establish; appoint ὑπὸ υπο under; by τοῦ ο the βασιλέως βασιλευς monarch; king ἀποκτεῖναι αποκτεινω kill πάντας πας all; every τοὺς ο the σοφιστὰς σοφιστης the Βαβυλωνίας βαβυλωνια say; speak αὐτῷ αυτος he; him τοὺς ο the μὲν μεν first of all σοφιστὰς σοφιστης the Βαβυλωνίας βαβυλωνια not ἀπολέσῃς απολλυμι destroy; lose εἰσάγαγε εισαγω lead in; bring in δέ δε though; while με με me πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even ἕκαστα εκαστος each τῷ ο the βασιλεῖ βασιλευς monarch; king δηλώσω δηλοω make clear
2:24 כָּ kā כְּ like ל־ l- לְ to קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite דְּנָ֗ה dᵊnˈā דְּנָה this דָּֽנִיֵּאל֙ dˈāniyyēl דָּנִיֵּאל Daniel עַ֣ל ʕˈal עלל enter עַל־ ʕal- עַל upon אַרְיֹ֔וךְ ʔaryˈôḵ אַרְיֹוךְ Arioch דִּ֚י ˈdî דִּי [relative] מַנִּ֣י mannˈî מנה count מַלְכָּ֔א malkˈā מֶלֶךְ king לְ lᵊ לְ to הֹובָדָ֖ה hôvāḏˌā אבד perish לְ lᵊ לְ to חַכִּימֵ֣י ḥakkîmˈê חַכִּים wise בָבֶ֑ל vāvˈel בָּבֶל Babylon אֲזַ֣ל׀ ʔᵃzˈal אזל go וְ wᵊ וְ and כֵ֣ן ḵˈēn כֵּן thus אֲמַר־ ʔᵃmar- אמר say לֵ֗הּ lˈēh לְ to לְ lᵊ לְ to חַכִּימֵ֤י ḥakkîmˈê חַכִּים wise בָבֶל֙ vāvˌel בָּבֶל Babylon אַל־ ʔal- אַל not תְּהֹובֵ֔ד tᵊhôvˈēḏ אבד perish הַעֵ֨לְנִי֙ haʕˈēlᵊnî עלל enter קֳדָ֣ם qᵒḏˈām קֳדָם before מַלְכָּ֔א malkˈā מֶלֶךְ king וּ û וְ and פִשְׁרָ֖א fišrˌā פְּשַׁר interpretation לְ lᵊ לְ to מַלְכָּ֥א malkˌā מֶלֶךְ king אֲחַוֵּֽא׃ ס ʔᵃḥawwˈē . s חוה know
2:24. post haec Danihel ingressus ad Arioch quem constituerat rex ut perderet sapientes Babylonis sic ei locutus est sapientes Babylonis ne perdas introduc me in conspectu regis et solutionem regi enarraboAfter this Daniel went in to Arioch, to whom the king had given orders to destroy the wise men of Babylon, and he spoke thus to him: Destroy not the wise men of Babylon: bring me in before the king, and I will tell the solution to the king.
24. Therefore Daniel went in unto Arioch, whom the king had appointed to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation.
2:24. After this, Daniel went in to Arioch, whom the king had appointed to destroy the wise men of Babylon, and he spoke to him in this way, “Do not destroy the wise men of Babylon. Bring me in before the king, and I will explain the solution to the king.”
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:

2:23 Славлю и величаю Тебя, Боже отцов моих, что Ты даровал мне мудрость и силу и открыл мне то, о чем мы молили Тебя; ибо Ты открыл нам дело царя.
2:24
εἰσελθὼν εισερχομαι enter; go in
δὲ δε though; while
Δανιηλ δανιηλ Daniēl; Thanil
πρὸς προς to; toward
τὸν ο the
Αριωχ αριωχ the
κατασταθέντα καθιστημι establish; appoint
ὑπὸ υπο under; by
τοῦ ο the
βασιλέως βασιλευς monarch; king
ἀποκτεῖναι αποκτεινω kill
πάντας πας all; every
τοὺς ο the
σοφιστὰς σοφιστης the
Βαβυλωνίας βαβυλωνια say; speak
αὐτῷ αυτος he; him
τοὺς ο the
μὲν μεν first of all
σοφιστὰς σοφιστης the
Βαβυλωνίας βαβυλωνια not
ἀπολέσῃς απολλυμι destroy; lose
εἰσάγαγε εισαγω lead in; bring in
δέ δε though; while
με με me
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
καὶ και and; even
ἕκαστα εκαστος each
τῷ ο the
βασιλεῖ βασιλευς monarch; king
δηλώσω δηλοω make clear
2:24
כָּ כְּ like
ל־ l- לְ to
קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite
דְּנָ֗ה dᵊnˈā דְּנָה this
דָּֽנִיֵּאל֙ dˈāniyyēl דָּנִיֵּאל Daniel
עַ֣ל ʕˈal עלל enter
עַל־ ʕal- עַל upon
אַרְיֹ֔וךְ ʔaryˈôḵ אַרְיֹוךְ Arioch
דִּ֚י ˈdî דִּי [relative]
מַנִּ֣י mannˈî מנה count
מַלְכָּ֔א malkˈā מֶלֶךְ king
לְ lᵊ לְ to
הֹובָדָ֖ה hôvāḏˌā אבד perish
לְ lᵊ לְ to
חַכִּימֵ֣י ḥakkîmˈê חַכִּים wise
בָבֶ֑ל vāvˈel בָּבֶל Babylon
אֲזַ֣ל׀ ʔᵃzˈal אזל go
וְ wᵊ וְ and
כֵ֣ן ḵˈēn כֵּן thus
אֲמַר־ ʔᵃmar- אמר say
לֵ֗הּ lˈēh לְ to
לְ lᵊ לְ to
חַכִּימֵ֤י ḥakkîmˈê חַכִּים wise
בָבֶל֙ vāvˌel בָּבֶל Babylon
אַל־ ʔal- אַל not
תְּהֹובֵ֔ד tᵊhôvˈēḏ אבד perish
הַעֵ֨לְנִי֙ haʕˈēlᵊnî עלל enter
קֳדָ֣ם qᵒḏˈām קֳדָם before
מַלְכָּ֔א malkˈā מֶלֶךְ king
וּ û וְ and
פִשְׁרָ֖א fišrˌā פְּשַׁר interpretation
לְ lᵊ לְ to
מַלְכָּ֥א malkˌā מֶלֶךְ king
אֲחַוֵּֽא׃ ס ʔᵃḥawwˈē . s חוה know
2:24. post haec Danihel ingressus ad Arioch quem constituerat rex ut perderet sapientes Babylonis sic ei locutus est sapientes Babylonis ne perdas introduc me in conspectu regis et solutionem regi enarrabo
After this Daniel went in to Arioch, to whom the king had given orders to destroy the wise men of Babylon, and he spoke thus to him: Destroy not the wise men of Babylon: bring me in before the king, and I will tell the solution to the king.
2:24. After this, Daniel went in to Arioch, whom the king had appointed to destroy the wise men of Babylon, and he spoke to him in this way, “Do not destroy the wise men of Babylon. Bring me in before the king, and I will explain the solution to the king.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. Отсрочив на время смертную казнь (ст. 13-15), Ариох совсем не должен приводить в исполнение царское приказание: Даниилу открыто содержание виденного Навуходоносором сна. По восточному обычаю, воспрещающему доступ и вход к царю без предварительного доклада (Есф 4:11), пророк вводится к Навуходоносору Ариохом, как лицом заинтересованным в таком или ином исходе всего дела. Он, приостановивший смертную казнь, как бы оправдывает данный поступок: приводит к царю человека, могущего открыть значение сна.
Adam Clarke: Commentary on the Bible - 1831
2:24: Destroy not the wise men - The decree was suspended till it should be seen whether Daniel could tell the dream, and give its interpretation.
Albert Barnes: Notes on the Bible - 1834
2:24: Therefore Daniel went in, unto Arioch - In view of the fact that the matter was now disclosed to him, he proposed to lay it before the king. This of course, he did not do directly, but through Arioch, who was entrusted with the execution of the decree to slay the wise men of Babylon. That officer would naturally have access to the king, and it was proper that a proposal to arrest the execution of the sentence should be made through his instrumentality. The Chaldee דנה כל־קבל kô l-qebē l denâ h is, properly, "on this whole account " - or, "on this whole account because" - in accordance with the usually full and pleonastic mode of writing particles, Similar to the German "alldieweil," or the compound English "forasmuch as." The meaning is, that in view of the whole matter, he sought to lay the case before the king.
Destroy not the wise men of Babylon - That is, "Stay the execution of the sentence on them. Though they have failed to furnish the interpretation demanded, yet, as it can now be given, there is no occasion for the exercise of this severity." The ground of the sentence was that they could not interpret the dream. As the execution of the sentence involved Daniel and his friends, and as the reason why it was passed at all would now cease by his being able to furnish the required explanation, Daniel felt that it was a matter of mere justice that the execution of the sentence should cease altogether.
Bring me in before the king - It would seem from this that Daniel did not regard himself as having free access to the king, and he would not unceremoniously intrude himself into his presence. This verse confirms the interpretation given of Dan 2:16, and makes it in the highest degree probable that this was the first occasion on which he was personally before the king in reference to this matter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: Arioch: Dan 2:15
Destroy: Dan 2:12, Dan 2:13; Act 27:24
Geneva 1599
2:24 Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise [men] of Babylon: he went and said thus unto him; Destroy not (n) the wise [men] of Babylon: bring me in before the king, and I will shew unto the king the interpretation.
(n) By which appears that many were slain, as in verse thirteen, and the rest at Daniel's offer were preserved on condition. Not that Daniel favoured their wicked profession, but that he had respect to fairness, because the King proceeded according to his wicked affection, and not considering if their profession was morally correct or not.
John Gill
2:24 Therefore Daniel went in unto Arioch,.... Into his apartments at court, or wherever he was in quest of the wise men, of which Daniel had knowledge; this he did as soon as the secret was revealed to him, though not before he had given thanks to God:
whom the king had ordained to destroy the wise men of Babylon; this is a description of Arioch, from the office assigned him by King Nebuchadnezzar, who had appointed him to see this his will and pleasure accomplished:
he went and said thus unto him, destroy not the wise men of Babylon: that is, do not go on to destroy them, for some he had destroyed; this Daniel said, not from any special love he bore them, though some of them might have been his preceptors in the language and literature of the Chaldeans, and so he might have a natural affection for them, and indeed might say this out of common humanity; but this did not arise from any love he had to their wicked arts, which he abhorred, but from love of justice; for, however wicked these men might be, or however deserving of death on other accounts, yet not on this account, for not doing what was impossible for them to do:
bring me in before the king, and I will show unto the king the interpretation; that is, of the dream, and that itself: by this it seems that Daniel, as yet, was not so well known at court, nor of so much esteem and authority there, as to go in to the king of himself, but needed one to introduce him; and which confirms what has been supposed on Dan 2:16.
Robert Jamieson, A. R. Fausset and David Brown
2:24 Therefore--because of having received the divine communication.
bring me in before the king--implying that he had not previously been in person before the king (see on Dan 2:16).
2:242:24: Եւ եմո՛ւտ Դանիէլ առ Արիովք՝ զոր կացուցեալ էր թագաւորին կորուսանել զիմաստունս Բաբելացւոց. եւ ասաց ցնա զիմաստունս Բաբելացւոց մի՛ կոտորեր. բայց զիս տա՛ր առաջի թագաւորին, եւ ես պատմեցից զմեկնութիւնն թագաւորին[12060]։ [12060] Ոմանք. Զիմաստունս Բաբելոնի։ ՚Ի լուս՛՛. Եւ ասէ ցնա. Զիմաս՛՛. համաձայն բազմաց ՚ի բն՛՛։ Յոմանս պակասի. Առաջի թագաւորին, եւ ես պատմեցից, եւ այլն։
24 Դանիէլը մտաւ Արիոքի մօտ, որին թագաւորը նշանակել էր՝ կոտորելու Բաբելոնի իմաստուններին, եւ ասաց նրան. «Մի՛ կոտորիր Բաբելոնի իմաստուններին, այլ տա՛ր ինձ թագաւորի առաջ, եւ ես թագաւորին կը յայտնեմ երազի մեկնութիւնը»:
24 Ուստի Դանիէլ Արիովքին առջեւ ելաւ, որ թագաւորը որոշեր էր Բաբելոնի իմաստունները կորսնցնելու. գնաց ու անոր այսպէս ըսաւ. «Բաբելոնի իմաստունները մի՛ կորսնցներ, զիս թագաւորին առջեւ տար, որ մեկնութիւնը թագաւորին իմացնեմ»։
Եւ եմուտ Դանիէլ առ Արիովք զոր կացուցեալ էր թագաւորին կորուսանել զիմաստունս Բաբելացւոց, եւ ասէ ցնա. Զիմաստունս Բաբելացւոց մի՛ կոտորեր. բայց զիս տար առաջի թագաւորին, եւ ես պատմեցից զմեկնութիւնն թագաւորին:

2:24: Եւ եմո՛ւտ Դանիէլ առ Արիովք՝ զոր կացուցեալ էր թագաւորին կորուսանել զիմաստունս Բաբելացւոց. եւ ասաց ցնա զիմաստունս Բաբելացւոց մի՛ կոտորեր. բայց զիս տա՛ր առաջի թագաւորին, եւ ես պատմեցից զմեկնութիւնն թագաւորին[12060]։
[12060] Ոմանք. Զիմաստունս Բաբելոնի։ ՚Ի լուս՛՛. Եւ ասէ ցնա. Զիմաս՛՛. համաձայն բազմաց ՚ի բն՛՛։ Յոմանս պակասի. Առաջի թագաւորին, եւ ես պատմեցից, եւ այլն։
24 Դանիէլը մտաւ Արիոքի մօտ, որին թագաւորը նշանակել էր՝ կոտորելու Բաբելոնի իմաստուններին, եւ ասաց նրան. «Մի՛ կոտորիր Բաբելոնի իմաստուններին, այլ տա՛ր ինձ թագաւորի առաջ, եւ ես թագաւորին կը յայտնեմ երազի մեկնութիւնը»:
24 Ուստի Դանիէլ Արիովքին առջեւ ելաւ, որ թագաւորը որոշեր էր Բաբելոնի իմաստունները կորսնցնելու. գնաց ու անոր այսպէս ըսաւ. «Բաբելոնի իմաստունները մի՛ կորսնցներ, զիս թագաւորին առջեւ տար, որ մեկնութիւնը թագաւորին իմացնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:242:24 После сего Даниил вошел к Ариоху, которому царь повелел умертвить мудрецов Вавилонских, пришел и сказал ему: не убивай мудрецов Вавилонских; введи меня к царю, и я открою значение {сна}.
2:25 τότε τοτε at that Αριωχ αριωχ down; by σπουδὴν σπουδη diligence; haste εἰσήγαγεν εισαγω lead in; bring in τὸν ο the Δανιηλ δανιηλ Daniēl; Thanil πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ὅτι οτι since; that εὕρηκα ευρισκω find ἄνθρωπον ανθρωπος person; human σοφὸν σοφος wise ἐκ εκ from; out of τῆς ο the αἰχμαλωσίας αιχμαλωσια captivity τῶν ο the υἱῶν υιος son τῆς ο the Ιουδαίας ιουδαια Ioudaia; Iuthea ὃς ος who; what τῷ ο the βασιλεῖ βασιλευς monarch; king δηλώσει δηλοω make clear ἕκαστα εκαστος each
2:25 אֱדַ֤יִן ʔᵉḏˈayin אֱדַיִן then אַרְיֹוךְ֙ ʔaryôḵ אַרְיֹוךְ Arioch בְּ bᵊ בְּ in הִתְבְּהָלָ֔ה hiṯbᵊhālˈā בהל disturb הַנְעֵ֥ל hanʕˌēl עלל enter לְ lᵊ לְ to דָנִיֵּ֖אל ḏāniyyˌēl דָּנִיֵּאל Daniel קֳדָ֣ם qᵒḏˈām קֳדָם before מַלְכָּ֑א malkˈā מֶלֶךְ king וְ wᵊ וְ and כֵ֣ן ḵˈēn כֵּן thus אֲמַר־ ʔᵃmar- אמר say לֵ֗הּ lˈēh לְ to דִּֽי־ dˈî- דִּי [relative] הַשְׁכַּ֤חַת haškˈaḥaṯ שׁכח find גְּבַר֙ gᵊvˌar גְּבַר man מִן־ min- מִן from בְּנֵ֤י bᵊnˈê בַּר son גָֽלוּתָא֙ ḡˈālûṯā גָּלוּ exile דִּ֣י dˈî דִּי [relative] יְה֔וּד yᵊhˈûḏ יְהוּד Judaea דִּ֥י dˌî דִּי [relative] פִשְׁרָ֖א fišrˌā פְּשַׁר interpretation לְ lᵊ לְ to מַלְכָּ֥א malkˌā מֶלֶךְ king יְהֹודַֽע׃ yᵊhôḏˈaʕ ידע know
2:25. tunc Arioch festinus introduxit Danihelem ad regem et dixit ei inveni hominem de filiis transmigrationis Iudae qui solutionem regi adnuntietThen Arioch in haste brought in Daniel to the king, and said to him: I have found a man of the children of the captivity of Juda, that will resolve the question to the king.
25. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the children of the captivity of Judah, that will make known unto the king the interpretation.
2:25. Then Arioch quickly brought Daniel to the king, and he said to him, “I have found a man of the sons of the transmigration of Judah, who would announce the solution to the king.”
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise [men] of Babylon: he went and said thus unto him; Destroy not the wise [men] of Babylon: bring me in before the king, and I will shew unto the king the interpretation:

2:24 После сего Даниил вошел к Ариоху, которому царь повелел умертвить мудрецов Вавилонских, пришел и сказал ему: не убивай мудрецов Вавилонских; введи меня к царю, и я открою значение {сна}.
2:25
τότε τοτε at that
Αριωχ αριωχ down; by
σπουδὴν σπουδη diligence; haste
εἰσήγαγεν εισαγω lead in; bring in
τὸν ο the
Δανιηλ δανιηλ Daniēl; Thanil
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ὅτι οτι since; that
εὕρηκα ευρισκω find
ἄνθρωπον ανθρωπος person; human
σοφὸν σοφος wise
ἐκ εκ from; out of
τῆς ο the
αἰχμαλωσίας αιχμαλωσια captivity
τῶν ο the
υἱῶν υιος son
τῆς ο the
Ιουδαίας ιουδαια Ioudaia; Iuthea
ὃς ος who; what
τῷ ο the
βασιλεῖ βασιλευς monarch; king
δηλώσει δηλοω make clear
ἕκαστα εκαστος each
2:25
אֱדַ֤יִן ʔᵉḏˈayin אֱדַיִן then
אַרְיֹוךְ֙ ʔaryôḵ אַרְיֹוךְ Arioch
בְּ bᵊ בְּ in
הִתְבְּהָלָ֔ה hiṯbᵊhālˈā בהל disturb
הַנְעֵ֥ל hanʕˌēl עלל enter
לְ lᵊ לְ to
דָנִיֵּ֖אל ḏāniyyˌēl דָּנִיֵּאל Daniel
קֳדָ֣ם qᵒḏˈām קֳדָם before
מַלְכָּ֑א malkˈā מֶלֶךְ king
וְ wᵊ וְ and
כֵ֣ן ḵˈēn כֵּן thus
אֲמַר־ ʔᵃmar- אמר say
לֵ֗הּ lˈēh לְ to
דִּֽי־ dˈî- דִּי [relative]
הַשְׁכַּ֤חַת haškˈaḥaṯ שׁכח find
גְּבַר֙ gᵊvˌar גְּבַר man
מִן־ min- מִן from
בְּנֵ֤י bᵊnˈê בַּר son
גָֽלוּתָא֙ ḡˈālûṯā גָּלוּ exile
דִּ֣י dˈî דִּי [relative]
יְה֔וּד yᵊhˈûḏ יְהוּד Judaea
דִּ֥י dˌî דִּי [relative]
פִשְׁרָ֖א fišrˌā פְּשַׁר interpretation
לְ lᵊ לְ to
מַלְכָּ֥א malkˌā מֶלֶךְ king
יְהֹודַֽע׃ yᵊhôḏˈaʕ ידע know
2:25. tunc Arioch festinus introduxit Danihelem ad regem et dixit ei inveni hominem de filiis transmigrationis Iudae qui solutionem regi adnuntiet
Then Arioch in haste brought in Daniel to the king, and said to him: I have found a man of the children of the captivity of Juda, that will resolve the question to the king.
2:25. Then Arioch quickly brought Daniel to the king, and he said to him, “I have found a man of the sons of the transmigration of Judah, who would announce the solution to the king.”
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jfb▾ jg▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will show unto the king the interpretation. 25 Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. 26 The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? 27 Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, show unto the king; 28 But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these; 29 As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. 30 But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.
We have here the introduction to Daniel's declaring the dream, and the interpretation of it.
I. He immediately bespoke the reversing of the sentence against the wise men of Babylon, v. 24. He went with all speed to Arioch, to tell him that his commission was now superseded: Destroy not the wise men of Babylon. Though there were those of them perhaps that deserved to die, as magicians, by the law of God, yet here that which they stood condemned for was not a crime worth of death or of bonds, and therefore let them not die, and be unjustly destroyed, but let them live, and be justly shamed, as having been nonplussed and unable to do that which a prophet of the Lord could do. Note, Since God shows common kindness to the evil and good, we should do so too, and be ready to save the lives of even bad men, Matt. v. 45. A good man is a common good. To Paul in the ship God gave the souls of all that sailed with him; they were saved for his sake. To Daniel was owing the preservation of all the wise men, who yet rendered not according to the benefit done to them, ch. iii. 8.
II. He offered his service, with great assurance, to go to the king, and tell him his dream and the interpretation of it, and was admitted accordingly, v. 24, 25. Arioch brought him in haste to the king, hoping to ingratiate himself by introducing Daniel; he pretends he had sought him to interpret the king's dream, whereas really it was to execute upon him the king's sentence that he sought him. But courtiers' business is every way to humour the prince and make their own services acceptable.
III. He contrived as much as might be to reflect shame upon the magicians, and to give honour to God, upon this occasion. The king owned that it was a bold undertaking, and questioned whether he could make it good (v. 26): Art thou able to make known unto me the dream? What! Such a babe in this knowledge, such a stripling as thou are, wilt thou undertake that which thy seniors despair of doing? The less likely it appeared to the king that Daniel should do this the more God was glorified in enabling him to do it. Note, In transmitting divine revelation to the children of men it has been God's usual way to make use of the weak and foolish things and persons of the world, and such as were despised and despaired of, to confound the wise and mighty, that the excellency of the power might be of him, 1 Cor. i. 27, 28. Daniel from this takes occasion, 1. To put the king out of conceit with his magicians and soothsayers, whom he had such great expectations from (v. 27): "This secret they cannot show to the king; it is out of their power; the rules of their art will not reach to it. Therefore let not the king be angry with them for not doing that which they cannot do; but rather despise them, and cast them off, because they cannot do it." Broughton reads it generally: "This secret no sages, astrologers, enchanters, or entrail-cookers, can show unto the king; let not the king therefore consult them any more." Note, The experience we have of the inability of all creatures to give us satisfaction should lessen our esteem of them, and lower our expectations from them. They are baffled in their pretensions; we are baffled in our hopes from them. Hitherto they come, and no further; let us therefore say to them, as Job to his friends, Now you are nothing; miserable comforters are you all. 2. To bring him to the knowledge of the one only living and true God, the God whom Daniel worshipped: "Though they cannot find out the secret, let not the king despair of having it found out, for there is a God in heaven that reveals secrets," v. 28. Note, The insufficiency of creatures should drive us to the all-sufficiency of the Creator. There is a God in heaven (and it is well for us there is) who can do that for us, and make known that to us, which none on earth can, particularly the secret history of the work of redemption and the secret designs of God's love to us therein, the mystery which was hidden from ages and generations; divine revelation helps us out where human reason leaves us quite at a loss, and makes known that, not only to kings, but to the poor of this world, which none of the philosophers or politicians of the heathens, with all their oracles and arts of divination to help them, could ever pretend to give us any light into, Rom. xvi. 25, 26.
IV. He confirmed the king in his opinion that the dream he was thus solicitous to recover the idea of was really well worth enquiring after, that it was of great value and of vast consequence, not a common dream, the idle disport of a ludicrous and luxuriant fancy, which was not worth remembering or telling again, but that it was a divine discovery, a ray of light darted into his mind from the upper world, relating to the great affairs and revolutions of this lower world. God in it made known to the king what should be in the latter days (v. 28), that is, in the times that were to come, reaching as far as the setting up of Christ's kingdom in the world, which was to be in the latter days, Heb. i. 1. And again (v. 29): "The thoughts which came into thy mind were not the repetitions of what had been before, as our dreams usually are"--
Omnia quæ sensu volvuntur vota diurno
Tempore sopito reddit amica quies--
The sentiments which we indulge throughout the day
often mingle with the grateful slumbers of the night.
CLAUDIAN.
"But they were predictions of what should come to pass hereafter, which he that reveals secrets makes known unto thee; and therefore thou art in the right in taking the hint and pursuing it thus." Note, Things that are to come to pass hereafter are secret things, which God only can reveal; and what he has revealed of those things, especially with reference to the last days of all, to the end of time, ought to be very seriously and diligently enquired into and considered by every one of us. Some think that the thoughts which are said to have come into the king's mind upon his bed, what should come to pass hereafter, were his own thoughts when he was awake. Just before he fell asleep, and dreamed this dream, he was musing in his own mind what would be the issue of his growing greatness, what his kingdom would hereafter come to; and so the dream was an answer to those thoughts. What discoveries God intends to make he thus prepares men for.
V. He solemnly professes that he could not pretend to have merited from God the favour of this discovery, or to have obtained it by any sagacity of his own (v. 30): "But, as for me, this secret is not found out by me, but is revealed to me, and that not for any wisdom that I have more than any living, to qualify me for the receiving of such a discovery." Note, It well becomes those whom God has highly favoured and honoured to be very humble and low in their own eyes, to lay aside all opinion of their own wisdom and worthiness, that God alone may have all the praise of the good they are, and have, and do, and that all may be attributed to the freeness of his good-will towards them and the fulness of his good work in them. The secret was made known to him not for his own sake, but, 1. For the sake of his people, for their sakes that shall make known the interpretation to the king, that is, for the sake of his brethren and companions in tribulation, who had by their prayers helped him to obtain this discovery, and so might be said to make known the interpretation--that their lives might be spared, that they might come into favour and be preferred, and all the people of the Jews might fare the better, in their captivity, for their sakes. Note, Humble men will be always ready to think that what God does for them and by them is more for the sake of others than for their own. 2. For the sake of his prince; and some read the former clause in this sense, "Not for any wisdom of mine, but that the king may know the interpretation, and that thou mightest know the thoughts of thy heart, that thou mightest have satisfaction given thee as to what thou wast before considering, and thereby instruction given thee how to behave towards the church of God." God revealed this thing to Daniel that he might make it known to the king. Prophets receive that they may give, that the discoveries made to them may not be lodged with themselves, but communicated to the persons that are concerned.
Albert Barnes: Notes on the Bible - 1834
2:25: Then Arioch brought in Daniel before the king in haste - The Chaldee word used here implies "in tumultuous haste," as of one who was violently excited, or in a state of trepidation, from בהל bâ hal - "to tremble, to be in trepidation." The trepidation in this case may have arisen from one or both of two causes:
(1) exultation, or joy, that the great secret was discovered; or
(2) joy that the effusion of blood might be stayed, and that there might be now no necessity to continue the execution of the sentence against the wise men.
I have found a man - Margin, as in Chaldee, "That I have found a man It is not to be supposed that Arioch had known anything of the application which Daniel had made to the king to delay the execution of the sentence Dan 2:16, and, for anything that appears, he had suspended that execution on his own responsibility. Ignorant as he was, therefore, of any such arrangement, and viewing only his own agency in the matter, it was natural for him to go in and announce this as something entirely new to the king, and without suggesting that the execution of the sentence had been at all delayed. It was a most remarkable circumstance, and one which looks like a Divine interposition, that he should have been disposed to delay the execution of the sentence at all, so that Daniel could have an opportunity of showing whether he could not divulge the secret. All the circumstances of the case seem to imply that Arioch was not a man of a cruel disposition, but was disposed, as far as possible, to pRev_ent the effusion of blood.
Of the captives of Judah - Margin, as in Chaldee, "of the children of the captivity." The word "Judah" here probably refers to the "country" rather than to the "people," and means that he was among those who had been brought from the land of Judah.
That will make known unto the king the interpretation - It is clear, from the whole narrative, that Arioch had great confidence in Daniel. All the "evidence" which he could halve that he would be able to make this known, must have been from the fact that Daniel "professed" to be able to do it; but such was his confidence in him that he had no doubt that he would be able to do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: brought: Pro 24:11; Ecc 9:10
I have: Chal, That I have
captives of Judah: Chal, children of the captivity of Judah. Dan 1:6, Dan 6:13; Neh 7:6; Co1 1:27, Co1 1:28
John Gill
2:25 Then Arioch brought in Daniel before the king in haste,.... As knowing how impatient the king was to have his dream, and the interpretation of it, told him; and how pleasing this would be to him, and be a means of ingratiating and establishing him in his affections, as well as for the sake of saving the lives of the wise men:
and said thus unto him, I have found a man of the captives of Judah: as if he had made it his business to inquire after a man capable of answering the king's demands; whereas he sought after Daniel at first, not for this purpose, but to destroy him; and now Daniel made his application to him for introduction to the king, and was not looked after by Arioch; but he here did as courtiers do, make the most of everything to their own advantage, to insinuate themselves into the favour of princes: it looks by this as if Arioch did not know of Daniel's having been with the king before, and of the promise he had made him; that granting him time, he would satisfy him in the matter requested, which he was now ready to do, as he had told Arioch; and therefore he adds,
that will make known unto the king the interpretation; that is, of his dream.
Robert Jamieson, A. R. Fausset and David Brown
2:25 I have found a man--Like all courtiers, in announcing agreeable tidings, he ascribes the merit of the discovery to himself [JEROME]. So far from it being a discrepancy, that he says nothing of the previous understanding between him and Daniel, or of Daniel's application to the king (Dan 2:15-16), it is just what we should expect. Arioch would not dare to tell an absolute despot that he had stayed the execution of his sanguinary decree, on his own responsibility; but would, in the first instance, secretly stay it until Daniel had got, by application from the king, the time required, without Arioch seeming to know of Daniel's application as the cause of the respite; then, when Daniel had received the revelation, Arioch would in trembling haste bring him in, as if then for the first time he had "found" him. The very difficulty when cleared up is a proof of genuineness, as it never would be introduced by a forger.
2:252:25: Յայնժամ Արիովք փութապէ՛ս տարաւ զԴանիէլ առաջի թագաւորին, եւ ասէ ցնա. Գտի՛ այր մի յորդւոց գերութեանն Հրէաստանի, որ զմեկնութիւնն պատմեսցէ արքայի։
25 Այն ժամանակ Արիոքը Դանիէլին շտապ տարաւ թագաւորի առաջ եւ ասաց նրան. «Հրէաստանից գերի բերուածների մէջ գտայ մի մարդ, որ երազի մեկնութիւնը պիտի յայտնի արքային»:
25 Այն ատեն Արիովք արտորնօք Դանիէլը թագաւորին առջեւ հանեց ու անոր այսպէս ըսաւ. «Հրէաստանի գերիներէն մարդ մը գտայ, որ մեկնութիւնը պիտի գիտցնէ թագաւորին»։
Յայնժամ Արիովք փութապէս տարաւ զԴանիէլ առաջի թագաւորին, եւ ասէ ցնա. Գտի այր մի յորդւոց գերութեանն Հրէաստանի, որ զմեկնութիւնն պատմեսցէ արքայի:

2:25: Յայնժամ Արիովք փութապէ՛ս տարաւ զԴանիէլ առաջի թագաւորին, եւ ասէ ցնա. Գտի՛ այր մի յորդւոց գերութեանն Հրէաստանի, որ զմեկնութիւնն պատմեսցէ արքայի։
25 Այն ժամանակ Արիոքը Դանիէլին շտապ տարաւ թագաւորի առաջ եւ ասաց նրան. «Հրէաստանից գերի բերուածների մէջ գտայ մի մարդ, որ երազի մեկնութիւնը պիտի յայտնի արքային»:
25 Այն ատեն Արիովք արտորնօք Դանիէլը թագաւորին առջեւ հանեց ու անոր այսպէս ըսաւ. «Հրէաստանի գերիներէն մարդ մը գտայ, որ մեկնութիւնը պիտի գիտցնէ թագաւորին»։
zohrab-1805▾ eastern-1994▾ western am▾
2:252:25 Тогда Ариох немедленно привел Даниила к царю и сказал ему: я нашел из пленных сынов Иудеи человека, который может открыть царю значение {сна}.
2:26 ἀποκριθεὶς αποκρινομαι respond δὲ δε though; while ὁ ο the βασιλεὺς βασιλευς monarch; king εἶπε επω say; speak τῷ ο the Δανιηλ δανιηλ Daniēl; Thanil ἐπικαλουμένῳ επικαλεω invoke; nickname δὲ δε though; while Χαλδαϊστὶ χαλδαιστι able; can δηλῶσαί δηλοω make clear μοι μοι me τὸ ο the ὅραμα οραμα vision ὃ ος who; what εἶδον οραω view; see καὶ και and; even τὴν ο the τούτου ουτος this; he σύγκρισιν συγκρισις interpretation
2:26 עָנֵ֤ה ʕānˈē ענה answer מַלְכָּא֙ malkˌā מֶלֶךְ king וְ wᵊ וְ and אָמַ֣ר ʔāmˈar אמר say לְ lᵊ לְ to דָנִיֵּ֔אל ḏāniyyˈēl דָּנִיֵּאל Daniel דִּ֥י dˌî דִּי [relative] שְׁמֵ֖הּ šᵊmˌēh שֻׁם name בֵּלְטְשַׁאצַּ֑ר bēlᵊṭšaṣṣˈar בֵּלְטְשַׁאצַּר Belteshazzar הַֽה *hˈa הֲ [interrogative] אִיתָ֣ךְאיתיך *ʔîṯˈāḵ אִיתַי existence כָּהֵ֗ל kāhˈēl כהל be able לְ lᵊ לְ to הֹודָעֻתַ֛נִי hôḏāʕuṯˈanî ידע know חֶלְמָ֥א ḥelmˌā חֵלֶם dream דִֽי־ ḏˈî- דִּי [relative] חֲזֵ֖ית ḥᵃzˌêṯ חזה see וּ û וְ and פִשְׁרֵֽהּ׃ fišrˈēh פְּשַׁר interpretation
2:26. respondit rex et dixit Daniheli cuius nomen erat Balthasar putasne vere potes indicare mihi somnium quod vidi et interpretationem eiusThe king answered, and said to Daniel, whose name was Baltassar: Thinkest thou indeed that thou canst tell me the dream that I saw, and the interpretation thereof?
26. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?
2:26. The king answered and said to Daniel, whose name was Belteshazzar, “Do you really think that you can reveal to me the dream that I saw and its interpretation?”
Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation:

2:25 Тогда Ариох немедленно привел Даниила к царю и сказал ему: я нашел из пленных сынов Иудеи человека, который может открыть царю значение {сна}.
2:26
ἀποκριθεὶς αποκρινομαι respond
δὲ δε though; while
ο the
βασιλεὺς βασιλευς monarch; king
εἶπε επω say; speak
τῷ ο the
Δανιηλ δανιηλ Daniēl; Thanil
ἐπικαλουμένῳ επικαλεω invoke; nickname
δὲ δε though; while
Χαλδαϊστὶ χαλδαιστι able; can
δηλῶσαί δηλοω make clear
μοι μοι me
τὸ ο the
ὅραμα οραμα vision
ος who; what
εἶδον οραω view; see
καὶ και and; even
τὴν ο the
τούτου ουτος this; he
σύγκρισιν συγκρισις interpretation
2:26
עָנֵ֤ה ʕānˈē ענה answer
מַלְכָּא֙ malkˌā מֶלֶךְ king
וְ wᵊ וְ and
אָמַ֣ר ʔāmˈar אמר say
לְ lᵊ לְ to
דָנִיֵּ֔אל ḏāniyyˈēl דָּנִיֵּאל Daniel
דִּ֥י dˌî דִּי [relative]
שְׁמֵ֖הּ šᵊmˌēh שֻׁם name
בֵּלְטְשַׁאצַּ֑ר bēlᵊṭšaṣṣˈar בֵּלְטְשַׁאצַּר Belteshazzar
הַֽה
*hˈa הֲ [interrogative]
אִיתָ֣ךְאיתיך
*ʔîṯˈāḵ אִיתַי existence
כָּהֵ֗ל kāhˈēl כהל be able
לְ lᵊ לְ to
הֹודָעֻתַ֛נִי hôḏāʕuṯˈanî ידע know
חֶלְמָ֥א ḥelmˌā חֵלֶם dream
דִֽי־ ḏˈî- דִּי [relative]
חֲזֵ֖ית ḥᵃzˌêṯ חזה see
וּ û וְ and
פִשְׁרֵֽהּ׃ fišrˈēh פְּשַׁר interpretation
2:26. respondit rex et dixit Daniheli cuius nomen erat Balthasar putasne vere potes indicare mihi somnium quod vidi et interpretationem eius
The king answered, and said to Daniel, whose name was Baltassar: Thinkest thou indeed that thou canst tell me the dream that I saw, and the interpretation thereof?
2:26. The king answered and said to Daniel, whose name was Belteshazzar, “Do you really think that you can reveal to me the dream that I saw and its interpretation?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26. Непосредственно знакомый с мудростью Даниила, Навуходоносор однако не вполне еще уверен в том, что он, иноплеменник (25: ст.), может открыть то, что оказалось не под силу вавилонским мудрецам.
Albert Barnes: Notes on the Bible - 1834
2:26: The king answered, and said to Daniel, whose name was Belteshazzar - See the notes at Dan 1:7. The "king" may have addressed him by this name, and probably did during this interview. This was the name, it would seem, by which he was known in Babylon - a name which implied honor and respectability, as being conferred on one whom it was supposed the principal Babylonian divinity favored.
Art thou able to make known unto me the dream? - One of the first points in the difficulty was to recal "the dream itself," and hence, this was the first inquiry which the king presented. If he could not recal that, of course the matter was at an end, and the law would be suffered to take its course.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:26: Daniel: Dan 1:7, Dan 4:8, Dan 4:19, Dan 5:12
Art: Dan 2:3-7, Dan 4:18, Dan 5:16; Gen 41:15; Sa1 17:33
John Gill
2:26 The king answered and said to Daniel, whose name was Belteshazzar,.... The name given him by the prince of the eunuchs, Dan 1:7, and by which he was known to Nebuchadnezzar; and very likely he called him now by this name, which is the reason of its being mentioned:
art thou able to make known unto me the dream which I have seen, and the interpretation thereof? this he said, either as doubting and questioning, or as admiring that one so young should be able to do that, which his seniors, the wise men in Babylon, could not do; or he put this question, as impatient to hear what he must expect from him, whether the performance of his promise, or such an answer as the wise men had given him.
John Wesley
2:26 Belteshazzar - By this name of Belteshazzar he had given Daniel, he took courage as if he might expect some great thing from him: for the word signifies the keeper of secret treasure.
2:262:26: Պատասխանի ետ թագաւորն եւ ասէ ցԴանիէլ՝ որում անուն էր Բաղտասար. եթէ կարօ՞ղ իցես պատմել ինձ զերազն զոր տեսի՝ եւ զմեկնութիւն նորա[12061]։ [12061] Ոմանք. Որոյ անունն Բաղտասար. եթէ կարո՞ղ ես։
26 Թագաւորը պատասխանեց Դանիէլին, որի անունն էր Բաղդասար, եւ ասաց. «Կարո՞ղ ես պատմել ինձ իմ տեսած երազն ու յայտնել նրա մեկնութիւնը»:
26 Թագաւորը պատասխան տուաւ ու ըսաւ Դանիէլին, որուն անունը Բաղտասասար դրուած էր. «Կարո՞ղ ես դուն իմ տեսած երազս ու անոր մեկնութիւնը ինծի գիտցնել»։
Պատասխանի ետ թագաւորն եւ ասէ ցԴանիէլ` որում անուն էր Բաղտասար, եթէ` Կարո՞ղ իցես պատմել ինձ զերազն զոր տեսի, եւ զմեկնութիւն նորա:

2:26: Պատասխանի ետ թագաւորն եւ ասէ ցԴանիէլ՝ որում անուն էր Բաղտասար. եթէ կարօ՞ղ իցես պատմել ինձ զերազն զոր տեսի՝ եւ զմեկնութիւն նորա[12061]։
[12061] Ոմանք. Որոյ անունն Բաղտասար. եթէ կարո՞ղ ես։
26 Թագաւորը պատասխանեց Դանիէլին, որի անունն էր Բաղդասար, եւ ասաց. «Կարո՞ղ ես պատմել ինձ իմ տեսած երազն ու յայտնել նրա մեկնութիւնը»:
26 Թագաւորը պատասխան տուաւ ու ըսաւ Դանիէլին, որուն անունը Բաղտասասար դրուած էր. «Կարո՞ղ ես դուն իմ տեսած երազս ու անոր մեկնութիւնը ինծի գիտցնել»։
zohrab-1805▾ eastern-1994▾ western am▾
2:262:26 Царь сказал Даниилу, который назван был Валтасаром: можешь ли ты сказать мне сон, который я видел, и значение его?
2:27 ἐκφωνήσας εκφωνεω though; while ὁ ο the Δανιηλ δανιηλ Daniēl; Thanil ἐπὶ επι in; on τοῦ ο the βασιλέως βασιλευς monarch; king εἶπεν επω say; speak τὸ ο the μυστήριον μυστηριον mystery ὃ ος who; what ἑώρακεν οραω view; see ὁ ο the βασιλεύς βασιλευς monarch; king οὐκ ου not ἔστι ειμι be σοφῶν σοφος wise καὶ και and; even φαρμακῶν φαρμακος sorcerer καὶ και and; even ἐπαοιδῶν επαοιδος and; even γαζαρηνῶν γαζαρηνος the δήλωσις δηλωσις pointing out; manifestation
2:27 עָנֵ֧ה ʕānˈē ענה answer דָנִיֵּ֛אל ḏāniyyˈēl דָּנִיֵּאל Daniel קֳדָ֥ם qᵒḏˌām קֳדָם before מַלְכָּ֖א malkˌā מֶלֶךְ king וְ wᵊ וְ and אָמַ֑ר ʔāmˈar אמר say רָזָה֙ rāzˌā רָז secret דִּֽי־ dˈî- דִּי [relative] מַלְכָּ֣א malkˈā מֶלֶךְ king שָׁאֵ֔ל šāʔˈēl שׁאל ask לָ֧א lˈā לָא not חַכִּימִ֣ין ḥakkîmˈîn חַכִּים wise אָֽשְׁפִ֗ין ʔˈāšᵊfˈîn אָשַׁף enchanter חַרְטֻמִּין֙ ḥarṭummîn חַרְטֹּם magician גָּזְרִ֔ין gozrˈîn גזר cut יָכְלִ֖ין yoḵlˌîn יכל be able לְ lᵊ לְ to הַֽחֲוָיָ֥ה hˈaḥᵃwāyˌā חוה know לְ lᵊ לְ to מַלְכָּֽא׃ malkˈā מֶלֶךְ king
2:27. et respondens Danihel coram rege ait mysterium quod rex interrogat sapientes magi et arioli et aruspices non queunt indicare regiAnd Daniel made answer before the king, and said: The secret that the king desireth to know, none of the wise men, or the philosophers, or the diviners, or the soothsayers, can declare to the king.
27. Daniel answered before the king, and said, The secret which the king hath demanded can neither wise men, enchanters, magicians, nor soothsayers, shew unto the king;
2:27. And Daniel, facing the king, answered and said, “The secret that the king seeks, the wise men, the seers, and the soothsayers are unable to reveal to the king.
The king answered and said to Daniel, whose name [was] Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof:

2:26 Царь сказал Даниилу, который назван был Валтасаром: можешь ли ты сказать мне сон, который я видел, и значение его?
2:27
ἐκφωνήσας εκφωνεω though; while
ο the
Δανιηλ δανιηλ Daniēl; Thanil
ἐπὶ επι in; on
τοῦ ο the
βασιλέως βασιλευς monarch; king
εἶπεν επω say; speak
τὸ ο the
μυστήριον μυστηριον mystery
ος who; what
ἑώρακεν οραω view; see
ο the
βασιλεύς βασιλευς monarch; king
οὐκ ου not
ἔστι ειμι be
σοφῶν σοφος wise
καὶ και and; even
φαρμακῶν φαρμακος sorcerer
καὶ και and; even
ἐπαοιδῶν επαοιδος and; even
γαζαρηνῶν γαζαρηνος the
δήλωσις δηλωσις pointing out; manifestation
2:27
עָנֵ֧ה ʕānˈē ענה answer
דָנִיֵּ֛אל ḏāniyyˈēl דָּנִיֵּאל Daniel
קֳדָ֥ם qᵒḏˌām קֳדָם before
מַלְכָּ֖א malkˌā מֶלֶךְ king
וְ wᵊ וְ and
אָמַ֑ר ʔāmˈar אמר say
רָזָה֙ rāzˌā רָז secret
דִּֽי־ dˈî- דִּי [relative]
מַלְכָּ֣א malkˈā מֶלֶךְ king
שָׁאֵ֔ל šāʔˈēl שׁאל ask
לָ֧א lˈā לָא not
חַכִּימִ֣ין ḥakkîmˈîn חַכִּים wise
אָֽשְׁפִ֗ין ʔˈāšᵊfˈîn אָשַׁף enchanter
חַרְטֻמִּין֙ ḥarṭummîn חַרְטֹּם magician
גָּזְרִ֔ין gozrˈîn גזר cut
יָכְלִ֖ין yoḵlˌîn יכל be able
לְ lᵊ לְ to
הַֽחֲוָיָ֥ה hˈaḥᵃwāyˌā חוה know
לְ lᵊ לְ to
מַלְכָּֽא׃ malkˈā מֶלֶךְ king
2:27. et respondens Danihel coram rege ait mysterium quod rex interrogat sapientes magi et arioli et aruspices non queunt indicare regi
And Daniel made answer before the king, and said: The secret that the king desireth to know, none of the wise men, or the philosophers, or the diviners, or the soothsayers, can declare to the king.
2:27. And Daniel, facing the king, answered and said, “The secret that the king seeks, the wise men, the seers, and the soothsayers are unable to reveal to the king.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27. Сомнение царя законно, если иметь в виду обыкновенную человеческую мудрость: она бессильна разрешить тайну. Последняя ведома одному лишь Богу. Он, пославши сновидение Навуходоносору, может разъяснить его. Своим органом Господь избрал в данном случае Даниила. Последний оказывается способным рассказать и объяснить сон, благодаря озарению свыше. Поэтому царь может быть уверен, что его сновидение будет открыто и объяснено.
Adam Clarke: Commentary on the Bible - 1831
2:27: Cannot the wise men - Cannot your own able men, aided by your gods, tell you the secret? This question was necessary in order that the king might see the foolishness of depending on the one, or worshipping the other.
The soothsayers - One of our old words: "The tellers of truth:" but גזרין gazerin is the name of another class of those curious artists, unless we suppose it to mean the same as the Chaldeans, Dan 2:2. They are supposed to be persons who divined by numbers, amulets, etc. There are many conjectures about them, which, whatever learning they show, cast little light upon this place.
Albert Barnes: Notes on the Bible - 1834
2:27: Daniel answered in the presence of the king, and said, The secret which the king hath demanded, cannot the wise men ... show unto the king - Daniel regarded it as a settled and indisputable point that the solution could not be hoped for from the Chaldean sages. The highest talent which the realm could furnish had been applied to, and had failed. It was clear, therefore, that there was no hope that the difficulty would be removed by human skill. Besides this, Daniel would seem also to intimate that the thing, from the necessity of the case, was beyond the compass of the human powers. Alike in reference to the question whether a forgotten dream could be recalled, and to the actual "signification" of a dream so remarkable as this, the whole matter was beyond the ability of man.
The wise men, the astrologers ... - On these words, see the notes at Dan 1:20. All these words occur in that verse, except גזרין gâ zerı̂ yn - rendered "soothsayers." This is derived from גזר gezar - "to cut, to cut off;" and then "to decide, to determine;" and it is thus applied to those who decide or determine the fates or destiny of men; that is, those who "by casting nativities from the place of the stars at one's birth, and by various arts of computing and divining, foretold the fortunes and destinies of individuals." See Gesenius, "Com. z. isa" 2:349-356, Section 4, Von den Chaldern und deren Astrologie. On p. 555, he has given a figure, showing how the heavens were "cut up," or "divided," by astrologers in the practice of their art. Compare the phrase numeri Babylonii, in Hor. "Carm." I. xi. 2. The Greek is γαζαρηνῶν gazarē nō n - the Chaldee word in Greek letters. This is one of the words - not very few in number - which the authors of the Greek version did not attempt to translate. Such words, however, are not useless, as they serve to throw light on the question how the Hebrew and Chaldee were pronounced before the vowel points were affixed to those languages.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:27: cannot: Dan 2:2, Dan 2:10, Dan 2:11, Dan 5:7, Dan 5:8; Job 5:12, Job 5:13; Isa 19:3, Isa 44:25, Isa 47:12-14
John Gill
2:27 Daniel answered in the presence of the king,.... Boldly, and without fear:
and said, the secret which the king hath demanded: so he calls it, to show that it was something divine, which came from God, and could only be revealed by him, and was not to be found out by any art of man:
cannot the wise men, the astrologers, the magicians, the soothsayers show unto the king; this he premises to the revelation of the secret, not only to observe the unreasonableness of the king's demand upon them, and the injustice of putting men to death for it; but that the discovery of the whole might appear to be truly divine, and God might have all the glory; it being what no class of men whatever could ever have made known unto him. The last word, rendered "soothsayers" (u), is not used before; the Septuagint version leaves it untranslated, and calls them Gazarenes; and so Saadiah says, it is the name of a nation or people so called; but Jarchi takes them to be a sort of men that had confederacy with devils: the word signifies such that "cut" into parts, as the soothsayers, who cut up creatures, and looked into their entrails, and by them made their judgment of events; or as the astrologers, who cut and divide the heavens into parts, and by them divide future things; or determine, as Jacchiades says, what shall befall men; for the word is used also in the sense of determining or decreeing; hence, Saadiah says, some interpret it of princes, who by their words determine the affairs of kingdoms: by some it is rendered "fatalists" (w), who declare to men what their fate will be; but neither of these could show this secret to the king.
(u) sectores, Cocceius, Gejerus. (w) "Fatidici", Munster, Tigurine version; "qui de homine determinant hoc, vel illo modo ipsi eventurum esse", Jacchiades.
Robert Jamieson, A. R. Fausset and David Brown
2:27 cannot--Daniel, being learned in all the lore of the Chaldeans (Dan 1:4), could authoritatively declare the impossibility of mere man solving the king's difficulty.
soothsayers--from a root, "to cut off"; referring to their cutting the heavens into divisions, and so guessing at men's destinies from the place of the stars at one's birth.
2:272:27: Պատասխանի՛ ետ Դանիէլ առաջի թագաւորին՝ եւ ասէ. Զխորհուրդդ զայդ զոր արքայ հարցանէ, ո՛չ է իմաստնոց՝ եւ մոգուց՝ եւ գիտաց՝ եւ ըղձից՝ պատմել առաջի արքայի[12062]. [12062] Օրինակ մի. Եւ գիտնոց եւ ըղձից։
27 Դանիէլը պատասխանեց թագաւորին եւ ասաց. «Այդ գաղտնիքը, որի մասին հարցնում է արքան, իմաստունները, մոգերը, հմայողներն ու բախտագուշակները արքային պատմել չեն կարող,
27 Դանիէլ թագաւորին առջեւ պատասխան տուաւ ու ըսաւ. «Թագաւորին հարցուցած գաղտնիքը իմաստունները, հմայողները, մոգերը ու բաղդ նայողները թագաւորին յայտնելու կարող չեղան։
Պատասխանի ետ Դանիէլ առաջի թագաւորին եւ ասէ. Զխորհուրդդ զայդ զոր արքայ հարցանէ, ոչ է իմաստնոց եւ մոգուց եւ գիտաց եւ ըղձից պատմել առաջի արքայի:

2:27: Պատասխանի՛ ետ Դանիէլ առաջի թագաւորին՝ եւ ասէ. Զխորհուրդդ զայդ զոր արքայ հարցանէ, ո՛չ է իմաստնոց՝ եւ մոգուց՝ եւ գիտաց՝ եւ ըղձից՝ պատմել առաջի արքայի[12062].
[12062] Օրինակ մի. Եւ գիտնոց եւ ըղձից։
27 Դանիէլը պատասխանեց թագաւորին եւ ասաց. «Այդ գաղտնիքը, որի մասին հարցնում է արքան, իմաստունները, մոգերը, հմայողներն ու բախտագուշակները արքային պատմել չեն կարող,
27 Դանիէլ թագաւորին առջեւ պատասխան տուաւ ու ըսաւ. «Թագաւորին հարցուցած գաղտնիքը իմաստունները, հմայողները, մոգերը ու բաղդ նայողները թագաւորին յայտնելու կարող չեղան։
zohrab-1805▾ eastern-1994▾ western am▾
2:272:27 Даниил отвечал царю и сказал: тайны, о которой царь спрашивает, не могут открыть царю ни мудрецы, ни обаятели, ни тайноведцы, ни гадатели.
2:28 ἀλλ᾿ αλλα but ἔστι ειμι be θεὸς θεος God ἐν εν in οὐρανῷ ουρανος sky; heaven ἀνακαλύπτων ανακαλυπτω uncover μυστήρια μυστηριον mystery ὃς ος who; what ἐδήλωσε δηλοω make clear τῷ ο the βασιλεῖ βασιλευς monarch; king Ναβουχοδονοσορ ναβουχοδονοσορ who; what δεῖ δει is necessary; have to γενέσθαι γινομαι happen; become ἐπ᾿ επι in; on ἐσχάτων εσχατος last; farthest part τῶν ο the ἡμερῶν ημερα day βασιλεῦ βασιλευς monarch; king εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ζῆθι ζαω live; alive τὸ ο the ἐνύπνιον ενυπνιον dream καὶ και and; even τὸ ο the ὅραμα οραμα vision τῆς ο the κεφαλῆς κεφαλη head; top σου σου of you; your ἐπὶ επι in; on τῆς ο the κοίτης κοιτη lying down; relations σου σου of you; your τοῦτό ουτος this; he ἐστι ειμι be
2:28 בְּרַ֡ם bᵊrˈam בְּרַם but אִיתַ֞י ʔîṯˈay אִיתַי existence אֱלָ֤הּ ʔᵉlˈāh אֱלָהּ god בִּ bi בְּ in שְׁמַיָּא֙ šᵊmayyˌā שְׁמַיִן heaven גָּלֵ֣א gālˈē גלה reveal רָזִ֔ין rāzˈîn רָז secret וְ wᵊ וְ and הֹודַ֗ע hôḏˈaʕ ידע know לְ lᵊ לְ to מַלְכָּא֙ malkˌā מֶלֶךְ king נְבֽוּכַדְנֶצַּ֔ר nᵊvˈûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar מָ֛ה mˈā מָה what דִּ֥י dˌî דִּי [relative] לֶהֱוֵ֖א lehᵉwˌē הוה be בְּ bᵊ בְּ in אַחֲרִ֣ית ʔaḥᵃrˈîṯ אַחֲרִי end יֹומַיָּ֑א yômayyˈā יֹום day חֶלְמָ֨ךְ ḥelmˌāḵ חֵלֶם dream וְ wᵊ וְ and חֶזְוֵ֥י ḥezwˌê חֱזוּ vision רֵאשָׁ֛ךְ rēšˈāḵ רֵאשׁ head עַֽל־ ʕˈal- עַל upon מִשְׁכְּבָ֖ךְ miškᵊvˌāḵ מִשְׁכַּב bed דְּנָ֥ה dᵊnˌā דְּנָה this הֽוּא׃ פ hˈû . f הוּא he
2:28. sed est Deus in caelo revelans mysteria qui indicavit tibi rex Nabuchodonosor quae ventura sunt novissimis temporibus somnium tuum et visiones capitis tui in cubili tuo huiuscemodi suntBut there is a God in heaven that revealeth mysteries, who hath shewn to thee, O king Nabuchodonosor, what is to come to pass in the latter times. Thy dream, and the visions of thy head upon thy bed, are these:
28. but there is a God in heaven that revealeth secrets, and he hath made known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these:
2:28. But there is a God in heaven who reveals mysteries, who has revealed to you, king Nebuchadnezzar, what will happen in the latter times. Your dream and the visions of your head upon your bed, are such as these.
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise [men], the astrologers, the magicians, the soothsayers, shew unto the king:

2:27 Даниил отвечал царю и сказал: тайны, о которой царь спрашивает, не могут открыть царю ни мудрецы, ни обаятели, ни тайноведцы, ни гадатели.
2:28
ἀλλ᾿ αλλα but
ἔστι ειμι be
θεὸς θεος God
ἐν εν in
οὐρανῷ ουρανος sky; heaven
ἀνακαλύπτων ανακαλυπτω uncover
μυστήρια μυστηριον mystery
ὃς ος who; what
ἐδήλωσε δηλοω make clear
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Ναβουχοδονοσορ ναβουχοδονοσορ who; what
δεῖ δει is necessary; have to
γενέσθαι γινομαι happen; become
ἐπ᾿ επι in; on
ἐσχάτων εσχατος last; farthest part
τῶν ο the
ἡμερῶν ημερα day
βασιλεῦ βασιλευς monarch; king
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ζῆθι ζαω live; alive
τὸ ο the
ἐνύπνιον ενυπνιον dream
καὶ και and; even
τὸ ο the
ὅραμα οραμα vision
τῆς ο the
κεφαλῆς κεφαλη head; top
σου σου of you; your
ἐπὶ επι in; on
τῆς ο the
κοίτης κοιτη lying down; relations
σου σου of you; your
τοῦτό ουτος this; he
ἐστι ειμι be
2:28
בְּרַ֡ם bᵊrˈam בְּרַם but
אִיתַ֞י ʔîṯˈay אִיתַי existence
אֱלָ֤הּ ʔᵉlˈāh אֱלָהּ god
בִּ bi בְּ in
שְׁמַיָּא֙ šᵊmayyˌā שְׁמַיִן heaven
גָּלֵ֣א gālˈē גלה reveal
רָזִ֔ין rāzˈîn רָז secret
וְ wᵊ וְ and
הֹודַ֗ע hôḏˈaʕ ידע know
לְ lᵊ לְ to
מַלְכָּא֙ malkˌā מֶלֶךְ king
נְבֽוּכַדְנֶצַּ֔ר nᵊvˈûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar
מָ֛ה mˈā מָה what
דִּ֥י dˌî דִּי [relative]
לֶהֱוֵ֖א lehᵉwˌē הוה be
בְּ bᵊ בְּ in
אַחֲרִ֣ית ʔaḥᵃrˈîṯ אַחֲרִי end
יֹומַיָּ֑א yômayyˈā יֹום day
חֶלְמָ֨ךְ ḥelmˌāḵ חֵלֶם dream
וְ wᵊ וְ and
חֶזְוֵ֥י ḥezwˌê חֱזוּ vision
רֵאשָׁ֛ךְ rēšˈāḵ רֵאשׁ head
עַֽל־ ʕˈal- עַל upon
מִשְׁכְּבָ֖ךְ miškᵊvˌāḵ מִשְׁכַּב bed
דְּנָ֥ה dᵊnˌā דְּנָה this
הֽוּא׃ פ hˈû . f הוּא he
2:28. sed est Deus in caelo revelans mysteria qui indicavit tibi rex Nabuchodonosor quae ventura sunt novissimis temporibus somnium tuum et visiones capitis tui in cubili tuo huiuscemodi sunt
But there is a God in heaven that revealeth mysteries, who hath shewn to thee, O king Nabuchodonosor, what is to come to pass in the latter times. Thy dream, and the visions of thy head upon thy bed, are these:
2:28. But there is a God in heaven who reveals mysteries, who has revealed to you, king Nebuchadnezzar, what will happen in the latter times. Your dream and the visions of your head upon your bed, are such as these.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:28: There is a God in heaven - To distinguish him from those idols, the works of men's hands; and from the false gods in which the Chaldeans trusted.
In the latter days - A phrase which, in the prophets, generally means the times of the Messiah. God is about to show what shall take place from this time to the latest ages of the world. And the vision most certainly contains a very extensive and consecutive prophecy; which I shall treat more largely at the close of the chapter, giving in the mean time a short exposition.
Albert Barnes: Notes on the Bible - 1834
2:28: But there is a God in heaven that Rev_ealeth secrets - One of the principal objects contemplated in all that occurred respecting this dream and its interpretation was, to direct the mind of the monarch to the true God, and to secure the acknowledgment of his supremacy. Hence, it was so ordered that those who were most eminent for wisdom, and who were regarded as the favorites of heaven, were constrained to confess their entire inability to explain the mystery. The way was thus prepared to show that he who "could" do this must be the true God, and must be worthy of adoration and praise. Thus prepared, the mind of the monarch was now directed by this pious Hebrew youth, though a captive, to a truth so momentous and important. His whole training, his modesty and his piety, all were combined to lead him to attribute whatever skill he might evince in so difficult a matter to the true God alone: and we can scarcely conceive of a more sublime object of contemplation than this young man, in the most magnificent court of the world, directing the thoughts of the most mighty monarch that then occupied a throne, to the existence and the perfections of the true God.
And maketh known to the king Nebuchadnezzar - Margin, "hath made." The translation in the text is more correct, for it was not true that he had as yet actually made these things known to the king. He had furnished intimations of what was to occur, but he had not yet been permitted to understand their signification.
What shall be in the latter days - Greek ἐπ ̓ ἐσχάτων τῶν ἡμερῶν ep' eschatō n tō n hē merō n - "in the last days." Vulgate, in novissimis temporibus - "in the last times." Chaldee, יומיא באחרית be'achă rı̂ yth yô mayâ' - "in the after days;" or, as Faber expresses it, "in the afterhood of days." The phrase means what we should express by saying, "hereafter - in future times - in time to come." This phrase often has special reference to the times of the Messiah, as the last dispensation of things on the earth, or as that under which the affairs of the world will be wound up. Compare the notes at Isa 2:2. It does not appear, however, to be used in that sense here, but it denotes merely "future" times. The phrase "the latter days," therefore, does not exactly convey the sense of the original. It is "future" days rather than "latter" days.
Thy dream, and the visions of thy head upon thy bed - The phrase "visions of thy head" means conceptions or notions formed by the brain. It would seem from this, that, even in the time of Daniel, the brain was regarded as, in some sense, the organ of thinking, or that "thought" had its seat in the head. We are not to suppose that by the use of these different expressions Daniel meant to describe two things, or to intimate that Nebuchadnezzar had had visions which were distinct. What he saw might be described as a dream or a vision; it, in fact, had the nature of both.
Are these - "These which I now proceed to describe."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:28: a God: Psa 115:3; Mat 6:9
that Rev_ealeth: Dan 2:18, Dan 2:47; Gen 40:8, Gen 41:16; Isa 41:22, Isa 41:23; Amo 4:13
maketh known: Chal, hath made known
in the: Dan 10:14; Gen 49:1; Num 24:14; Deu 4:30, Deu 31:19; Isa 2:2; Jer 30:24, Jer 48:47; Eze 38:8, Eze 38:16; Hos 3:5; Mic 4:1, Mic 4:2; Ti2 3:1; Heb 1:1; Pe2 3:3
Geneva 1599
2:28 But there is a God in (o) heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these;
(o) He affirms that man by reason and craft is not able to attain to the cause of God's secrets, but the understanding only of them must come from God: by which he smites the king with a certain fear and reverence of God, that he might be the more able to receive the high mysteries that would be revealed.
John Gill
2:28 But there is a God in heaven that revealeth secrets,.... By this Daniel meant to inform the king that there was but one God, in opposition to the notion of polytheism, that obtained among the Heathens; that this one God is in heaven, and presides over all persons and things on earth; and that to him alone belongs the revelation of secrets, and not to Heathen gods, or to any magician, astrologer, &c.; and of this kind was the king's dream, a secret impenetrable by men:
and maketh known to the king Nebuchadnezzar what shall be in the latter days: in the latter days of his monarchy, which should be subverted, and succeeded by another; and in ages after that, during the Persian, Grecian, and Roman monarchies; and in the days of the Messiah, even in the latter of his days:
thy dream, and the visions of thy head upon thy bed, are these; which were of God, and of great importance; and, that the king might observe it, Daniel introduces these words with what goes before, and says what follows:
John Wesley
2:28 What shall be - Observe the prophet's wisdom, he does not fall abruptly upon the dream, but first prepares this lofty king for it, and by degrees labours to win him to the knowledge of the true God.
Robert Jamieson, A. R. Fausset and David Brown
2:28 God--in contrast to "the wise men," &c. (Dan 2:27).
Rev_ealeth secrets-- (Amos 3:7; Amos 4:13). Compare Gen 41:45, Zaphnath-paaneah, "revealer of secrets," the title given to Joseph.
the latter days--literally, "in the after days" (Dan 2:29); "hereafter" (Gen 49:1): It refers to the whole future, including the Messianic days, which is the final dispensation (Is 2:2).
visions of thy head--conceptions formed in the brain.
2:282:28: այլ գոյ Աստուած յերկինս՝ որ յայտնէ զխորհուրդս. եւ եցո՛յց Նաբուքոդոնոսորայ արքայի՝ որ ինչ լինելոց է յաւուրս յետինս։ Երազն եւ տեսիլ գլխոյ քոյ յանկողնի քում, ա՛յս է արքայ։
28 այլ երկնքում կայ Աստուած, որ յայտնում է գաղտնիքները: Նա՛ ցոյց տուեց Նաբուքոդոնոսոր արքային, թէ ինչ պիտի լինի գալիք օրերում: Քո երազն ու քո գլխում ծագած տեսիլքը, որ դու տեսել ես անկողնում, այս է, արքա՛յ.
28 Բայց երկնքի մէջ գաղտնիքները յայտնող Աստուած մը կայ, որ Նաբուգոդոնոսոր թագաւորին կը յայտնէ ինչ որ վերջին օրերը պիտի ըլլայ։ Երազդ ու անկողնիդ մէջ գլխուդ տեսիլքը ասիկա է.
այլ գոյ Աստուած յերկինս որ յայտնէ զխորհուրդս, եւ եցոյց Նաբուքոդոնոսորայ արքայի որ ինչ լինելոց է յաւուրս յետինս: Երազն եւ տեսիլ գլխոյ քո յանկողնի քում, այս է:

2:28: այլ գոյ Աստուած յերկինս՝ որ յայտնէ զխորհուրդս. եւ եցո՛յց Նաբուքոդոնոսորայ արքայի՝ որ ինչ լինելոց է յաւուրս յետինս։ Երազն եւ տեսիլ գլխոյ քոյ յանկողնի քում, ա՛յս է արքայ։
28 այլ երկնքում կայ Աստուած, որ յայտնում է գաղտնիքները: Նա՛ ցոյց տուեց Նաբուքոդոնոսոր արքային, թէ ինչ պիտի լինի գալիք օրերում: Քո երազն ու քո գլխում ծագած տեսիլքը, որ դու տեսել ես անկողնում, այս է, արքա՛յ.
28 Բայց երկնքի մէջ գաղտնիքները յայտնող Աստուած մը կայ, որ Նաբուգոդոնոսոր թագաւորին կը յայտնէ ինչ որ վերջին օրերը պիտի ըլլայ։ Երազդ ու անկողնիդ մէջ գլխուդ տեսիլքը ասիկա է.
zohrab-1805▾ eastern-1994▾ western am▾
2:282:28 Но есть на небесах Бог, открывающий тайны; и Он открыл царю Навуходоносору, что будет в последние дни. Сон твой и видения главы твоей на ложе твоем были такие:
2:29 σύ συ you βασιλεῦ βασιλευς monarch; king κατακλιθεὶς κατακλινω recline; lay down ἐπὶ επι in; on τῆς ο the κοίτης κοιτη lying down; relations σου σου of you; your ἑώρακας οραω view; see πάντα πας all; every ὅσα οσος as much as; as many as δεῖ δει is necessary; have to γενέσθαι γινομαι happen; become ἐπ᾿ επι in; on ἐσχάτων εσχατος last; farthest part τῶν ο the ἡμερῶν ημερα day καὶ και and; even ὁ ο the ἀνακαλύπτων ανακαλυπτω uncover μυστήρια μυστηριον mystery ἐδήλωσέ δηλοω make clear σοι σοι you ἃ ος who; what δεῖ δει is necessary; have to γενέσθαι γινομαι happen; become
2:29 אַ֣נְתְּאנתה *ʔˈant אַנְתָּה you מַלְכָּ֗א malkˈā מֶלֶךְ king רַעְיֹונָךְ֙ raʕyônāḵ רַעְיֹון thought עַל־ ʕal- עַל upon מִשְׁכְּבָ֣ךְ miškᵊvˈāḵ מִשְׁכַּב bed סְלִ֔קוּ sᵊlˈiqû סלק go up מָ֛ה mˈā מָה what דִּ֥י dˌî דִּי [relative] לֶהֱוֵ֖א lehᵉwˌē הוה be אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after דְנָ֑ה ḏᵊnˈā דְּנָה this וְ wᵊ וְ and גָלֵ֧א ḡālˈē גלה reveal רָזַיָּ֛א rāzayyˈā רָז secret הֹודְעָ֖ךְ hôḏᵊʕˌāḵ ידע know מָה־ mā- מָה what דִ֥י ḏˌî דִּי [relative] לֶהֱוֵֽא׃ lehᵉwˈē הוה be
2:29. tu rex cogitare coepisti in stratu tuo quid esset futurum post haec et qui revelat mysteria ostendit tibi quae ventura suntThou, O king, didst begin to think in thy bed, what should come to pass hereafter: and he that revealeth mysteries shewed thee what shall come to pass.
29. as for thee, O king, thy thoughts came upon thy bed, what should come to pass hereafter: and he that revealeth secrets hath made known to thee what shall come to pass.
2:29. You, O king, began to think, while in your blanket, about what will be hereafter. And he who reveals secrets showed you what will happen.
But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these:

2:28 Но есть на небесах Бог, открывающий тайны; и Он открыл царю Навуходоносору, что будет в последние дни. Сон твой и видения главы твоей на ложе твоем были такие:
2:29
σύ συ you
βασιλεῦ βασιλευς monarch; king
κατακλιθεὶς κατακλινω recline; lay down
ἐπὶ επι in; on
τῆς ο the
κοίτης κοιτη lying down; relations
σου σου of you; your
ἑώρακας οραω view; see
πάντα πας all; every
ὅσα οσος as much as; as many as
δεῖ δει is necessary; have to
γενέσθαι γινομαι happen; become
ἐπ᾿ επι in; on
ἐσχάτων εσχατος last; farthest part
τῶν ο the
ἡμερῶν ημερα day
καὶ και and; even
ο the
ἀνακαλύπτων ανακαλυπτω uncover
μυστήρια μυστηριον mystery
ἐδήλωσέ δηλοω make clear
σοι σοι you
ος who; what
δεῖ δει is necessary; have to
γενέσθαι γινομαι happen; become
2:29
אַ֣נְתְּאנתה
*ʔˈant אַנְתָּה you
מַלְכָּ֗א malkˈā מֶלֶךְ king
רַעְיֹונָךְ֙ raʕyônāḵ רַעְיֹון thought
עַל־ ʕal- עַל upon
מִשְׁכְּבָ֣ךְ miškᵊvˈāḵ מִשְׁכַּב bed
סְלִ֔קוּ sᵊlˈiqû סלק go up
מָ֛ה mˈā מָה what
דִּ֥י dˌî דִּי [relative]
לֶהֱוֵ֖א lehᵉwˌē הוה be
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
דְנָ֑ה ḏᵊnˈā דְּנָה this
וְ wᵊ וְ and
גָלֵ֧א ḡālˈē גלה reveal
רָזַיָּ֛א rāzayyˈā רָז secret
הֹודְעָ֖ךְ hôḏᵊʕˌāḵ ידע know
מָה־ mā- מָה what
דִ֥י ḏˌî דִּי [relative]
לֶהֱוֵֽא׃ lehᵉwˈē הוה be
2:29. tu rex cogitare coepisti in stratu tuo quid esset futurum post haec et qui revelat mysteria ostendit tibi quae ventura sunt
Thou, O king, didst begin to think in thy bed, what should come to pass hereafter: and he that revealeth mysteries shewed thee what shall come to pass.
2:29. You, O king, began to think, while in your blanket, about what will be hereafter. And he who reveals secrets showed you what will happen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:29: As for thee, O king, thy thoughts came into thy mind upon thy bed - Margin, "up;" that is, thy thoughts ascended. The Chaldee is, "thy thoughts ascended" - סלקוּ selı̂ qû. So the Greek: "Thy thoughts ascended (ἀνέβησαν anebē san) upon thy couch." There is, evidently, some allusion to the thoughts "ascending," or "going up;" and perhaps the idea is, that they were employed on important subjects - an idea which we now express by saying that one's thoughts are "elevated," as contrasted with those which are "low" and "grovelling."
What should come to pass hereafter - It would seem most probable from this, that the thoughts of Nebuchadnezzar were occupied with this subject in his waking moments on his bed, and that the dream was grafted on this train of thought when he fell asleep. Nothing is more probable than that his thoughts might be thus occupied. The question respecting his successor; the changes which might occur; the possibility of Rev_olutions in other kingdoms, or in the provinces of his own vast empire, all were topics on which his mind would probably be employed. As God designed, too, to fix his thoughts particularly on that general subjects the changes which were to occur in his empire - such an occasion, when his attention was greatly engrossed with the subject, would be very suitable to impart the knowledge which he did by this vision. Daniel refers to this, probably, because it would do much to confirm the monarch in the belief of his inspiration, if he referred to the train of thought which had preceded the dream; as it is not improbable that the king would remember his "waking" thoughts on the subject, though his "dream" was forgotten.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:29: came into thy mind: Chal, came up, Eze 38:10
he that: Dan 2:22, Dan 2:28, Dan 2:47; Amo 4:13
John Gill
2:29 As for thee, O king,.... So far as thou hast any concern in this matter, or with respect to thee, the following was thy case; these the circumstances and situation in which thou wert:
thy thoughts came into thy mind upon thy bed, which should come to pass hereafter; as he lay on his bed, either sleeping or waking, very probably the latter, his thoughts were employed about this great monarchy he had erected, and what would be the issue of it; and was very desirous of knowing what successors he should have in it, and how long it would continue, and what would be the fate of it; when he fell asleep upon this, and had a dream agreeable to his waking thoughts:
and he that revealeth secrets: a periphrasis of the God of heaven, as in the preceding verse:
maketh known unto thee what shall come to pass; this he did by the dream he gave him, though he had forgot it; and now by restoring that, and the interpretation of it, by Daniel.
Robert Jamieson, A. R. Fausset and David Brown
2:29 God met with a revelation Nebuchadnezzar, who had been meditating on the future destiny of his vast empire.
2:292:29: Խորհուրդք քո մտայո՛յզ առնէին զքեզ յանկողնի քում, թէ զի՛նչ լինելոց է՛ յետ այսորիկ. եւ յայտնիչն խորհրդոց եցո՛յց քեզ զինչ լինելոց է[12063]։ [12063] Ոմանք. Յայտնելոց իցէ յետ։
29 քո մտածումները, թէ ինչ պիտի լինի սրանից յետոյ, քեզ մտատանջում էին քո անկողնում, եւ գաղտնիքները բացայայտողը ցոյց տուեց քեզ, թէ ինչ պիտի լինի այսուհետեւ:
29 Դո՛ւն, ո՛վ թագաւոր, քու անկողնիդ մէջ կը մտածէիր թէ ասկէ ետքը ի՛նչ պիտի ըլլայ։ Գաղտնիքները յայտնողը՝ ըլլալիքը քեզի գիտցուց։
Արքայ, խորհուրդք քո մտայոյզ առնէին զքեզ յանկողնի քում, թէ զի՞նչ լինելոց է յետ այսորիկ. եւ յայտնիչն խորհրդոց եցոյց քեզ զինչ լինելոց է:

2:29: Խորհուրդք քո մտայո՛յզ առնէին զքեզ յանկողնի քում, թէ զի՛նչ լինելոց է՛ յետ այսորիկ. եւ յայտնիչն խորհրդոց եցո՛յց քեզ զինչ լինելոց է[12063]։
[12063] Ոմանք. Յայտնելոց իցէ յետ։
29 քո մտածումները, թէ ինչ պիտի լինի սրանից յետոյ, քեզ մտատանջում էին քո անկողնում, եւ գաղտնիքները բացայայտողը ցոյց տուեց քեզ, թէ ինչ պիտի լինի այսուհետեւ:
29 Դո՛ւն, ո՛վ թագաւոր, քու անկողնիդ մէջ կը մտածէիր թէ ասկէ ետքը ի՛նչ պիտի ըլլայ։ Գաղտնիքները յայտնողը՝ ըլլալիքը քեզի գիտցուց։
zohrab-1805▾ eastern-1994▾ western am▾
2:292:29 ты, царь, на ложе твоем думал о том, что будет после сего? и Открывающий тайны показал тебе то, что будет.
2:30 κἀμοὶ καγω and I δὲ δε though; while οὐ ου not παρὰ παρα from; by τὴν ο the σοφίαν σοφια wisdom τὴν ο the οὖσαν ειμι be ἐν εν in ἐμοὶ εμοι me ὑπὲρ υπερ over; for πάντας πας all; every τοὺς ο the ἀνθρώπους ανθρωπος person; human τὸ ο the μυστήριον μυστηριον mystery τοῦτο ουτος this; he ἐξεφάνθη εκφαινω but ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the δηλωθῆναι δηλοω make clear τῷ ο the βασιλεῖ βασιλευς monarch; king ἐσημάνθη σημαινω signify μοι μοι me ἃ ος who; what ὑπέλαβες υπολαμβανω take up; suppose τῇ ο the καρδίᾳ καρδια heart σου σου of you; your ἐν εν in γνώσει γνωσις knowledge; knowing
2:30 וַ wa וְ and אֲנָ֗ה ʔᵃnˈā אֲנָה I לָ֤א lˈā לָא not בְ vᵊ בְּ in חָכְמָה֙ ḥoḵmˌā חָכְמָה wisdom דִּֽי־ dˈî- דִּי [relative] אִיתַ֥י ʔîṯˌay אִיתַי existence בִּי֙ bˌî בְּ in מִן־ min- מִן from כָּל־ kol- כֹּל whole חַיַּיָּ֔א ḥayyayyˈā חַי living רָזָ֥א rāzˌā רָז secret דְנָ֖ה ḏᵊnˌā דְּנָה this גֱּלִ֣י gᵉlˈî גלה reveal לִ֑י lˈî לְ to לָהֵ֗ן lāhˈēn לָהֵן but עַל־ ʕal- עַל upon דִּבְרַת֙ divrˌaṯ דִּבְרָה matter דִּ֤י dˈî דִּי [relative] פִשְׁרָא֙ fišrˌā פְּשַׁר interpretation לְ lᵊ לְ to מַלְכָּ֣א malkˈā מֶלֶךְ king יְהֹודְע֔וּן yᵊhôḏᵊʕˈûn ידע know וְ wᵊ וְ and רַעְיֹונֵ֥י raʕyônˌê רַעְיֹון thought לִבְבָ֖ךְ livᵊvˌāḵ לְבַב heart תִּנְדַּֽע׃ tindˈaʕ ידע know
2:30. mihi quoque non in sapientia quae est in me plus quam in cunctis viventibus sacramentum hoc revelatum est sed ut interpretatio regi manifesta fieret et cogitationes mentis tuae sciresTo me also this secret is revealed, not by any wisdom that I have more than all men alive: but that the interpretation might be made manifest to the king, and thou mightest know the thought of thy mind.
30. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that thou mayest know the thoughts of thy heart.
2:30. To me, likewise, this mystery is revealed, not according to the wisdom that is in me more than in other living things, but so that the interpretation might be made manifest to the king, and so that you may know the thoughts of your mind.
As for thee, O king, thy thoughts came [into thy mind] upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass:

2:29 ты, царь, на ложе твоем думал о том, что будет после сего? и Открывающий тайны показал тебе то, что будет.
2:30
κἀμοὶ καγω and I
δὲ δε though; while
οὐ ου not
παρὰ παρα from; by
τὴν ο the
σοφίαν σοφια wisdom
τὴν ο the
οὖσαν ειμι be
ἐν εν in
ἐμοὶ εμοι me
ὑπὲρ υπερ over; for
πάντας πας all; every
τοὺς ο the
ἀνθρώπους ανθρωπος person; human
τὸ ο the
μυστήριον μυστηριον mystery
τοῦτο ουτος this; he
ἐξεφάνθη εκφαινω but
ἕνεκεν ενεκα for the sake of; on account of
τοῦ ο the
δηλωθῆναι δηλοω make clear
τῷ ο the
βασιλεῖ βασιλευς monarch; king
ἐσημάνθη σημαινω signify
μοι μοι me
ος who; what
ὑπέλαβες υπολαμβανω take up; suppose
τῇ ο the
καρδίᾳ καρδια heart
σου σου of you; your
ἐν εν in
γνώσει γνωσις knowledge; knowing
2:30
וַ wa וְ and
אֲנָ֗ה ʔᵃnˈā אֲנָה I
לָ֤א lˈā לָא not
בְ vᵊ בְּ in
חָכְמָה֙ ḥoḵmˌā חָכְמָה wisdom
דִּֽי־ dˈî- דִּי [relative]
אִיתַ֥י ʔîṯˌay אִיתַי existence
בִּי֙ bˌî בְּ in
מִן־ min- מִן from
כָּל־ kol- כֹּל whole
חַיַּיָּ֔א ḥayyayyˈā חַי living
רָזָ֥א rāzˌā רָז secret
דְנָ֖ה ḏᵊnˌā דְּנָה this
גֱּלִ֣י gᵉlˈî גלה reveal
לִ֑י lˈî לְ to
לָהֵ֗ן lāhˈēn לָהֵן but
עַל־ ʕal- עַל upon
דִּבְרַת֙ divrˌaṯ דִּבְרָה matter
דִּ֤י dˈî דִּי [relative]
פִשְׁרָא֙ fišrˌā פְּשַׁר interpretation
לְ lᵊ לְ to
מַלְכָּ֣א malkˈā מֶלֶךְ king
יְהֹודְע֔וּן yᵊhôḏᵊʕˈûn ידע know
וְ wᵊ וְ and
רַעְיֹונֵ֥י raʕyônˌê רַעְיֹון thought
לִבְבָ֖ךְ livᵊvˌāḵ לְבַב heart
תִּנְדַּֽע׃ tindˈaʕ ידע know
2:30. mihi quoque non in sapientia quae est in me plus quam in cunctis viventibus sacramentum hoc revelatum est sed ut interpretatio regi manifesta fieret et cogitationes mentis tuae scires
To me also this secret is revealed, not by any wisdom that I have more than all men alive: but that the interpretation might be made manifest to the king, and thou mightest know the thought of thy mind.
2:30. To me, likewise, this mystery is revealed, not according to the wisdom that is in me more than in other living things, but so that the interpretation might be made manifest to the king, and so that you may know the thoughts of your mind.
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Albert Barnes: Notes on the Bible - 1834
2:30: But as for me - So far as I am concerned in this matter, or whatever skill or wisdom I may evince in the interpretation, it is not to be traced to myself. The pRev_ious verse commences with the expression "as for thee;" and in this verse, by the phrase "as for me," Daniel puts himself in strong contrast with the king. The way in which this was done was not such as to flatter the vanity of the king, and cannot be regarded as the art of the courtier, and yet it was such as would be universally adopted to conciliate his favor, and to give him an elevated idea of the modesty and piety of the youthful Daniel. In the pRev_ious verse he says, that, as to what pertained to the king, God had greatly honored him by giving him important intimations of what was yet to occur. Occupying the position which he did, it might be supposed that it would not be wholly unnatural that he should be thus favored, and Daniel does not say, as in his own case, that it was not on account of anything in the character and rank of the king that this had been communicated to him. But when he comes to speak of himself - a youth; a captive; a stranger in Babylon; a native of another land - nothing was more natural or proper than that he should state distinctly that it was not on account of anything in him that this was done.
This secret is not Rev_ealed to me for any wisdom that I have more than any living - That is, "it is not "by" any wisdom which I have above others, nor is it "on account of" any pRev_ious wisdom which I have possessed or manifested." There is an absolute and total disclaimer of the idea that it was in any sense, or in any way, on account of his own superiority in wisdom. All the knowledge which he had in the case was to be traced entirely to God.
But for their sakes that shall make known the interpretation to the king - Margin, "or, the intent that the interpretation may be made known." The margin is the more correct rendering, and should have been admitted into the text. The literal translation is, "but (להן lâ hē n) on account of the thing that they might make known the interpretation to the king." The word rendered "make known" is indeed in the plural, but it is evidently used in an impersonal sense, meaning that the interpretation would be made known. "It was to the intent that they might make it known;" that is, that somebody might do it, or that it might be done. Would not modesty and delicacy lead to the choice of such an expression here, inclining Daniel to avoid, as far as possible, all mention of himself? The main thought is, that the grand object to be secured was not to glorify Daniel, or any other human being, but to communicate to this pagan monarch important truths respecting coming events, and through him to the world.
And that thou mightest know the thoughts of thy heart - In reference to this matter; that is, that he might be able to recal the thoughts which passed through his mind in the dream. This Dan 2:27-30 is the introduction to the important disclosure which Daniel was about to make to the king. This entire disclaimer of the honor of having originated the interpretation by his own wisdom, and the ascribing of it to God, are worthy here of special attention. It is probable that the magicians were accustomed to ascribe to their own skill and sagacity the ability to interpret dreams and the other prognostics of the future, and to claim special honor on that account. In opposition to this, Daniel utterly disclaims any such wisdom himself, and attributes the skill which he has entirely to God. This is a beautiful illustration of the nature of modesty and piety. It places before us a young man, having now the prospect of being elevated to great honors; under every temptation to arrogate the possession of extraordinary wisdom to himself; suddenly exalted above all the sages of the most splendid court on earth, disclaiming all merit, and declaring in the most solemn manner that whatever profound wisdom there might be in the communication which he was about to make, it was not in the slightest degree to be traced to himself. See the remarks at the end of the chapter, (6.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:30: this secret: Gen 41:16; Act 3:12; Co1 15:8-12
but: Dan 2:17, Dan 2:18, Dan 2:49; Isa 43:3, Isa 43:4, Isa 45:4; Mat 24:22; Mar 13:20; Rom 8:28; Co1 3:21-23; Co2 4:15
their sakes that shall make known the interpretation to the king: or, the intent that the interpretation may be made known to the king. and. Dan 2:47
Geneva 1599
2:30 But as (p) for me, this secret is not revealed to me for [any] wisdom that I have more than any living, but for [their] sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.
(p) Because he had said that God alone must reveal the signification of this dream, the King might have asked why Daniel undertook to interpret it: and therefore he shows that he was but God's minister, and had no gifts but those which God had given him to set forth his glory.
John Gill
2:30 But as for me,.... As to the part I have in this affair, I can ascribe nothing to myself; it is all owing to the God of heaven, the recovery of the dream, and its interpretation:
this secret is not revealed to me for any wisdom that I have more than any living: not that he thought or affirmed that he had more wisdom than any man living, as the Vulgate Latin version and others suggest; but as the king might think he had, by revealing this secret to him, and that it was owing to that; but that he had not such wisdom, and, whatever he had, which was the gift of God, it was not through that, or any sagacity and penetration into things he was master of, superior to others, that it was revealed to him; and therefore would not have it placed to any such account; this he said in great modesty, and in order to set the king right, and that God might have all the glory:
but for their sakes that shall make known the interpretation to the king; meaning not only himself, and his companions concerned with him, that they might be promoted to honour and dignity, but the whole body of the Jews in captivity, with which they were in connection; that they might meet with more civil and kind treatment, for the sake of the God they worshipped, who revealed this secret to the king: or, "but that they might make known", &c. (x); the three Persons in the Godhead, as some; the angels, as others; the ministers of God, as Aben Ezra: or rather it may be rendered impersonally,
but that the interpretation might be made known to the king (y) as by the Vulgate Latin, as it follows:
and that thou mightest know the thoughts of thy heart; both what they were, which were forgotten, and the meaning of them.
(x) "sed ut notificarent", Pagninus, Montanus; "indicent", Vatablus. (y) "Sed ut interpretatio regi manifesta fieret", V. L. "eo fine ut indicetur", De Dieu.
John Wesley
2:30 But - But that the interpretation may be manifest to the king, and that thou mayest be better instructed and satisfied in thy mind.
Robert Jamieson, A. R. Fausset and David Brown
2:30 not . . . for any wisdom that I have--not on account of any previous wisdom which I may have manifested (Dan 1:17, Dan 1:20). The specially-favored servants of God in all ages disclaim merit in themselves and ascribe all to the grace and power of God (Gen 41:16; Acts 3:12). The "as for me," disclaiming extraordinary merit, contrasts elegantly with "as for thee," whereby Daniel courteously, but without flattery, implies, that God honored Nebuchadnezzar, as His vicegerent over the world kingdoms, with a revelation on the subject uppermost in his thoughts, the ultimate destinies of those kingdoms.
for their sakes that shall make known, &c.--a Chaldee idiom for, "to the intent that the interpretation may be made known to the king."
the thoughts of thy heart--thy subject of thought before falling asleep. Or, perhaps the probation of Nebuchadnezzar's character through this revelation may be the meaning intended (compare 2Chron 32:31; Lk 2:35).
2:302:30: Եւ ինձ՝ ո՛չ առ իմաստութեան ինչ՝ որ իցէ յիս քան յամենայն կենդանիս՝ յայտնեցաւ խորհուրդն. այլ վասն ցուցանելոյ արքայի զմեկնութիւնն, զի ծանիցես զխորհուրդս սրտի քոյ։
30 Գաղտնիքը յայտնուեց ինձ ոչ այն պատճառով, որ իմ մէջ աւելի իմաստութիւն կայ, քան բոլոր բանականների մէջ, այլ որպէսզի մեկնութիւնը ցոյց տրուի արքային, եւ դու իմանաս քո սրտի խորհուրդները:
30 Այս գաղտնիքը՝ ոչ թէ ամէն ապրողներէն աւելի իմաստութիւն ունենալուս համար ինծի յայտնուեցաւ, հապա մեկնութիւնը թագաւորին գիտցնելու համար, որպէս զի դուն քու սրտիդ խորհուրդները գիտնաս»։
Եւ ինձ ոչ առ իմաստութեան ինչ որ իցէ յիս քան յամենայն կենդանիս յայտնեցաւ խորհուրդն, այլ վասն ցուցանելոյ արքայի զմեկնութիւնն, զի ծանիցես զխորհուրդս սրտի քո:

2:30: Եւ ինձ՝ ո՛չ առ իմաստութեան ինչ՝ որ իցէ յիս քան յամենայն կենդանիս՝ յայտնեցաւ խորհուրդն. այլ վասն ցուցանելոյ արքայի զմեկնութիւնն, զի ծանիցես զխորհուրդս սրտի քոյ։
30 Գաղտնիքը յայտնուեց ինձ ոչ այն պատճառով, որ իմ մէջ աւելի իմաստութիւն կայ, քան բոլոր բանականների մէջ, այլ որպէսզի մեկնութիւնը ցոյց տրուի արքային, եւ դու իմանաս քո սրտի խորհուրդները:
30 Այս գաղտնիքը՝ ոչ թէ ամէն ապրողներէն աւելի իմաստութիւն ունենալուս համար ինծի յայտնուեցաւ, հապա մեկնութիւնը թագաւորին գիտցնելու համար, որպէս զի դուն քու սրտիդ խորհուրդները գիտնաս»։
zohrab-1805▾ eastern-1994▾ western am▾
2:302:30 А мне тайна сия открыта не потому, чтобы я был мудрее всех живущих, но для того, чтобы открыто было царю разумение и чтобы ты узнал помышления сердца твоего.
2:31 καὶ και and; even σύ συ you βασιλεῦ βασιλευς monarch; king ἑώρακας οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am εἰκὼν εικων image μία εις.1 one; unit καὶ και and; even ἦν ειμι be ἡ ο the εἰκὼν εικων image ἐκείνη εκεινος that μεγάλη μεγας great; loud σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἡ ο the πρόσοψις προσοψις he; him ὑπερφερὴς υπερφερης stand; establish ἐναντίον εναντιον next to; before σου σου of you; your καὶ και and; even ἡ ο the πρόσοψις προσοψις the εἰκόνος εικων image φοβερά φοβερος fearful; fearsome
2:31 אַ֣נְתְּאנתה *ʔˈant אַנְתָּה you מַלְכָּ֗א malkˈā מֶלֶךְ king חָזֵ֤ה ḥāzˈē חזה see הֲוַ֨יְתָ֙ hᵃwˈayᵊṯā הוה be וַ wa וְ and אֲל֨וּ ʔᵃlˌû אֲלוּ behold צְלֵ֥ם ṣᵊlˌēm צְלֵם statue חַד֙ ḥˌaḏ חַד one שַׂגִּ֔יא śaggˈî שַׂגִּיא much צַלְמָ֨א ṣalmˌā צְלֵם statue דִּכֵּ֥ן dikkˌēn דִּכֵּן that רַ֛ב rˈav רַב great וְ wᵊ וְ and זִיוֵ֥הּ zîwˌēh זִיו brightness יַתִּ֖יר yattˌîr יַתִּיר excessive קָאֵ֣ם qāʔˈēm קום stand לְ lᵊ לְ to קָבְלָ֑ךְ qovlˈāḵ קֳבֵל opposite וְ wᵊ וְ and רֵוֵ֖הּ rēwˌēh רֵו appearance דְּחִֽיל׃ dᵊḥˈîl דחל fear
2:31. tu rex videbas et ecce quasi statua una grandis statua illa magna et statura sublimis stabat contra te et intuitus eius erat terribilisThou, O king, sawest, and behold there was as it were a great statue: this statue, which was great and high, tall of stature, stood before thee, and the look thereof was terrible.
31. Thou, O king, sawest, and behold a great image. This image, which was mighty, and whose brightness was excellent, stood before thee; and the aspect thereof was terrible.
2:31. You, O king, saw, and behold, something like a great statue. This statue, which was great and high, stood exalted above you, and you considered how terrible it was.
But as for me, this secret is not revealed to me for [any] wisdom that I have more than any living, but for [their] sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart:

2:30 А мне тайна сия открыта не потому, чтобы я был мудрее всех живущих, но для того, чтобы открыто было царю разумение и чтобы ты узнал помышления сердца твоего.
2:31
καὶ και and; even
σύ συ you
βασιλεῦ βασιλευς monarch; king
ἑώρακας οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
εἰκὼν εικων image
μία εις.1 one; unit
καὶ και and; even
ἦν ειμι be
ο the
εἰκὼν εικων image
ἐκείνη εκεινος that
μεγάλη μεγας great; loud
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ο the
πρόσοψις προσοψις he; him
ὑπερφερὴς υπερφερης stand; establish
ἐναντίον εναντιον next to; before
σου σου of you; your
καὶ και and; even
ο the
πρόσοψις προσοψις the
εἰκόνος εικων image
φοβερά φοβερος fearful; fearsome
2:31
אַ֣נְתְּאנתה
*ʔˈant אַנְתָּה you
מַלְכָּ֗א malkˈā מֶלֶךְ king
חָזֵ֤ה ḥāzˈē חזה see
הֲוַ֨יְתָ֙ hᵃwˈayᵊṯā הוה be
וַ wa וְ and
אֲל֨וּ ʔᵃlˌû אֲלוּ behold
צְלֵ֥ם ṣᵊlˌēm צְלֵם statue
חַד֙ ḥˌaḏ חַד one
שַׂגִּ֔יא śaggˈî שַׂגִּיא much
צַלְמָ֨א ṣalmˌā צְלֵם statue
דִּכֵּ֥ן dikkˌēn דִּכֵּן that
רַ֛ב rˈav רַב great
וְ wᵊ וְ and
זִיוֵ֥הּ zîwˌēh זִיו brightness
יַתִּ֖יר yattˌîr יַתִּיר excessive
קָאֵ֣ם qāʔˈēm קום stand
לְ lᵊ לְ to
קָבְלָ֑ךְ qovlˈāḵ קֳבֵל opposite
וְ wᵊ וְ and
רֵוֵ֖הּ rēwˌēh רֵו appearance
דְּחִֽיל׃ dᵊḥˈîl דחל fear
2:31. tu rex videbas et ecce quasi statua una grandis statua illa magna et statura sublimis stabat contra te et intuitus eius erat terribilis
Thou, O king, sawest, and behold there was as it were a great statue: this statue, which was great and high, tall of stature, stood before thee, and the look thereof was terrible.
2:31. You, O king, saw, and behold, something like a great statue. This statue, which was great and high, stood exalted above you, and you considered how terrible it was.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31. Согласно вопросу Навуходоносора (ст. 26), Даниил сперва излагает содержание сна, а затем (ст. 36) переходит к его объяснению. В качестве ответа на думы царя о том, что будет после него (от. 29), т. е. останется ли созданная им монархия вершительницею судеб мира или же уступит место другим империям, сновидение излагает историю смены четырех земных монархий и водворения на земле Царства Божия.
Adam Clarke: Commentary on the Bible - 1831
2:31: A great image - Representing the four great monarchies.
Albert Barnes: Notes on the Bible - 1834
2:31: Thou, O king, sawest - Margin, "wast seeing." The margin is in accordance with the Chaldee. The language is properly what denotes a prolonged or attentive observation. He was in an attitude favorable to vision, or was looking with intensity, and there appeared before him this remarkable image. Compare Dan 7:1-2, Dan 7:4, Dan 7:6. It was not a thing which appeared for a moment, and then vanished, but which remained so long that he could contemplate it with accuracy.
And, behold, a great image - Chaldee, "one image that was grand" - שׂגיא חד צלם tselē m chad s'agı̂ y'. So the Vulgate - statua una grandis. So the Greek - εἰκὼν μία eikō n mia. The object seems to be to fix the attention on the fact that there was but "one" image, though composed of so different materials, and of materials that seemed to be so little fitted to be worked together into the same statue. The idea, by its being represented as "one," is, that it was, in some respects, "the same kingdom" that he saw symbolized: that is, that it would extend over the same countries, and could be, in some sense, regarded as a prolongation of the same empire. There was so much of "identity," though different in many respects, that it could be represented as "one." The word rendered "image" (צלם tselem) denotes properly "a shade," or "shadow," and then anything that "shadows forth," or that represents anything.
It is applied to man Gen 1:27 as shadowing forth, or representing God; that is, there was something in man when he was created which had so far a resemblance to God that he might be regarded as an "image" of him. The word is often used to denote idols - as supposed to be a "representation" of the gods, either in their forms, or as shadowing forth their character as majestic, stern, mild, severe, merciful, etc. Num 33:52; Sa1 6:5; Kg2 11:18; Ch2 23:17; Eze 7:20; Eze 16:17; Eze 23:14; Amo 5:26. This image is not represented as an idol to be worshipped, nor in the use of the word is it to be supposed that there is an allusion, as Prof. Bush supposes, to the fact that these kingdoms would be idolatrous, but the word is used in its proper and primitive sense, to denote something which would "represent," or "shadow forth," the kingdoms which would exist. The exact "size" of the image is not mentioned. It is only suggested that it was great - a proper characteristic to represent the "greatness" of the kingdoms to which it referred.
This great image - The word here rendered "great" (רב rab) is different from that used in the pRev_ious clause, though it is not easy to determine the exact difference between the words. Both denote that the image was of gigantic dimensions. It is well remarked by Prof. Bush, that "the monuments of antiquity sufficiently evince that the humor pRev_ailed throughout the East, and still more in Egypt, of constructing enormous statues, which were usually dedicated to some of their deities, and connected with their worship. The object, therefore, now presented in the monarch's dream was not, probably, entirely new to his thoughts."
Whose brightness was excellent - "Whose brightness "excelled," or was unusual and remarkable." The word rendered brightness (זיו zı̂ yv) is found only in Daniel. It is rendered "brightness" in Dan 2:31; Dan 4:36, and in the margin in Dan 5:6, Dan 5:9; and "countenance" in Dan 5:6 (text), and in Dan 2:9-10; Dan 7:28. From the places where it is found, particularly Dan 4:36, it is clear that it is used to denote a certain beauty, or majesty, shining forth in the countenance, which was fitted to impress the beholder with awe. The term here is to be understood not merely of the face of the image, but of its entire aspect, as having something in it signally splendid and imposing. We have only to conceive of a colossal statue whose head was burnished gold, and a large part of whose frame was polished silver, to see the force of this language.
Stood before thee - It stood over against him in full view. He had an opportunity of surveying it clearly and distinctly.
And the form thereof was terrible - Vast, imposing, grand, fearful. The sudden appearance of such an object as this could not but fill the mind with terror. The design for which this representation was made to Nebuchadnezzar is clearly unfolded in the explanation which Daniel gives. It may be remarked here, in general, that such an appearance of a gigantic image was well adapted to represent successive kingdoms, and that the representation was in accordance with the spirit of ancient times. "In ancient coins and medals," says the editor of the "Pictorial Bible," "nothing is more common than to see cities and nations represented by human figures, male or female. According to the ideas which suggested such symbols, a vast image in the human figure was, therefore, a very fit emblem of sovereign power and dominion; while the materials of which it was composed did most significantly typify the character of the various empires, the succession of which was foreshown by this vision. This last idea, of expressing the condition of things by metallic symbols, was pRev_alent before the time of Daniel. Hesiod, who lived about two centuries before Daniel, characterizes the succession of ages (four) by the very same metals - gold, silver, brass, and iron."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:31: sawest: Chal, wast seeing
and the: Dan 7:3-17; Mat 4:8; Luk 4:5
terrible: Isa 13:11, Isa 25:3-5; Eze 28:7; Hab 1:7
John Gill
2:31 Thou, O king, sawest,.... Or, "wast seeing" (z); not with the eyes of his body, but in his fancy and imagination; as he was dreaming, he thought he saw such an appearance, so it seemed to him, as follows:
and behold a great image; or, "one great image" (a); not painted, but a massive statue made of various metals, as is afterwards declared: such, though not so large as this, as the king had been used to see, which he had in his garden and palace, and which he worshipped; but this was of a monstrous size, a perfect colossus, and but one, though it consisted of various parts; it was in the form of a great man, as Saadiah and Jacchiades observe; and represented each of the monarchies of this world governed by men; and these being expressed by an image, show how vain and delusory, how frail and transitory, are the kingdoms of the earth, and the glory of them:
this great image, whose brightness was excellent, stood before thee: right over against him, and near him, as he thought; so that he had a full view of it, and saw it at its full length and size, and its dazzling lustre, arising from the various metals of gold, silver, brass, and iron, it was made of; which was exceeding bright, and made it look very majestic:
and the form thereof was terrible; either there was something in the countenance menacing and horrid; or the whole form, being so gigantic, struck the king with admiration, and was even terrible to him; and it may denote the terror that kings, especially arbitrary and despotic ones, strike their subjects with.
(z) "videns fuisti", Montanus, Michaelis; "videns eras", Vatablus. (a) "imago una grandis", Pagninus, Montanus; "imago una magna", Junius & Tremellius, Cocceius; "simulachrum unum magnum", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
2:31 The world power in its totality appears as a colossal human form: Babylon the head of gold, Medo-Persia the breast and two arms of silver, GrÃ&brvbr;co-Macedonia the belly and two thighs of brass, and Rome, with its Germano-Slavonic offshoots, the legs of iron and feet of iron and clay, the fourth still existing. Those kingdoms only are mentioned which stand in some relation to the kingdom of God; of these none is left out; the final establishment of that kingdom is the aim of His moral government of the world. The colossus of metal stands on weak feet, of clay. All man's glory is as ephemeral and worthless as chaff (compare 1Pet 1:24). But the kingdom of God, small and unheeded as a "stone" on the ground is compact in its homogeneous unity; whereas the world power, in its heterogeneous constituents successively supplanting one another, contains the elements of decay. The relation of the stone to the mountain is that of the kingdom of the cross (Mt 16:23; Lk 24:26) to the kingdom of glory, the latter beginning, and the former ending when the kingdom of God breaks in pieces the kingdoms of the world (Rev_ 11:15). Christ's contrast between the two kingdoms refers to this passage.
a great image--literally, "one image that was great." Though the kingdoms were different, it was essentially one and the same world power under different phases, just as the image was one, though the parts were of different metals.
2:312:31: Դու ա՛րքայ տեսանէիր. եւ ահա պատկեր մի մե՛ծ պատկեր. եւ երեսք նորա եւ տեսիլ նորա ահագի՛ն յոյժ. եւ կա՛յր առաջի քո. ահաւո՛ր էր յոյժ պատկերն[12064]։ [12064] Յոմանս պակասի. Պատկեր մի մեծ պատկեր... էր յոյժ պատկերն։
31 Դու, արքա՛յ, ահա թէ ինչ էիր տեսնում. քո առաջ կանգնած էր մի արձան, մի վիթխարի արձան, եւ նրա կերպարանքն ու տեսքը ահաւոր էր: Այդ արձանը շատ սարսափազդու էր:
31 «Դո՛ւն, ո՛վ թագաւոր, կը տեսնէիր մեծ արձան մը։ Այս մեծ ու խիստ պայծառ արձանը քու դիմացդ կայներ էր։ Անոր երեւոյթը ահաւոր էր։
Դու, արքայ, տեսանէիր, եւ ահա պատկեր մի, մեծ պատկեր, եւ երեսք նորա եւ տեսիլ նորա ահագին յոյժ, եւ կայր առաջի քո. ահաւոր էր յոյժ պատկերն:

2:31: Դու ա՛րքայ տեսանէիր. եւ ահա պատկեր մի մե՛ծ պատկեր. եւ երեսք նորա եւ տեսիլ նորա ահագի՛ն յոյժ. եւ կա՛յր առաջի քո. ահաւո՛ր էր յոյժ պատկերն[12064]։
[12064] Յոմանս պակասի. Պատկեր մի մեծ պատկեր... էր յոյժ պատկերն։
31 Դու, արքա՛յ, ահա թէ ինչ էիր տեսնում. քո առաջ կանգնած էր մի արձան, մի վիթխարի արձան, եւ նրա կերպարանքն ու տեսքը ահաւոր էր: Այդ արձանը շատ սարսափազդու էր:
31 «Դո՛ւն, ո՛վ թագաւոր, կը տեսնէիր մեծ արձան մը։ Այս մեծ ու խիստ պայծառ արձանը քու դիմացդ կայներ էր։ Անոր երեւոյթը ահաւոր էր։
zohrab-1805▾ eastern-1994▾ western am▾
2:312:31 Тебе, царь, было такое видение: вот, какой-то большой истукан; огромный был этот истукан, в чрезвычайном блеске стоял он пред тобою, и страшен был вид его.
2:32 καὶ και and; even ἦν ειμι be ἡ ο the κεφαλὴ κεφαλη head; top αὐτῆς αυτος he; him ἀπὸ απο from; away χρυσίου χρυσιον gold piece; gold leaf χρηστοῦ χρηστος suitable; kind τὸ ο the στῆθος στηθος chest καὶ και and; even οἱ ο the βραχίονες βραχιων arm ἀργυροῖ αργυρεος of silver ἡ ο the κοιλία κοιλια insides; womb καὶ και and; even οἱ ο the μηροὶ μηρος thigh χαλκοῖ χαλκεος of brass
2:32 ה֣וּא hˈû הוּא he צַלְמָ֗א ṣalmˈā צְלֵם statue רֵאשֵׁהּ֙ rēšˌēh רֵאשׁ head דִּֽי־ dˈî- דִּי [relative] דְהַ֣ב ḏᵊhˈav דְּהַב gold טָ֔ב ṭˈāv טָב good חֲדֹ֥והִי ḥᵃḏˌôhî חֲדֵה breast וּ û וְ and דְרָעֹ֖והִי ḏᵊrāʕˌôhî דְּרָע arm דִּ֣י dˈî דִּי [relative] כְסַ֑ף ḵᵊsˈaf כְּסַף silver מְעֹ֥והִי mᵊʕˌôhî מְעֵה belly וְ wᵊ וְ and יַרְכָתֵ֖הּ yarᵊḵāṯˌēh יַרְכָה thigh דִּ֥י dˌî דִּי [relative] נְחָֽשׁ׃ nᵊḥˈāš נְחָשׁ copper
2:32. huius statuae caput ex auro optimo erat pectus autem et brachia de argento porro venter et femora ex aereThe head of this statue was of fine gold, but the breast and the arms of silver, and the belly and the thighs of brass.
32. As for this image, his head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass,
2:32. The head of this statue was of the finest gold, but the breast and the arms were of silver, and further on, the belly and the thighs were of brass;
Thou, O king, sawest, and behold a great image. This great image, whose brightness [was] excellent, stood before thee; and the form thereof [was] terrible:

2:31 Тебе, царь, было такое видение: вот, какой-то большой истукан; огромный был этот истукан, в чрезвычайном блеске стоял он пред тобою, и страшен был вид его.
2:32
καὶ και and; even
ἦν ειμι be
ο the
κεφαλὴ κεφαλη head; top
αὐτῆς αυτος he; him
ἀπὸ απο from; away
χρυσίου χρυσιον gold piece; gold leaf
χρηστοῦ χρηστος suitable; kind
τὸ ο the
στῆθος στηθος chest
καὶ και and; even
οἱ ο the
βραχίονες βραχιων arm
ἀργυροῖ αργυρεος of silver
ο the
κοιλία κοιλια insides; womb
καὶ και and; even
οἱ ο the
μηροὶ μηρος thigh
χαλκοῖ χαλκεος of brass
2:32
ה֣וּא hˈû הוּא he
צַלְמָ֗א ṣalmˈā צְלֵם statue
רֵאשֵׁהּ֙ rēšˌēh רֵאשׁ head
דִּֽי־ dˈî- דִּי [relative]
דְהַ֣ב ḏᵊhˈav דְּהַב gold
טָ֔ב ṭˈāv טָב good
חֲדֹ֥והִי ḥᵃḏˌôhî חֲדֵה breast
וּ û וְ and
דְרָעֹ֖והִי ḏᵊrāʕˌôhî דְּרָע arm
דִּ֣י dˈî דִּי [relative]
כְסַ֑ף ḵᵊsˈaf כְּסַף silver
מְעֹ֥והִי mᵊʕˌôhî מְעֵה belly
וְ wᵊ וְ and
יַרְכָתֵ֖הּ yarᵊḵāṯˌēh יַרְכָה thigh
דִּ֥י dˌî דִּי [relative]
נְחָֽשׁ׃ nᵊḥˈāš נְחָשׁ copper
2:32. huius statuae caput ex auro optimo erat pectus autem et brachia de argento porro venter et femora ex aere
The head of this statue was of fine gold, but the breast and the arms of silver, and the belly and the thighs of brass.
2:32. The head of this statue was of the finest gold, but the breast and the arms were of silver, and further on, the belly and the thighs were of brass;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. 32 This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, 33 His legs of iron, his feet part of iron and part of clay. 34 Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. 35 Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. 36 This is the dream; and we will tell the interpretation thereof before the king. 37 Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. 38 And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. 39 And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. 40 And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. 41 And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. 42 And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. 43 And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. 44 And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. 45 Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.
Daniel here gives full satisfaction to Nebuchadnezzar concerning his dream and the interpretation of it. That great prince had been kind to this poor prophet in his maintenance and education; he had been brought up at the king's cost, preferred at court, and the land of his captivity had hereby been made much easier to him than to others of his brethren. And now the king is abundantly repaid for all the expense he had been at upon him; and for receiving this prophet, though not in the name of a prophet, he had a prophet's reward, such a reward as a prophet only could give, and for which that wealthy mighty prince was now glad to be beholden to him. Here is,
I. The dream itself, v. 31, 45. Nebuchadnezzar perhaps was an admirer of statues, and had his palace and gardens adorned with them; however, he was a worshipper of images, and now behold a great image is set before him in a dream, which might intimate to him what the images were which he bestowed so much cost upon, and paid such respect to; they were mere dreams. The creatures of fancy might do as well to please the fancy. By the power of imagination he might shut his eyes, and represent to himself what forms he thought fit, and beautify them at his pleasure, without the expense and trouble of sculpture. This was the image of a man erect: It stood before him, as a living man; and, because those monarchies which were designed to be represented by it were admirable in the eyes of their friends, the brightness of this image was excellent; and because they were formidable to their enemies, and dreaded by all about them, the form of this image is said to be terrible; both the features of the face and the postures of the body made it so. But that which was most remarkable in this image was the different metals of which it was composed--the head of gold (the richest and most durable metal), the breast and arms of silver (the next to it in worth), the belly and sides (or thighs) of brass, the legs of iron (still baser metals), and lastly the feet part of iron and part of clay. See what the things of this world are; the further we go in them the less valuable they appear. In the life of a man youth is a head of gold, but it grows less and less worthy of our esteem; and old age is half clay; a man is then as good as dead. It is so with the world; later ages degenerate. The first age of the Christian church, of the reformation, was a head of gold; but we live in an age that is iron and clay. Some allude to this in the description of a hypocrite, whose practice is not agreeable to his knowledge. He has a head of gold, but feet of iron and clay: he knows his duty, but does it not. Some observe that in Daniel's visions the monarchies were represented by four beasts (ch. vii.), for he looked upon that wisdom from beneath, by which they were turned to be earthly and sensual, and a tyrannical power, to have more in it of the beast than of the man, and so the vision agreed with his notions of the thing. But to Nebuchadnezzar, a heathen prince, they were represented by a gay and pompous image of a man, for he was an admirer of the kingdoms of this world and the glory of them. To him the sight was so charming that he was impatient to see it again. But what became of this image? The next part of the dream shows it to us calcined, and brought to nothing. He saw a stone cut out of the quarry by an unseen power, without hands, and this stone fell upon the feet of the image, that were of iron and clay, and broke them to pieces; and then the image must fall of course, and so the gold, and silver, and brass, and iron, were all broken to pieces together, and beaten so small that they became like the chaff of the summer threshing-floors, and there were not to be found any the least remains of them; but the stone cut out of the mountain became itself a great mountain, and filled the earth. See how God can bring about great effects by weak and unlikely causes; when he pleases a little one shall become a thousand. Perhaps the destruction of this image of gold, and silver, and brass, and iron, might be intended to signify the abolishing of idolatry out of the world in due time. The idols of the heathen are silver and gold, as this image was, and they shall perish from off the earth and from under these heavens, Jer. x. 11; Isa. ii. 18. And whatever power destroys idolatry is in the ready way to magnify and exalt itself, as this stone, when it had broken the image to pieces, became a great mountain.
II. The interpretation of this dream. Let us now see what is the meaning of this. It was from God, and therefore from him it is fit that we take the explication of it. It should seem, Daniel had his fellows with him, and speaks for them as well as for himself, when he says, We will tell the interpretation, v. 36. Now,
1. This image represented the kingdoms of the earth that should successively bear rule among the nations and have influence on the affairs of the Jewish church. The four monarchies were not represented by four distinct statues, but by one image, because they were all of one and the same spirit and genius, and all more or less against the church. It was the same power, only lodged in four different nations, the two former lying eastward of Judea, the two latter westward. (1.) The head of gold signified the Chaldean monarchy, which was now in being (v. 37, 38): Thou, O king! art (or rather, shalt be) a king of kings, a universal monarch, to whom many kings and kingdoms shall be tributaries; or, Thou art the highest of kings on earth at this time (as a servant of servants is the meanest servant); thou dost outshine all other kings. But let him not attribute his elevation to his own politics or fortitude. No; it is the God of heaven that has given thee a kingdom, power, and strength, and glory, a kingdom that exercises great authority, stands firmly, and shines brightly, acts by a puissant army with an arbitrary power. Note, The greatest of princes have no power but what is given them from above. The extent of his dominion is set forth (v. 38), that wheresoever the children of men dwell, in all the nations of that part of the world, he was ruler over them all, over them and all that belonged to them, all their cattle, not only those which they had a property in, but those that were feræ naturæ--wild, the beasts of the field and the fowls of the heaven. He was lord of all the woods, forests, and chases, and none were allowed to hunt or fowl without his leave. Thus "thou art the head of gold; thou, and thy son, and thy son's son, for seventy years." Compare this with Jer. xxv. 9, 11, especially Jer. xxvii. 5-7. There were other powerful kingdoms in the world at this time, as that of the Scythians; but it was the kingdom of Babylon that reigned over the Jews, and that began the government which continued in the succession here described till Christ's time. It is called a head, for its wisdom, eminency, and absolute power, a head of gold for its wealth (Isa. xiv. 4); it was a golden city. Some make this monarchy to begin in Nimrod, and so bring into it all the Assyrian kings, about fifty monarchs in all, and compute that it lasted above 1600 years. But it had not been so long a monarchy of such vast extent and power as is here described, nor any thing like it; therefore others make only Nebuchadnezzar, Evil-merodach, and Belshazzar, to belong to this head of gold; and a glorious high throne they had, and perhaps exercised a more despotic power than any of the kings that went before them. Nebuchadnezzar reigned forty-five years current, Evil-merodach twenty-three years current, and Belshazzar three. Babylon was their metropolis, and Daniel was with them upon the spot during the seventy years. (2.) The breast and arms of silver signified the monarchy of the Medes and Persians, of which the king is told no more than this, There shall arise another kingdom inferior to thee (v. 39), not so rich, powerful, or victorious. This kingdom was founded by Darius the Mede and Cyrus the Persian, in alliance with each other, and therefore represented by two arms, meeting in the breast. Cyrus was himself a Persian by his father, a Mede by his mother. Some reckon that this second monarchy lasted 130 years, others 204 years. The former computation agrees best with the scripture chronology. (3.) The belly and thighs of brass signified the monarchy of the Grecians, founded by Alexander, who conquered Darius Codomannus, the last of the Persian emperors. This is the third kingdom, of brass, inferior in wealth and extent of dominion to the Persian monarchy, but in Alexander himself it shall by the power of the sword bear rule over all the earth; for Alexander boasted that he had conquered the world, and then sat down and wept because he had not another world to conquer. (4.) The legs and feet of iron signified the Roman monarchy. Some make this to signify the latter part of the Grecian monarchy, the two empires of Syria and Egypt, the former governed by the family of the Seleucidæ, from Seleucus, the latter by that of the Lagidæ, from Ptolemæus Lagus; these they make the two legs and feet of this image: Grotius, and Junius, and Broughton, go this way. But it has been the more received opinion that it is the Roman monarchy that is here intended, because it was in the time of that monarchy, and when it was at its height, that the kingdom of Christ was set up in the world by the preaching of the everlasting gospel. The Roman kingdom was strong as iron (v. 40), witness the prevalency of that kingdom against all that contended with it for many ages. That kingdom broke in pieces the Grecian empire and afterwards quite destroyed the nation of the Jews. Towards the latter end of the Roman monarchy it grew very weak, and branched into ten kingdoms, which were as the toes of these feet. Some of these were weak as clay, others strong as iron, v. 42. Endeavours were used to unite and cement them for the strengthening of the empire, but in vain: They shall not cleave one to another, v. 43. This empire divided the government for a long time between the senate and the people, the nobles and the commons, but they did not entirely coalesce. There were civil wars between Marius and Sylla, Cæsar and Pompey, whose parties were as iron and clay. Some refer this to the declining times of that empire, when, for the strengthening of the empire against the irruptions of the barbarous nations, the branches of the royal family intermarried; but the politics had not the desired effect, when the day of the fall of that empire came.
2. The stone cut out without hands represented the kingdom of Jesus Christ, which should be set up in the world in the time of the Roman empire, and upon the ruins of Satan's kingdom in the kingdoms of the world. This is the stone cut out of the mountain without hands, for it should be neither raised nor supported by human power or policy; no visible hand should act in the setting of it up, but it should be done invisibly the Spirit of the Lord of hosts. This was the stone which the builders refused, because it was not cut out by their hands, but it has now become the head-stone of the corner. (1.) The gospel-church is a kingdom, which Christ is the sole and sovereign monarch of, in which he rules by his word and Spirit, to which he gives protection and law, and from which he receives homage and tribute. It is a kingdom not of this world, and yet set up in it; it is the kingdom of God among men. (2.) The God of heaven was to set up this kingdom, to give authority to Christ to execute judgment, to set him as King upon his holy hill of Zion, and to bring into obedience to him a willing people. Being set up by the God of heaven, it is often in the New Testament called the kingdom of heaven, for its original is from above and its tendency is upwards. (3.) It was to be set up in the days of these kings, the kings of the fourth monarchy, of which particular notice is taken (Luke ii. 1), That Christ was born when, by the decree of the emperor of Rome, all the world was taxed, which was a plain indication that that empire had become as universal as any earthly empire ever was. When these kings are contesting with each other, and in all the struggles each of the contending parties hopes to find its own account, God will do his own work and fulfil his own counsels. These kings are all enemies to Christ's kingdom, and yet it shall be set up in defiance of them. (4.) It is a kingdom that knows no decay, is in no danger of destruction, and will not admit any succession or revolution. It shall never be destroyed by any foreign force invading it, as many other kingdoms are; fire and sword cannot waste it; the combined powers of earth and hell cannot deprive either the subjects of their prince or the prince of his subjects; nor shall this kingdom be left to other people, as the kingdoms of the earth are. As Christ is a monarch that has no successor (for he himself shall reign for ever), so his kingdom is a monarchy that has no revolution. The kingdom of God was indeed taken from the Jews and given to the Gentiles (Matt. xxi. 43), but still it was Christianity that ruled, the kingdom of the Messiah. The Christian church is still the same; it is fixed on a rock, much fought against, but never to be prevailed against, by the gates of hell. (5.) It is a kingdom that shall be victorious over all opposition. It shall break in pieces and consume all those kingdoms, as the stone cut out of the mountain without hands broke in pieces the image, v. 44, 45. The kingdom of Christ shall wear out all other kingdoms, shall outlive them, and flourish when they are sunk with their own weight, and so wasted that their place knows them no more. All the kingdoms that appear against the kingdom of Christ shall be broken with a rod of iron, as a potter's vessel, Ps. ii. 9. And in the kingdoms that submit to the kingdom of Christ tyranny, and idolatry, and every thing that is their reproach, shall, as far as the gospel of Christ gets ground, be broken. The day is coming when Jesus Christ shall have put down all rule, principality, and power, and have made all his enemies his footstool; and then this prophecy will have its full accomplishment, and not till then, 1 Cor. xv. 24, 25. Our savior seems to refer to this (Matt. xxi. 44), when, speaking of himself as the stone set at nought by the Jewish builders, he says, On whomsoever this stone shall fall, it will grind him to powder. (6.) It shall be an everlasting kingdom. Those kingdoms of the earth that had broken in pieces all about them at length came, in their turn, to be in like manner broken; but the kingdom of Christ shall break other kingdoms in pieces and shall itself stand for ever. His throne shall be as the days of heaven, his seed, his subjects, as the stars of heaven, not only so innumerable, but so immutable. Of the increase of Christ's government and peace there shall be no end. The Lord shall reign for ever, not only to the end of time, but when time and days shall be no more, and God shall be all in all to eternity.
III. Daniel having thus interpreted the dream, to the satisfaction of Nebuchadnezzar, who gave him no interruption, so full was the interpretation that he had no question to ask, and so plain that he had no objection to make, he closes all with a solemn assertion, 1. Of the divine original of this dream: The great God (so he calls him, to express his own high thoughts of him, and to beget the like in the mind of this great king) has made known to the king what shall come to pass hereafter, which the gods of the magicians could not do. And thus a full confirmation was given to that great argument which Isaiah had long before urged against idolaters, and particularly the idolaters of Babylon, when he challenged the gods they worshipped to show things that are to come hereafter, that we may know that you are gods (Isa. xli. 23), and by this proved the God of Israel to be the true God, that he declares the end from the beginning, Isa. xlvi. 10. 2. Of the undoubted certainty of the things foretold by this dream. He who makes known these things is the same that has himself designed and determined them, and will by his providence effect them; and we are sure that his counsel shall stand, and cannot be altered, and therefore the dream is certain and the interpretation thereof sure. Note, Whatever God has made known we may depend upon.
Adam Clarke: Commentary on the Bible - 1831
2:32: Head was of fine gold - The Babylonish empire, the first and greatest.
Breast and his arms of silver - The Medo-Persian empire, under Cyrus, etc.
His belly and his thighs of brass - The Macedonian empire, under Alexander the Great, and his successors.
Albert Barnes: Notes on the Bible - 1834
2:32: This image's head was of fine gold - Chaldee, "good gold" - טב דהב dehab ṭ â b - that is, fine, pure, unalloyed. The whole head of the figure, colossal as it was, appeared to be composed wholly of this. Had the "whole" image been made of gold, it would not have been so striking - for it was not uncommon to construct vast statues of this metal. Compare Dan 3:1. But the remarkable peculiarity of this image was, that it was composed of different materials, some of which were seldom or never used in such a structure, and all of which had a peculiar significancy. On the significancy of this part of the figure, and the resemblance between this head of gold and Nebuchadnezzar himself, see the notes at Dan 2:37-38.
His breast and his arms of silver - The word rendered "breast" (חדין chă dı̂ y) is in the plural number, in accordance with common usage in the Hebrew, by which several members of the human body are often expressed in the plural; as פנים pâ nı̂ ym - "faces," etc. There is a foundation for such a usage in nature, in the two-fold form of many of the portions of the human body. The portion of the body which is here represented is obviously the upper portion of the front part - what is prominently visible when we look at the human frame. Next to the head it is the most important part, as it embraces most of the vital organs. Some degree of inferiority, as well as the idea of succession, would be naturally represented by this. "The inferior value of silver as compared with gold will naturally suggest some degree of decline or degeneracy in the character of the subject represented by the metal; and so in other members, as we proceed downward, as the material becomes continually baser, we naturally infer that the subject deteriorates, in some sense, in the like manner." - Professor Bush, in loc. On the kingdom represented by this, and the propriety of this representation, see the notes at Dan 2:39.
His belly and his thighs of brass - Margin, "sides." It is not necessary to enter minutely into an examination of the words here used. The word "belly" denotes, unquestionably, the regions of the abdomen as externally visible. The word rendered "thighs" in the text is rendered "sides" in the margin. It is, like the word "breast" in the pRev_ious verse, in the plural number and for the same reason. The Hebrew word (ירך yâ rê k) is commonly rendered "thigh" in the Scriptures (Gen 24:2, Gen 24:9; Gen 32:25 (26), 31, 32(32, 33), et al.), though it is also frequently rendered "side," Exo 32:27; Exo 40:22, Exo 40:24; Lev 1:11; Num 3:29, et al. According to Gesenius, it denotes "the thick and double fleshy member which commences at the bottom of the spine, and extends to the lower legs." It is that part on which the sword was formerly worn, Exo 32:27; Jdg 3:16, Jdg 3:21; Psa 45:3 (4). It is also that part which was smitten, as an expression of mourning or of indignation, Jer 31:19; Eze 21:12 (17). Compare Hom. Iliad xii. 162, xv. 397; Odyssey xiii. 198; Cic. 150: "Orat." 80; "Quinc." xi. 3. It is not improperly here rendered "thighs," and the portion of the figure that was of brass was that between the breast and the lower legs, or extended from the breast to the knees. The word is elsewhere employed to denote the shaft or main trunk of the golden candlestick of the tabernacle, Exo 25:31; Exo 37:17; Num 8:4.
Of brass - An inferior metal, and denoting a kingdom of inferior power or excellence. On the kingdom represented by this, see the notes at Dan 2:39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:32: head: Dan 2:37, Dan 2:38, Dan 4:22, Dan 4:30, Dan 7:4; Isa 14:4; Jer 51:7; Rev 17:4
breast: Dan 2:39, Dan 7:5, Dan 8:3, Dan 8:4, Dan 11:2
belly: Dan 2:39, Dan 7:6, Dan 8:5-8, Dan 11:3-20
thighs: or, sides
Geneva 1599
2:32 This image's head [was] of fine (q) gold, his breast and his arms of silver, his belly and his thighs of brass,
(q) By gold, silver, brass, and iron are meant the Chaldean, Persian, Macedonian, and Roman kingdoms, which would successively rule all the world until Christ (who is here called the stone) himself comes, and destroys the last. And this was to assure the Jews that their affliction would not end with the empire of the Chaldeans, but that they should patiently await the coming of the Messiah, who would be at the end of this fourth monarchy.
John Gill
2:32 This image's head was of fine gold,.... The prophet begins with the superior part of this image, and descends to the lower, because of the order and condition of the monarchies it represents: this signifies the Babylonian monarchy, as afterwards explained; called the "head", being the first and chief of the monarchies; and compared to "fine gold", because of the glory, excellency, and duration of it:
his breast and his arms of silver; its two arms, including its hands and its breast, to which they were joined, were of silver, a metal of less value than gold; designing the monarchy of the Medes and Persians, which are the two arms, and which centred in Cyrus, who was by his father a Persian, by his mother a Mede; and upon whom, after his uncle's death, the whole monarchy devolved:
his belly and his thighs of brass; a baser metal still; this points at the Macedonian or Grecian monarchy, set up by Alexander, signified by the "belly", for intemperance and luxury; as the two "thighs" denote his principal successors, the Selucidae and Lagidae, the Syrian and Egyptian kings; and these of brass, because of the sounding fame of them, as Jerom.
Robert Jamieson, A. R. Fausset and David Brown
2:32 On ancient coins states are often represented by human figures. The head and higher parts signify the earlier times; the lower, the later times. The metals become successively baser and baser, implying the growing degeneracy from worse to worse. Hesiod, two hundred years before Daniel, had compared the four ages to the four metals in the same order; the idea is sanctioned here by Holy Writ. It was perhaps one of those fragments of revelation among the heathen derived from the tradition as to the fall of man. The metals lessen in specific gravity, as they downwards; silver is not so heavy as gold, brass not so heavy as silver, and iron not so heavy as brass, the weight thus being arranged in the reverse of stability [TREGELLES]. Nebuchadnezzar derived his authority from God, not from man, nor as responsible to man. But the Persian king was so far dependent on others that he could not deliver Daniel from the princes (Dan 6:14-15); contrast Dan 5:18-19, as to Nebuchadnezzar's power from God, whom he would he slew, and whom he would he kept alive" (compare Ezra 7:14; Esther 1:13-16). GrÃ&brvbr;co-Macedonia betrays its deterioration in its divisions, not united as Babylon and Persia. Iron is stronger than brass, but inferior in other respects; so Rome hardy and strong to tread down the nations, but less kingly and showing its chief deterioration in its last state. Each successive kingdom incorporates its predecessor (compare Dan 5:28). Power that in Nebuchadnezzar's hands was a God-derived (Dan 2:37-38) autocracy, in the Persian king's was a rule resting on his nobility of person and birth, the nobles being his equals in rank, but not in office; in Greece, an aristocracy not of birth, but individual influence, in Rome, lowest of all, dependent entirely on popular choice, the emperor being appointed by popular military election.
2:322:32: Որոյ գլուխն յոսկւոյ սրբոյ. ձեռքն եւ լանջքն եւ բազուկք իւր՝ արծաթիք. մէջք նորա եւ բարձք՝ պղնձիք[12065]. [12065] Ոմանք. Ձեռք իւր եւ լանջքն։
32 Նրա գլուխը մաքուր ոսկուց էր, նրա ձեռքերը, կուրծքն ու բազուկները՝ արծաթից, նրա մէջքն ու ազդրերը՝ պղնձից,
32 Այս արձանին գլուխը՝ զուտ ոսկիէ, անոր կուրծքն ու թեւերը՝ արծաթէ, մէջքն ու ազդրերը՝ պղնձէ,
Որոյ գլուխն յոսկւոյ սրբոյ, [23]ձեռքն եւ`` լանջքն եւ բազուկք իւր արծաթիք, մէջք նորա եւ բարձք պղնձիք:

2:32: Որոյ գլուխն յոսկւոյ սրբոյ. ձեռքն եւ լանջքն եւ բազուկք իւր՝ արծաթիք. մէջք նորա եւ բարձք՝ պղնձիք[12065].
[12065] Ոմանք. Ձեռք իւր եւ լանջքն։
32 Նրա գլուխը մաքուր ոսկուց էր, նրա ձեռքերը, կուրծքն ու բազուկները՝ արծաթից, նրա մէջքն ու ազդրերը՝ պղնձից,
32 Այս արձանին գլուխը՝ զուտ ոսկիէ, անոր կուրծքն ու թեւերը՝ արծաթէ, մէջքն ու ազդրերը՝ պղնձէ,
zohrab-1805▾ eastern-1994▾ western am▾
2:322:32 У этого истукана голова была из чистого золота, грудь его и руки его из серебра, чрево его и бедра его медные,
2:33 τὰ ο the δὲ δε though; while σκέλη σκελος leg σιδηρᾶ σιδηρεος of iron οἱ ο the πόδες πους foot; pace μέρος μερος part; in particular μέν μεν first of all τι τις anyone; someone σιδήρου σιδηρος iron μέρος μερος part; in particular δέ δε though; while τι τις anyone; someone ὀστράκινον οστρακινος of clay; earthenware
2:33 שָׁקֹ֖והִי šāqˌôhî שָׁק leg דִּ֣י dˈî דִּי [relative] פַרְזֶ֑ל farzˈel פַּרְזֶל iron רַגְלֹ֕והִי raḡlˈôhî רְגַל foot מִנְּהֵין֙מנהון *minnᵊhên מִן from דִּ֣י dˈî דִּי [relative] פַרְזֶ֔ל farzˈel פַּרְזֶל iron וּו *û וְ and מִנְּהֵ֖יןמנהון *minnᵊhˌên מִן from דִּ֥י dˌî דִּי [relative] חֲסַֽף׃ ḥᵃsˈaf חֲסַף clay
2:33. tibiae autem ferreae pedum quaedam pars erat ferrea quaedam fictilisAnd the legs of iron, the feet part of iron and part of clay.
33. his legs of iron, his feet part of iron, and part of clay.
2:33. but the shins were of iron, a certain part of the feet were of iron and another part were of clay.
This image' s head [was] of fine gold, his breast and his arms of silver, his belly and his thighs of brass:

2:32 У этого истукана голова была из чистого золота, грудь его и руки его из серебра, чрево его и бедра его медные,
2:33
τὰ ο the
δὲ δε though; while
σκέλη σκελος leg
σιδηρᾶ σιδηρεος of iron
οἱ ο the
πόδες πους foot; pace
μέρος μερος part; in particular
μέν μεν first of all
τι τις anyone; someone
σιδήρου σιδηρος iron
μέρος μερος part; in particular
δέ δε though; while
τι τις anyone; someone
ὀστράκινον οστρακινος of clay; earthenware
2:33
שָׁקֹ֖והִי šāqˌôhî שָׁק leg
דִּ֣י dˈî דִּי [relative]
פַרְזֶ֑ל farzˈel פַּרְזֶל iron
רַגְלֹ֕והִי raḡlˈôhî רְגַל foot
מִנְּהֵין֙מנהון
*minnᵊhên מִן from
דִּ֣י dˈî דִּי [relative]
פַרְזֶ֔ל farzˈel פַּרְזֶל iron
וּו
וְ and
מִנְּהֵ֖יןמנהון
*minnᵊhˌên מִן from
דִּ֥י dˌî דִּי [relative]
חֲסַֽף׃ ḥᵃsˈaf חֲסַף clay
2:33. tibiae autem ferreae pedum quaedam pars erat ferrea quaedam fictilis
And the legs of iron, the feet part of iron and part of clay.
2:33. but the shins were of iron, a certain part of the feet were of iron and another part were of clay.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:33: His legs of iron - The Roman government.
His feet part of iron and part of clay - The same, mixed with the barbaric nations, and divided into ten kingdoms. See at the end of the chapter.
Albert Barnes: Notes on the Bible - 1834
2:33: His legs of iron - The portion of the lower limbs from the knees to the ankles. This is undoubtedly the usual meaning of the English word "legs," and it as clearly appears to be the sense of the original word here. Iron was regarded as inferior to either of the other metals specified, and yet was well adapted to denote a kingdom of a particular kind - less noble in some respects, and yet hardy, powerful, and adapted to tread down the world by conquest. On the application of this, see the notes at Dan 2:40.
His feet part of iron and part of clay - As to his feet; or in respect to his feet, they were partly of iron and partly of clay - a mixture denoting great strength, united with what is fragile and weak. The word rendered "clay" in this place (חסף chă saph) is found nowhere else except in this chapter, and is always rendered "clay," Dan 2:33-35, Dan 2:41 (twice), 42, 43 (twice), 45. In some instances Dan 2:41, Dan 2:43, the epithet "miry" is applied to it. This would seem to imply that it was not "burnt or baked clay," or "earthenware," as Professor Bush supposes, but clay in its natural state. The idea would seem to be, that the framework, so to speak, was iron, with clay worked in, or filling up the interstices, so as to furnish an image of strength combined with what is weak. That it would be well adapted represent a kingdom that had many elements of permanency in it, yet that was combined with things that made it weak - a mixture of what was powerful with what was liable to be crushed; capable of putting forth great efforts, and of sustaining great shocks, and yet having such elements of feebleness and decay as to make it liable to be overthrown. For the application of this, see the notes at Dan 2:41-43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:33: Dan 2:40-43, Dan 7:7, Dan 7:8, Dan 7:19-26
John Gill
2:33 His legs of iron,.... A coarser metal than the former, but very strong; and designs the strong and potent monarchy of the Romans, the last of the four monarchies, governed chiefly by two consuls: and was divided, in the times of Theodosius, into the eastern and western empire, which may be signified by the two legs:
his feet part of iron and part of clay (b); or some "of them of iron, and some of them of clay" that is, the ten toes of the feet, which represent the ten kingdoms the western empire was divided into, some of which were potent, others weak; for this cannot be understood of the same feet and toes being a mixture, composed partly of one, and partly of the other; since iron and clay will not mix together, Dan 2:43 and will not agree with the form of expression. Jerom interprets this part of the vision of the image to the same sense, who lived about the time when it was fulfilling; for in his days was the irruption of the barbarous nations into the empire; who often speaks of them in his writings (c), and of the Roman empire being in a weak and ruinous condition on the account of them. His comment on this text is this,
"the fourth kingdom, which clearly belongs to the Romans, is the iron that breaks and subdues all things; but his feet and toes are partly iron, and partly clay, which is most manifestly verified at this time; for as in the beginning nothing was stronger and harder than the Roman empire, so in the end of things nothing weaker; when both in civil wars, and against divers nations, we stand in need of the help of other barbarous people.''
And whereas he had been blamed for giving this sense of the passage, he vindicates himself elsewhere by saying (d),
"if, in the exposition of the image, and the difference of its feet and toes, I interpret the iron and clay of the Roman kingdom, which the Scripture foreshows should be first and then weak, let them not impute, it to me, but to the prophet; for so we must not flatter princes, as that the truth of the holy Scriptures should be neglected; nor is the general disputation of one person an injury;''
that is, of any great moment to the government.
(b) "ex illis quidam ex ferro, et excillis quidam ex luto", Gejerus. (c) Opera, tom. 1. in Epitaph. Nepotian. fol. 9. I. ad Gerontiam, fol 32. E. & in Epitaph. Fabiolae, fol. 68. H. (d) Prooem. in Comment. in Esaiam. I. 11. fol. 65.
Robert Jamieson, A. R. Fausset and David Brown
2:33 As the two arms of silver denote the kings of the Medes and Persians [JOSEPHUS]; and the two thighs of brass the SeleucidÃ&brvbr; of Syria and LagidÃ&brvbr; of Egypt, the two leading sections into which GrÃ&brvbr;co-Macedonia parted, so the two legs of iron signify the two Roman consuls [NEWTON]. The clay, in Dan 2:41, "potter's clay," Dan 2:43, "miry clay," means "earthenware," hard but brittle (compare Ps 2:9; Rev_ 2:27, where the same image is used of the same event); the feet are stable while bearing only direct pressure, but easily "broken" to pieces by a blow (Dan 2:34), the iron intermixed not retarding, but hastening, such a result.
2:332:33: եւ սրունքն՝ երկաթիք. եւ ոտքն՝ կէսն յերկաթոյ՝ եւ կէսն ՚ի խեցւոյ։
33 սրունքները՝ երկաթից, ոտքերը՝ կէսը երկաթից եւ կէսը խեցուց:
33 Սրունքները՝ երկաթէ ու ոտքերուն մէկ մասը կաւէ էր։
եւ սրունքն երկաթիք, եւ ոտքն` կէսն յերկաթոյ եւ կէսն ի խեցւոյ:

2:33: եւ սրունքն՝ երկաթիք. եւ ոտքն՝ կէսն յերկաթոյ՝ եւ կէսն ՚ի խեցւոյ։
33 սրունքները՝ երկաթից, ոտքերը՝ կէսը երկաթից եւ կէսը խեցուց:
33 Սրունքները՝ երկաթէ ու ոտքերուն մէկ մասը կաւէ էր։
zohrab-1805▾ eastern-1994▾ western am▾
2:332:33 голени его железные, ноги его частью железные, частью глиняные.
2:34 ἑώρακας οραω view; see ἕως εως till; until ὅτου οστις who; that ἐτμήθη τεμνω stone ἐξ εκ from; out of ὄρους ορος mountain; mount ἄνευ ανευ without χειρῶν χειρ hand καὶ και and; even ἐπάταξε πατασσω pat; impact τὴν ο the εἰκόνα εικων image ἐπὶ επι in; on τοὺς ο the πόδας πους foot; pace τοὺς ο the σιδηροῦς σιδηρεος of iron καὶ και and; even ὀστρακίνους οστρακινος of clay; earthenware καὶ και and; even κατήλεσεν καταλεω he; him
2:34 חָזֵ֣ה ḥāzˈē חזה see הֲוַ֗יְתָ hᵃwˈayᵊṯā הוה be עַ֠ד ʕˌaḏ עַד until דִּ֣י dˈî דִּי [relative] הִתְגְּזֶ֤רֶת hiṯgᵊzˈereṯ גזר cut אֶ֨בֶן֙ ʔˈeven אֶבֶן stone דִּי־ dî- דִּי [relative] לָ֣א lˈā לָא not בִ vi בְּ in ידַ֔יִן yḏˈayin יַד hand וּ û וְ and מְחָ֤ת mᵊḥˈāṯ מחא hit לְ lᵊ לְ to צַלְמָא֙ ṣalmˌā צְלֵם statue עַל־ ʕal- עַל upon רַגְלֹ֔והִי raḡlˈôhî רְגַל foot דִּ֥י dˌî דִּי [relative] פַרְזְלָ֖א farzᵊlˌā פַּרְזֶל iron וְ wᵊ וְ and חַסְפָּ֑א ḥaspˈā חֲסַף clay וְ wᵊ וְ and הַדֵּ֖קֶת haddˌēqeṯ דקק crush הִמֹּֽון׃ himmˈôn הִמֹּון they
2:34. videbas ita donec abscisus est lapis sine manibus et percussit statuam in pedibus eius ferreis et fictilibus et comminuit eosThus thou sawest, till a stone was cut out of a mountain without hands: and it struck the statue upon the feet thereof that were of iron and clay, and broke them in pieces.
34. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them in pieces.
2:34. And so you looked until a stone was broken off without hands from a mountain, and it struck the statue on its feet, which were of iron and clay, and it shattered them.
His legs of iron, his feet part of iron and part of clay:

2:33 голени его железные, ноги его частью железные, частью глиняные.
2:34
ἑώρακας οραω view; see
ἕως εως till; until
ὅτου οστις who; that
ἐτμήθη τεμνω stone
ἐξ εκ from; out of
ὄρους ορος mountain; mount
ἄνευ ανευ without
χειρῶν χειρ hand
καὶ και and; even
ἐπάταξε πατασσω pat; impact
τὴν ο the
εἰκόνα εικων image
ἐπὶ επι in; on
τοὺς ο the
πόδας πους foot; pace
τοὺς ο the
σιδηροῦς σιδηρεος of iron
καὶ και and; even
ὀστρακίνους οστρακινος of clay; earthenware
καὶ και and; even
κατήλεσεν καταλεω he; him
2:34
חָזֵ֣ה ḥāzˈē חזה see
הֲוַ֗יְתָ hᵃwˈayᵊṯā הוה be
עַ֠ד ʕˌaḏ עַד until
דִּ֣י dˈî דִּי [relative]
הִתְגְּזֶ֤רֶת hiṯgᵊzˈereṯ גזר cut
אֶ֨בֶן֙ ʔˈeven אֶבֶן stone
דִּי־ dî- דִּי [relative]
לָ֣א lˈā לָא not
בִ vi בְּ in
ידַ֔יִן yḏˈayin יַד hand
וּ û וְ and
מְחָ֤ת mᵊḥˈāṯ מחא hit
לְ lᵊ לְ to
צַלְמָא֙ ṣalmˌā צְלֵם statue
עַל־ ʕal- עַל upon
רַגְלֹ֔והִי raḡlˈôhî רְגַל foot
דִּ֥י dˌî דִּי [relative]
פַרְזְלָ֖א farzᵊlˌā פַּרְזֶל iron
וְ wᵊ וְ and
חַסְפָּ֑א ḥaspˈā חֲסַף clay
וְ wᵊ וְ and
הַדֵּ֖קֶת haddˌēqeṯ דקק crush
הִמֹּֽון׃ himmˈôn הִמֹּון they
2:34. videbas ita donec abscisus est lapis sine manibus et percussit statuam in pedibus eius ferreis et fictilibus et comminuit eos
Thus thou sawest, till a stone was cut out of a mountain without hands: and it struck the statue upon the feet thereof that were of iron and clay, and broke them in pieces.
2:34. And so you looked until a stone was broken off without hands from a mountain, and it struck the statue on its feet, which were of iron and clay, and it shattered them.
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Adam Clarke: Commentary on the Bible - 1831
2:34: A stone was cut out - The fifth monarchy; the spiritual kingdom of the Lord Jesus, which is to last for ever, and diffuse itself over the whole earth.
Albert Barnes: Notes on the Bible - 1834
2:34: Thou sawest - Chaldee, "Thou wast seeing;" that is, thou didst continue to behold, implying that the vision was of somewhat long continuance. It did not appear and then suddenly vanish, but it remained so long that he had an opportunity of careful observation.
Till that a stone was cut out without hands - That is, from a mountain or hill, Dan 2:45. This idea is expressed in the Latin and the Greek version. The vision appears to have been that of a colossal image "standing on a plain" in the vicinity of a mountain, standing firm, until, by some unseen agency, and in an unaccountable manner, a stone became detached from the mountain, and was made to impinge against it. The margin here is, "which was not in his hands." The more correct rendering of the Chaldee, however, is that in the text, literally, "a stone was cut out which was not by hands" - בידין bı̂ ydayı̂ n: or perhaps still more accurately, "a stone was cut out which was not in hands," so that the fact that it was not in or by "hands" refers rather to its not being projected by hands than to the manner of its being detached from the mountain. The essential idea is, that the agency of hands did not appear at all in the case. The stone seemed to be self-moved. It became detached from the mountain, and, as if instinct with life, struck the image and demolished it. The word rendered "stone" ( אבן 'eben) determines nothing as to the "size" of the stone, but the whole statement would seem to imply that it was not of large dimensions. It struck upon "the feet" of the image, and it "became" itself a great mountain Dan 2:35 - all which would seem to imply that it was at first not large. What increased the astonishment of the monarch was, that a stone of such dimensions should have been adequate to overthrow so gigantic a statue, and to grind it to powder. The points on which it was clearly intended to fix the attention of the monarch, and which made the vision so significant and remarkable, were these:
(a) the colossal size and firmness of the image;
(b) the fact that a stone, not of large size, should be seen to be selfdetached from the mountain, and to move against the image;
(c) the fact that it should completely demolish and pulverize the colossal figure; and
(d) the fact that then this stone of inconsiderable size should be itself mysteriously augmented until it filled the world.
It should be added, that the vision appears not to have been that of a stone detached from the side of a hill, and rolling down the mountain by the force of gravitation, but that of a stone detached, and then moving off toward the image as if it had been thrown from a hand, though the hand was unseen. This would very strikingly and appropriately express the idea of something, apparently small in its origin, that was impelled by a cause that was unseen, and that bore with mighty force upon an object of colossal magnitude, by an agency that could not be explained by the causes that usually operate. For the application and pertinency of this, see the notes at Dan 2:44-45.
Which smote the image upon his feet - The word here used (מחא mechâ') means, to "strike," to "smite," without reference to the question whether it is a single blow, or whether the blow is often repeated. The Hebrew word (מחא mâ châ') is uniformly used as refering to "the clapping of the hands;" that is, smiting them together, Psa 98:8; Isa 55:12; Eze 25:6. The Chaldee word is used only here and in Dan 2:35, referring to the smiting of the image, and in Dan 4:35 (32), where it is rendered "stay" - "none can stay his hand." The connection here, and the whole statement, would seem to demand the sense of a continued or prolonged smiting, or of repeated blows, rather than a single concussion. The great image was not only thrown down, but there was a subsequent process of "comminution," independent of what would have been produced by the fall. A fall would only have broken it into large blocks or fragments; but this continued smiting reduced it to powder. This would imply, therefore, not only a single shock, or violent blow, but some cause continuing to operate until what had been overthrown was effectually destroyed, like a vast image reduced to impalpable powder. The "first concussion" on the feet made it certain that the colossal frame would fall; but there was a longer process necessary before the whole effect should be accomplished. Compare the notes at Dan 2:44-45.
And brake them to pieces - In Dan 2:35, the idea is, "they became like the chaff of the summer threshing-floors." The meaning is not that the image was broken to "fragments," but that it was "beaten fine" - reduced to powder - so that it might be scattered by the wind. This is the sense of the Chaldee word (דקק deqaq), and of the Hebrew word also (דקק dâ qaq). See Exo 32:20 : "And he took the calf which they had made, and burned it in the fire, and ground it to powder." Deu 9:21 : "and I took your sin, the calf which ye had made, and burnt it with fire, and stamped it, and ground it very small, even until it was as small as dust." Isa 41:15 : "thou shalt thresh the mountains and "beat them small," and shalt make the hills as chaff." Kg2 23:15 : "he burnt the high place, and "stamped" it "small" to powder." Ch2 34:4 : "and they brake down the altars, etc., and "made dust" of them, and strewed it upon the graves of them that had sacrificed unto them." Compare Exo 30:36; Ch2 34:7; Kg2 23:6. From these passages it is clear that the general meaning of the word is that of reducing anything to fine dust or powder, so that it may be easily blown about by the wind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:34: a stone: Dan 2:44, Dan 2:45, Dan 7:13, Dan 7:14, Dan 7:27; Psa 118:22; Isa 28:16; Zac 12:3; Mat 16:18; Act 4:11; Pe1 2:7; Rev 11:15
was cut: Dan 8:25; Zac 4:6; Joh 1:13; Co2 5:1; Heb 9:24
without hands: or, which was not in hands, Dan 2:45
which: Psa 2:8-12, Psa 110:5, Psa 110:6, Psa 149:6-9; Isa 60:12; Zac 12:3; Rev 17:14; Rev 19:11-21
John Gill
2:34 Thou sawest till that a stone was cut out without hands,.... Or, "wast seeing" (e); the king continued looking upon the image that stood before him, as he thought, as long as he could see it, till he saw a "stone": an emblem of the Messiah, as it often is in Scripture, Gen 49:24, because of his strength, firmness, and duration; and so it is interpreted here by many Jewish writers, ancient and modern, as well as by Christians; and also of his kingdom, or of him in his kingly office; see Dan 2:44. In an ancient book (f) of theirs, written by R. Simeon Ben Jochai, the author interprets this stone, cut out of the mountain without hands, to be the same with him who in Gen 49:24, is called the Shepherd and Stone of Israel; as it is by Saadiah Gaon, a later writer; and in another of their writings (g), reckoned by them very ancient, it is said, that the ninth king (for they speak of ten) shall be the King Messiah, who shall reign from one end of the world to the other, according to that passage, "the stone which smote the image", &c. Dan 2:35 and in one of their ancient Midrashes (h), or expositions, it is interpreted of the King Messiah: and so R. Abraham Seba (i), on those words, "from thence is the Shepherd, the Stone of Israel", Gen 49:24; observes, the King Messiah does not come but by the worthiness of Jacob, as it is said, "thou sawest, till that stone cut out without hands, because of Jacob". This is said to be "cut out without hands"; that is, the hands of men, as Saadiah and Jacchiades explain it; not cut out by workmen, as stones usually are out of quarries; but was taken out by an unseen hand, and by invisible power, even purely divine: this may point at the wondrous incarnation of Christ, who was made of a woman, of a virgin, without the help of a man, by the power of God; see Heb 8:2, and at his kingdom, which was like a single stone at first, very small, and was cut out and separated from the world, and set up and maintained, not by human, but divine power, and being of a spiritual nature, 2Cor 5:1,
which smote the image upon his feet that were of iron and clay, and brake them to pieces; this seems to represent this image as in a plain, when, from a mountain hanging over it, a stone is taken by an invisible hand, and rolled upon it; which falling on its feet, breaks them to pieces, and in course the whole statue falls, and is broken to shivers; this respects what is yet to be done in the latter day, when Christ will take to himself his great power, and reign, and subdue, and destroy the ten kings or kingdoms that are given to antichrist, and him himself, and the remainder of the several monarchies, and in which they will all end.
(e) "videns eras", Montanus, Michaelis. (f) Zohar in Gen. fol. 86. 2. (g) Pirke Eliezer, c. 11. fol. 12. 2. (h) Bemidbar Rabba, sect. 13. fol. 209. 4. (i) Tzeror Hammor, fol. 63. 2.
Robert Jamieson, A. R. Fausset and David Brown
2:34 stone--Messiah and His kingdom (Gen 49:24; Ps 118:22; Is 28:16). In its relations to Israel, it is a "stone of stumbling" (Is 8:14; Acts 4:11; 1Pet 2:7-8) on which both houses of Israel are broken, not destroyed (Mt 21:32). In its relation to the Church, the same stone which destroys the image is the foundation of the Church (Eph 2:20). In its relation to the Gentile world power, the stone is its destroyer (Dan 2:35, Dan 2:44; compare Zech 12:3). Christ saith (Mt 21:44, referring to Is 8:14-15), "Whosoever shall fall on this stone (that is, stumble, and be offended, at Him, as the Jews were, from whom, therefore, He says, 'The kingdom shall be taken') shall be broken; but (referring to Dan 2:34-35) on whomsoever it shall fall (referring to the world power which had been the instrument of breaking the Jews), it will (not merely break, but) grind him to powder" (1Cor 15:24). The falling of the stone of the feet of the image cannot refer to Christ at His first advent, for the fourth kingdom was not then as yet divided--no toes were in existence (see on Dan 2:44).
cut out--namely, from "the mountain" (Dan 2:45); namely, Mount Zion (Is 2:2), and antitypically, the heavenly mount of the Father's glory, from whom Christ came.
without hands--explained in Dan 2:44, "The God of heaven shall set up a kingdom," as contrasted with the image which was made with hands of man. Messiah not created by human agency, but conceived by the Holy Ghost (Mt 1:20; Lk 1:35; compare Zech 4:6; Mk 14:58; Heb 9:11, Heb 9:24). So "not made with hands," that is, heavenly, 2Cor 5:1; spiritual, Col 2:11. The world kingdoms were reared by human ambition: but this is the "kingdom of heaven"; "not of this world" (Jn 18:36). As the fourth kingdom, or Rome, was represented in a twofold state, first strong, with legs of iron, then weak, with toes part of iron, part of clay; so this fifth kingdom, that of Christ, is seen conversely, first insignificant as a "stone," then as a "mountain" filling the whole earth. The ten toes are the ten lesser kingdoms into which the Roman kingdom was finally to be divided; this tenfold division here hinted at is not specified in detail till the seventh chapter. The fourth empire originally was bounded in Europe pretty nearly by the line of the Rhine and Danube; in Asia by the Euphrates. In Africa it possessed Egypt and the north coasts; South Britain and Dacia were afterwards added but were ultimately resigned. The ten kingdoms do not arise until a deterioration (by mixing clay with the iron) has taken place; they are in existence when Christ comes in glory, and then are broken in pieces. The ten have been sought for in the invading hosts of the fifth and sixth century. But though many provinces were then severed from Rome as independent kingdoms, the dignity of emperor still continued, and the imperial power was exercised over Rome itself for two centuries. So the tenfold divisions cannot be looked for before A.D. 731. But the East is not to be excluded, five toes being on each foot. Thus no point of time before the overthrow of the empire at the taking of Constantinople by the Turks (A.D. 1453) can be assigned for the division. It seems, therefore, that the definite ten will be the ultimate development of the Roman empire just before the rise of Antichrist, who shall overthrow three of the kings, and, after three and a half years, he himself be overthrown by Christ in person. Some of the ten kingdoms will, doubtless, be the same as some past and present divisions of the old Roman empire, which accounts for the continuity of the connection between the toes and legs, a gap of centuries not being interposed, as is objected by opponents of the futurist theory. The lists of the ten made by the latter differ from one another; and they are set aside by the fact that they include countries which were never Roman, and exclude one whole section of the empire, namely, the East [TREGELLES].
upon his feet--the last state of the Roman empire. Not "upon his legs." Compare "in the days of these kings" (see on Dan 2:44).
2:342:34: Հայէիր մինչեւ հատաւ վէմ առանց ձեռին՝ եւ եհար զպատկերն ՚ի վերայ երկաթեղէն եւ խեցեղէն ոտիցն՝ եւ մանրեա՛ց զնոսա ՚ի սպառ։
34 Դու նայում էիր, երբ առանց ձեռք դիպչելու պոկուեց մի քար եւ հարուածեց արձանի երկաթեայ եւ խեցէ ոտքերին ու ամբողջովին փշրեց դրանք:
34 Դուն կը նայէիր, երբ քար մը գլորուեցաւ առանց ձեռքի ու այն արձանին երկաթէ ու կաւէ ոտքերուն զարկաւ ու զանոնք փշրեց։
Հայէիր մինչեւ հատաւ վէմ առանց ձեռին, եւ եհար զպատկերն ի վերայ երկաթեղէն եւ խեցեղէն ոտիցն, եւ մանրեաց զնոսա ի սպառ:

2:34: Հայէիր մինչեւ հատաւ վէմ առանց ձեռին՝ եւ եհար զպատկերն ՚ի վերայ երկաթեղէն եւ խեցեղէն ոտիցն՝ եւ մանրեա՛ց զնոսա ՚ի սպառ։
34 Դու նայում էիր, երբ առանց ձեռք դիպչելու պոկուեց մի քար եւ հարուածեց արձանի երկաթեայ եւ խեցէ ոտքերին ու ամբողջովին փշրեց դրանք:
34 Դուն կը նայէիր, երբ քար մը գլորուեցաւ առանց ձեռքի ու այն արձանին երկաթէ ու կաւէ ոտքերուն զարկաւ ու զանոնք փշրեց։
zohrab-1805▾ eastern-1994▾ western am▾
2:342:34 Ты видел его, доколе камень не оторвался от горы без содействия рук, ударил в истукана, в железные и глиняные ноги его, и разбил их.
2:35 τότε τοτε at that λεπτὰ λεπτος happen; become ἅμα αμα at once; together ὁ ο the σίδηρος σιδηρος iron καὶ και and; even τὸ ο the ὄστρακον οστρακον and; even ὁ ο the χαλκὸς χαλκος copper; brass καὶ και and; even ὁ ο the ἄργυρος αργυρος silver καὶ και and; even τὸ ο the χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even ἐγένετο γινομαι happen; become ὡσεὶ ωσει as if; about λεπτότερον λεπτος chaff ἐν εν in ἅλωνι αλων threshing floor καὶ και and; even ἐρρίπισεν ριπιζω fan; blow around αὐτὰ αυτος he; him ὁ ο the ἄνεμος ανεμος gale ὥστε ωστε as such; that μηδὲν μηδεις not even one; no one καταλειφθῆναι καταλειπω leave behind; remain ἐξ εκ from; out of αὐτῶν αυτος he; him καὶ και and; even ὁ ο the λίθος λιθος stone ὁ ο the πατάξας πατασσω pat; impact τὴν ο the εἰκόνα εικων image ἐγένετο γινομαι happen; become ὄρος ορος mountain; mount μέγα μεγας great; loud καὶ και and; even ἐπάταξε πατασσω pat; impact πᾶσαν πας all; every τὴν ο the γῆν γη earth; land
2:35 בֵּ bē בְּ in אדַ֣יִן ʔḏˈayin אֱדַיִן then דָּ֣קוּ dˈāqû דוק pulverise כַ ḵa כְּ like חֲדָ֡ה ḥᵃḏˈā חַד one פַּרְזְלָא֩ parzᵊlˌā פַּרְזֶל iron חַסְפָּ֨א ḥaspˌā חֲסַף clay נְחָשָׁ֜א nᵊḥāšˈā נְחָשׁ copper כַּסְפָּ֣א kaspˈā כְּסַף silver וְ wᵊ וְ and דַהֲבָ֗א ḏahᵃvˈā דְּהַב gold וַ wa וְ and הֲוֹו֙ hᵃwˌô הוה be כְּ kᵊ כְּ like ע֣וּר ʕˈûr עוּר chaff מִן־ min- מִן from אִדְּרֵי־ ʔiddᵊrê- אִדַּר threshing-floor קַ֔יִט qˈayiṭ קַיִט summer וּ û וְ and נְשָׂ֤א nᵊśˈā נשׂא take הִמֹּון֙ himmôn הִמֹּון they רוּחָ֔א rûḥˈā רוּחַ wind וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲתַ֖ר ʔᵃṯˌar אֲתַר place לָא־ lā- לָא not הִשְׁתֲּכַ֣ח hištᵃḵˈaḥ שׁכח find לְהֹ֑ון lᵊhˈôn לְ to וְ wᵊ וְ and אַבְנָ֣א׀ ʔavnˈā אֶבֶן stone דִּֽי־ dˈî- דִּי [relative] מְחָ֣ת mᵊḥˈāṯ מחא hit לְ lᵊ לְ to צַלְמָ֗א ṣalmˈā צְלֵם statue הֲוָ֛ת hᵃwˈāṯ הוה be לְ lᵊ לְ to ט֥וּר ṭˌûr טוּר mountain רַ֖ב rˌav רַב great וּ û וְ and מְלָ֥ת mᵊlˌāṯ מלא fill כָּל־ kol- כֹּל whole אַרְעָֽא׃ ʔarʕˈā אֲרַע earth
2:35. tunc contrita sunt pariter ferrum testa aes argentum et aurum et redacta quasi in favillam aestivae areae rapta sunt vento nullusque locus inventus est eis lapis autem qui percusserat statuam factus est mons magnus et implevit universam terramThen was the iron, the clay, the brass, the silver, and the gold broken to pieces together, and became like the chaff of a summer's threshing floor, and they were carried away by the wind: and there was no place found for them: but the stone that struck the statue became a great mountain, and filled the whole earth.
35. Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.
2:35. Then the iron, the clay, the brass, the silver, and the gold were crushed together and diminished like the ashes of a summer courtyard, and they were quickly taken away by the wind, and no place was found for them; but the stone that struck the statue became a great mountain and filled the whole earth.
Thou sawest till that a stone was cut out without hands, which smote the image upon his feet [that were] of iron and clay, and brake them to pieces:

2:34 Ты видел его, доколе камень не оторвался от горы без содействия рук, ударил в истукана, в железные и глиняные ноги его, и разбил их.
2:35
τότε τοτε at that
λεπτὰ λεπτος happen; become
ἅμα αμα at once; together
ο the
σίδηρος σιδηρος iron
καὶ και and; even
τὸ ο the
ὄστρακον οστρακον and; even
ο the
χαλκὸς χαλκος copper; brass
καὶ και and; even
ο the
ἄργυρος αργυρος silver
καὶ και and; even
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡσεὶ ωσει as if; about
λεπτότερον λεπτος chaff
ἐν εν in
ἅλωνι αλων threshing floor
καὶ και and; even
ἐρρίπισεν ριπιζω fan; blow around
αὐτὰ αυτος he; him
ο the
ἄνεμος ανεμος gale
ὥστε ωστε as such; that
μηδὲν μηδεις not even one; no one
καταλειφθῆναι καταλειπω leave behind; remain
ἐξ εκ from; out of
αὐτῶν αυτος he; him
καὶ και and; even
ο the
λίθος λιθος stone
ο the
πατάξας πατασσω pat; impact
τὴν ο the
εἰκόνα εικων image
ἐγένετο γινομαι happen; become
ὄρος ορος mountain; mount
μέγα μεγας great; loud
καὶ και and; even
ἐπάταξε πατασσω pat; impact
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
2:35
בֵּ בְּ in
אדַ֣יִן ʔḏˈayin אֱדַיִן then
דָּ֣קוּ dˈāqû דוק pulverise
כַ ḵa כְּ like
חֲדָ֡ה ḥᵃḏˈā חַד one
פַּרְזְלָא֩ parzᵊlˌā פַּרְזֶל iron
חַסְפָּ֨א ḥaspˌā חֲסַף clay
נְחָשָׁ֜א nᵊḥāšˈā נְחָשׁ copper
כַּסְפָּ֣א kaspˈā כְּסַף silver
וְ wᵊ וְ and
דַהֲבָ֗א ḏahᵃvˈā דְּהַב gold
וַ wa וְ and
הֲוֹו֙ hᵃwˌô הוה be
כְּ kᵊ כְּ like
ע֣וּר ʕˈûr עוּר chaff
מִן־ min- מִן from
אִדְּרֵי־ ʔiddᵊrê- אִדַּר threshing-floor
קַ֔יִט qˈayiṭ קַיִט summer
וּ û וְ and
נְשָׂ֤א nᵊśˈā נשׂא take
הִמֹּון֙ himmôn הִמֹּון they
רוּחָ֔א rûḥˈā רוּחַ wind
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲתַ֖ר ʔᵃṯˌar אֲתַר place
לָא־ lā- לָא not
הִשְׁתֲּכַ֣ח hištᵃḵˈaḥ שׁכח find
לְהֹ֑ון lᵊhˈôn לְ to
וְ wᵊ וְ and
אַבְנָ֣א׀ ʔavnˈā אֶבֶן stone
דִּֽי־ dˈî- דִּי [relative]
מְחָ֣ת mᵊḥˈāṯ מחא hit
לְ lᵊ לְ to
צַלְמָ֗א ṣalmˈā צְלֵם statue
הֲוָ֛ת hᵃwˈāṯ הוה be
לְ lᵊ לְ to
ט֥וּר ṭˌûr טוּר mountain
רַ֖ב rˌav רַב great
וּ û וְ and
מְלָ֥ת mᵊlˌāṯ מלא fill
כָּל־ kol- כֹּל whole
אַרְעָֽא׃ ʔarʕˈā אֲרַע earth
2:35. tunc contrita sunt pariter ferrum testa aes argentum et aurum et redacta quasi in favillam aestivae areae rapta sunt vento nullusque locus inventus est eis lapis autem qui percusserat statuam factus est mons magnus et implevit universam terram
Then was the iron, the clay, the brass, the silver, and the gold broken to pieces together, and became like the chaff of a summer's threshing floor, and they were carried away by the wind: and there was no place found for them: but the stone that struck the statue became a great mountain, and filled the whole earth.
2:35. Then the iron, the clay, the brass, the silver, and the gold were crushed together and diminished like the ashes of a summer courtyard, and they were quickly taken away by the wind, and no place was found for them; but the stone that struck the statue became a great mountain and filled the whole earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:35: The stone - became a great mountain - There is the kingdom אבן eben, of the stone, and the kingdom of the mountain. See at the end at the chapter.
Albert Barnes: Notes on the Bible - 1834
2:35: Then was the iron, the clay, the brass, the silver, and the gold broken to pieces together, and became like the chaff of the summer threshing-floor - The word rendered "together" (כצרה kachă dâ h) our translators would seem to have understood as referring to "time;" to its being done simultaneously. The more literal interpretation, however, is, "as one;" that is, "they were beaten small as one," referring to identity of condition. They were all reduced to one indiscriminate mass; to such a mass that the original materials could no longer be distinguished, and would all be blown away together. The literal meaning of the word (חד chad used and חדה chă dâ h) is, "one," or "first." Ezr 4:8, "wrote a letter;" Ezr 5:13, "in the first year of Cyrus;" Ezr 6:2, "a roll;" Dan 2:9; "there is but one decree for you;" Dan 3:19, "heat the furnace one seven times hotter," etc. United with the preposition (כ k) it means "as one," like the Hebrew כאחד ke'echâ d) - Ecc 11:6; Ch2 5:13; Ezr 2:64; Ezr 3:9; Isa 65:25. The phrase "chaff of the summer threshing-floors" refers to the mode of winnowing grain in the East. This was done in the open air, usually on an elevated place, by throwing the grain, when thrashed, into the air with a shovel, and the wind thus drove away the chaff. Such chaff, therefore, naturally became an emblem of anything that was light, and that would be easily dissipated. See the notes at Isa 30:24; Mat 3:12.
And the wind carried them away, that no place was found for them - They were entirely dissipated like chaff. As that seems to have no longer any place, but is carried we know not where, so the figure here would denote an entire annihilation of the power to which it refers.
And the stone that smote the image became a great mountain, and filled the whole earth - The vision which was before the mind of the king as here represented was, that the stone which was cut out of the mountain was at first small, and that while he contemplated it, it swelled to larger dimensions, until it became an immense mountain - a mountain that filled the whole land. It was this which, perhaps more than anything else, excited his wonder, that a stone, at first of so small dimensions, should of itself so increase as to surpass the size of the mountain from which it was cut, until it occupied every place in view. Everything about it was so remarkable and unusual, that it was no wonder that he could not explain it. We have now gone over a description of the literal vision as it appeared to the mind of the monarch. Had it been left here, it is clear that it would have been of difficult interpretation, and possibly the true explanation might never have been suggested. We have, however, an exposition by Daniel, which leaves no doubt as to its design, and which was intended to carry the mind forward into some of the most important and remarkable events of history. A portion of his statement has been fulfilled; a part remains still unaccomplished, and a careful exposition of his account of the meaning of the vision will lead our thoughts to some of the most important historical events which have occurred in introducing the Christian dispensation, and to events still more important in the statement of what is yet to come.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:35: like: Psa 1:4, Psa 1:5; Isa 17:13, Isa 17:14, Isa 41:15, Isa 41:16; Hos 13:3; Mic 4:13
no place: Job 6:17; Psa 37:10, Psa 37:36, Psa 103:16; Rev 12:8, Rev 20:11
became: Isa 2:2, Isa 2:3; Mic 4:1, Mic 4:2
and filled: Psa 22:27, Psa 46:9, Psa 66:4, Psa 67:1, Psa 67:2, Psa 72:16-19, Psa 80:9, Psa 80:10, Psa 86:9; Isa 11:9; Zac 14:8, Zac 14:9; Co1 15:25; Rev 11:15, Rev 20:2, Rev 20:3
John Gill
2:35 Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together,.... The feet, the basis of the image, being broken, the whole body of it fell, and with its own weight was broken to pieces; an emblem this of the utter dissolution of all the monarchies and kingdoms of the earth, signified by these several metals:
and became like the chaff of the summer threshing floors; which is exceeding small and light:
and the wind carried them away, that no place was found for them; for the several metals, and the monarchies signified by them, which were no more: the allusion is to the manner of winnowing corn in the eastern countries upon mountains, when the chaff was carried away by the wind, and seen no more:
and the stone that smote the image became a great mountain, and filled the earth; Christ's kingdom, from small beginnings, has increased, and will more and more, until the whole earth is subject to it: this began to have its accomplishment in the first times of the Gospel, especially when the Roman empire, as Pagan, was destroyed by Constantine, and the kingdom of Christ was set up in it; and it received a further accomplishment at the time of the Reformation, when Rome Papal had a deadly blow given it, and the Gospel of Christ was spread in several nations and kingdoms; but it will receive its full accomplishment when both the eastern and western antichrists shall be destroyed, and the kingdoms of this world shall become the Lord's and his Christ's, Rev_ 11:15.
Robert Jamieson, A. R. Fausset and David Brown
2:35 broken . . . together--excluding a contemporaneous existence of the kingdom of the world and the kingdom of God (in its manifested, as distinguished from its spiritual, phase). The latter is not gradually to wear away the former, but to destroy it at once, and utterly (Th2 1:7-10; Th2 2:8). However, the Hebrew may be translated, "in one discriminate mass."
chaff--image of the ungodly, as they shall be dealt with in the judgment (Ps 1:4-5; Mt 3:12).
summer threshing-floors--Grain was winnowed in the East on an elevated space in the open air, by throwing the grain into the air with a shovel, so that the wind might clear away the chaff.
no place . . . found for them-- (Rev_ 20:11; compare Ps 37:10, Ps 37:36; Ps 103:16).
became . . . mountain--cut out of the mountain (Dan 2:45) originally, it ends in becoming a mountain. So the kingdom of God, coming from heaven originally, ends in heaven being established on earth (Rev_ 21:1-3).
filled . . . earth-- (Is 11:9; Hab 2:14). It is to do so in connection with Jerusalem as the mother Church (Ps 80:9; Is 2:2-3).
2:352:35: Յայնժամ առ հասարակ մանրեցան՝ խեցին եւ երկաթ, պղինձն եւ արծաթ՝ եւ ոսկին, եւ եղեն իբրեւ զփոշի՛ կալոյ ամարայնոյ. եւ ա՛ռ զնոսա սաստկութիւն հողմոյ. եւ տեղի ո՛չ գտանէր նոցա։ Եւ վէմն որ եհար զպատկերն՝ եղեւ լեառն մեծ, եւ ելից զամենայն երկիր։
35 Միաժամանակ բոլորովին փշրուեցին խեցին ու երկաթը, պղինձը, արծաթն ու ոսկին եւ դարձան ինչպէս ամառուայ կալի փոշի. սաստիկ քամին քշեց դրանք, ու տեղ չէր գտնւում դրանց համար: Իսկ այն քարը, որ հարուածեց արձանին, դարձաւ մեծ լեռ ու լցրեց ամբողջ երկիրը:
35 Այն ատեն երկաթը, կաւը, պղինձը, արծաթն ու ոսկին մէկտեղ փշրուեցան եւ ամառուան կալերուն մղեղին պէս եղան ու հովը զանոնք տարաւ ու անոնք ամենեւին տեղ մը չգտնուեցան, բայց արձանին զարնող քարը մեծ լեռ մը եղաւ ու բոլոր երկիրը լեցուց։
Յայնժամ առ հասարակ մանրեցան խեցին եւ երկաթ, պղինձն եւ արծաթ եւ ոսկին, եւ եղեն իբրեւ զփոշի կալոյ ամարայնոյ. եւ առ զնոսա սաստկութիւն հողմոյ, եւ տեղի ոչ գտանէր նոցա. եւ վէմն որ եհար զպատկերն` եղեւ լեառն մեծ, եւ ելից զամենայն երկիր:

2:35: Յայնժամ առ հասարակ մանրեցան՝ խեցին եւ երկաթ, պղինձն եւ արծաթ՝ եւ ոսկին, եւ եղեն իբրեւ զփոշի՛ կալոյ ամարայնոյ. եւ ա՛ռ զնոսա սաստկութիւն հողմոյ. եւ տեղի ո՛չ գտանէր նոցա։ Եւ վէմն որ եհար զպատկերն՝ եղեւ լեառն մեծ, եւ ելից զամենայն երկիր։
35 Միաժամանակ բոլորովին փշրուեցին խեցին ու երկաթը, պղինձը, արծաթն ու ոսկին եւ դարձան ինչպէս ամառուայ կալի փոշի. սաստիկ քամին քշեց դրանք, ու տեղ չէր գտնւում դրանց համար: Իսկ այն քարը, որ հարուածեց արձանին, դարձաւ մեծ լեռ ու լցրեց ամբողջ երկիրը:
35 Այն ատեն երկաթը, կաւը, պղինձը, արծաթն ու ոսկին մէկտեղ փշրուեցան եւ ամառուան կալերուն մղեղին պէս եղան ու հովը զանոնք տարաւ ու անոնք ամենեւին տեղ մը չգտնուեցան, բայց արձանին զարնող քարը մեծ լեռ մը եղաւ ու բոլոր երկիրը լեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
2:352:35 Тогда все вместе раздробилось: железо, глина, медь, серебро и золото сделались как прах на летних гумнах, и ветер унес их, и следа не осталось от них; а камень, разбивший истукана, сделался великою горою и наполнил всю землю.
2:36 τοῦτο ουτος this; he τὸ ο the ὅραμα οραμα vision καὶ και and; even τὴν ο the κρίσιν κρισις decision; judgment δὲ δε though; while ἐροῦμεν ερεω.1 state; mentioned ἐπὶ επι in; on τοῦ ο the βασιλέως βασιλευς monarch; king
2:36 דְּנָ֣ה dᵊnˈā דְּנָה this חֶלְמָ֔א ḥelmˈā חֵלֶם dream וּ û וְ and פִשְׁרֵ֖הּ fišrˌēh פְּשַׁר interpretation נֵאמַ֥ר nēmˌar אמר say קֳדָם־ qᵒḏom- קֳדָם before מַלְכָּֽא׃ malkˈā מֶלֶךְ king
2:36. hoc est somnium interpretationem quoque eius dicemus coram te rexThis is the dream: we will also tell the interpretation thereof before thee, O king.
36. This is the dream; and we will tell the interpretation thereof before the king.
2:36. This is the dream; we will also tell its interpretation before you, O king.
Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth:

2:35 Тогда все вместе раздробилось: железо, глина, медь, серебро и золото сделались как прах на летних гумнах, и ветер унес их, и следа не осталось от них; а камень, разбивший истукана, сделался великою горою и наполнил всю землю.
2:36
τοῦτο ουτος this; he
τὸ ο the
ὅραμα οραμα vision
καὶ και and; even
τὴν ο the
κρίσιν κρισις decision; judgment
δὲ δε though; while
ἐροῦμεν ερεω.1 state; mentioned
ἐπὶ επι in; on
τοῦ ο the
βασιλέως βασιλευς monarch; king
2:36
דְּנָ֣ה dᵊnˈā דְּנָה this
חֶלְמָ֔א ḥelmˈā חֵלֶם dream
וּ û וְ and
פִשְׁרֵ֖הּ fišrˌēh פְּשַׁר interpretation
נֵאמַ֥ר nēmˌar אמר say
קֳדָם־ qᵒḏom- קֳדָם before
מַלְכָּֽא׃ malkˈā מֶלֶךְ king
2:36. hoc est somnium interpretationem quoque eius dicemus coram te rex
This is the dream: we will also tell the interpretation thereof before thee, O king.
2:36. This is the dream; we will also tell its interpretation before you, O king.
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Albert Barnes: Notes on the Bible - 1834
2:36: This is the dream; and we will tell the interpretation thereof before the king - Daniel here speaks in his own name, and in the name of his companions. Hence, he says, "we will tell the interpretation." It was in answer to their united supplications Dan 2:18, that this meaning of the vision had been made known to him; and it would not only have been a violation of the rules of modesty, but an unjust assumption, if Daniel had claimed the whole credit of the Rev_elation to himself. Though he was the only one who addressed the king, yet he seems to have desired that it might be understood that he was not alone in the honor which God had conferred, and that he wished that his companions should be had in just remembrance. Compare Dan 2:49.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:36: Dan 2:23, Dan 2:24
John Gill
2:36 This is the dream,.... Which Nebuchadnezzar dreamed, but had forgot, and was now punctually and exactly made known to him; for the truth of which he is appealed unto; for, no doubt, by this account, the whole of his dream, and every circumstance of it, were brought to his mind:
and we will tell the interpretation thereof before the king; for though both the dream, and the interpretation of it, were only revealed to Daniel; yet he joins his companions with him, partly because they were now present, and chiefly because they were assisting to him in prayer for it.
John Wesley
2:36 And we - By this word we appears Daniel's piety and modesty, or he declares by it, that he and his companions had begged this skill from God, and therefore he did not arrogate it to himself.
Robert Jamieson, A. R. Fausset and David Brown
2:36 we--Daniel and his three friends.
2:362:36: Ա՛յս է երազն. եւ զմեկնութիւն նորա՝ ասասցո՛ւք առաջի արքայի[12066]։ [12066] Օրինակ մի. Ասասցուք առաջի քո։
36 Սա է երազը: Իսկ այժմ թագաւորին ասենք երազի մեկնութիւնը:
36 Երազը այս է ու հիմա անոր մեկնութիւնը ըսենք»։
Այս է երազն, եւ զմեկնութիւն նորա ասասցուք առաջի արքայի:

2:36: Ա՛յս է երազն. եւ զմեկնութիւն նորա՝ ասասցո՛ւք առաջի արքայի[12066]։
[12066] Օրինակ մի. Ասասցուք առաջի քո։
36 Սա է երազը: Իսկ այժմ թագաւորին ասենք երազի մեկնութիւնը:
36 Երազը այս է ու հիմա անոր մեկնութիւնը ըսենք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:362:36 Вот сон! Скажем пред царем и значение его.
2:37 σύ συ you βασιλεῦ βασιλευς monarch; king βασιλεὺς βασιλευς monarch; king βασιλέων βασιλευς monarch; king καὶ και and; even σοὶ σοι you ὁ ο the κύριος κυριος lord; master τοῦ ο the οὐρανοῦ ουρανος sky; heaven τὴν ο the ἀρχὴν αρχη origin; beginning καὶ και and; even τὴν ο the βασιλείαν βασιλεια realm; kingdom καὶ και and; even τὴν ο the ἰσχὺν ισχυς force καὶ και and; even τὴν ο the τιμὴν τιμη honor; value καὶ και and; even τὴν ο the δόξαν δοξα glory ἔδωκεν διδωμι give; deposit
2:37 אַ֣נְתְּאנתה *ʔˈant אַנְתָּה you מַלְכָּ֔א malkˈā מֶלֶךְ king מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king מַלְכַיָּ֑א malᵊḵayyˈā מֶלֶךְ king דִּ֚י ˈdî דִּי [relative] אֱלָ֣הּ ʔᵉlˈāh אֱלָהּ god שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven מַלְכוּתָ֥א malᵊḵûṯˌā מַלְכוּ kingdom חִסְנָ֛א ḥisnˈā חֱסֵן power וְ wᵊ וְ and תָקְפָּ֥א ṯoqpˌā תְּקֹף strength וִֽ wˈi וְ and יקָרָ֖א yqārˌā יְקָר dignity יְהַב־ yᵊhav- יהב give לָֽךְ׃ lˈāḵ לְ to
2:37. tu rex regum es et Deus caeli regnum fortitudinem et imperium et gloriam dedit tibiThou art a king of kings: and the God of heaven hath given thee a kingdom, and strength, and power, and glory:
37. Thou, O king, art king of kings, unto whom the God of heaven hath given the kingdom, the power, and the strength, and the glory;
2:37. You are a king among kings, and the God of heaven has given to you a kingdom, and fortitude, and power, and glory,
This [is] the dream; and we will tell the interpretation thereof before the king:

2:36 Вот сон! Скажем пред царем и значение его.
2:37
σύ συ you
βασιλεῦ βασιλευς monarch; king
βασιλεὺς βασιλευς monarch; king
βασιλέων βασιλευς monarch; king
καὶ και and; even
σοὶ σοι you
ο the
κύριος κυριος lord; master
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
τὴν ο the
ἀρχὴν αρχη origin; beginning
καὶ και and; even
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
καὶ και and; even
τὴν ο the
ἰσχὺν ισχυς force
καὶ και and; even
τὴν ο the
τιμὴν τιμη honor; value
καὶ και and; even
τὴν ο the
δόξαν δοξα glory
ἔδωκεν διδωμι give; deposit
2:37
אַ֣נְתְּאנתה
*ʔˈant אַנְתָּה you
מַלְכָּ֔א malkˈā מֶלֶךְ king
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
מַלְכַיָּ֑א malᵊḵayyˈā מֶלֶךְ king
דִּ֚י ˈdî דִּי [relative]
אֱלָ֣הּ ʔᵉlˈāh אֱלָהּ god
שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven
מַלְכוּתָ֥א malᵊḵûṯˌā מַלְכוּ kingdom
חִסְנָ֛א ḥisnˈā חֱסֵן power
וְ wᵊ וְ and
תָקְפָּ֥א ṯoqpˌā תְּקֹף strength
וִֽ wˈi וְ and
יקָרָ֖א yqārˌā יְקָר dignity
יְהַב־ yᵊhav- יהב give
לָֽךְ׃ lˈāḵ לְ to
2:37. tu rex regum es et Deus caeli regnum fortitudinem et imperium et gloriam dedit tibi
Thou art a king of kings: and the God of heaven hath given thee a kingdom, and strength, and power, and glory:
2:37. You are a king among kings, and the God of heaven has given to you a kingdom, and fortitude, and power, and glory,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37. Относя символ золотой головы к Навуходоносору ("ты - это золотая голова"), пророк разумеет в лице его всю вавилонскую монархию, на что указывают слова: "после тебя восстанет другое царство, ниже твоего" (ст. 39). По указанию истории, это другое царство восстало не после Навуходоносора, а после всех его преемников по престолу, - сменило вавилонскую империю. В сновидении она олицетворяется в личности Навуходоносора, так как ему, "царю царей" (ср. Иез 26:7), всемирному завоевателю (ср. Иер 27:6; 28:14), обязана своим существованием, могуществом, славой и всемирным характером. Как первая в преемственном ряду всемирных империй, вавилонская монархия изображается под видом головы; как отличавшаяся, особенно при Навуходоносоре, величием и блеском, она - золотая голова.
Adam Clarke: Commentary on the Bible - 1831
2:37: The God of heaven - Not given by thy own gods, nor acquired by thy own skill and prowess; it is a Divine gift.
Power - To rule this kingdom.
And strength - To defend it against all foes.
And glory - Great honor and dignity.
Albert Barnes: Notes on the Bible - 1834
2:37: Thou, O King, art a king of kings - The phrase "king of kings" is a Hebraism, to denote a supreme monarch, or one who has other kings under him as tributary, Ezr 7:12; Eze 26:7. As such it is applied by way of eminence to the Son of God, in Rev 17:14; Rev 19:16. As here used, it means that Nebuchadnezzar ruled over tributary kings and princes, or that he was the most eminent of the kings of the earth. The scepter which he swayed was, in fact, extended over many nations that were once independent kingdoms, and the title here conferred on him was not one that was designed to flatter the monarch, but was a simple statement of what was an undoubted truth. Daniel would not withhold any title that was in accordance with reality, as he did not withhold any communication in accordance with reality that was adapted to humble the monarch.
For the God of heaven hath given thee a kingdom ... - At the same time that Daniel gave him a title which might in itself have ministered to the pride of the monarch, he is careful to remind him that he held this title in virtue of no wisdom or power of his own. It was the true God who had conferred on him the sovereignty of these extensive realms, and it was one of the designs of this vision to show him that he held his power at his will, and that at his pleasure he could cause it to pass away. It was the forgetfulness of this, and the pride resulting from that forgetfulness, which led to the melancholy calamity which befel this haughty monarch, as recorded in Dan. 4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:37: a king: Kg1 4:24; Ezr 7:12; Isa 10:8, Isa 47:5; Jer 27:6, Jer 27:7; Eze 26:7; Hos 8:10; Rev 1:5, Rev 17:14
the God: Dan 4:25, Dan 4:32, Dan 5:18; Ch2 36:23; Ezr 1:2; Pro 8:15; Jer 28:14; Rev 19:16
power: Dan 4:3, Dan 4:34; Psa 62:11; Mat 6:13; Joh 19:11; Rev 4:11, Rev 5:12
John Gill
2:37 Thou, O king, art a king of kings,.... Having many kings subject and tributary to him, or would have; as the kings of Judah, Ammon, Moab, and others, and who were even his captives and prisoners; see Jer 52:32. Jarchi and Saadiah join this with the next clause, "the God of heaven", and interpret it of him thus, thou, O King Nebuchadnezzar, "the King of kings, who is the God of heaven, hath given unto thee", &c.; so some in the Talmud understand it of God (k); but this is contrary to the accents:
for the God of heaven hath given thee a kingdom, power, and strength, and glory; that is, a very powerful, strong, and glorious kingdom, famous for its mighty armies, strong fortresses, and great riches, from all which the king had great honour and glory; and this he had not by his ancestors, or his own military skill and prowess, but by the favour and gift of God.
(k) T. Bab. Shebuot, fol. 35. 2.
Robert Jamieson, A. R. Fausset and David Brown
2:37 Thou . . . art a king of kings--The committal of power in fullest plenitude belongs to Nebuchadnezzar personally, as having made Babylon the mighty empire it was. In twenty-three years after him the empire was ended: with him its greatness is identified (Dan 4:30), his successors having done nothing notable. Not that he actually ruled every part of the globe, but that God granted him illimitable dominion in whatever direction his ambition led him, Egypt, Nineveh, Arabia, Syria, Tyre, and its Phœnician colonies (Jer 27:5-8). Compare as to Cyrus, Ezra 1:2.
2:372:37: Դու ես արքայ՝ արքայից արքայ. որում Աստուած երկնից թագաւորութիւն հզօր եւ պատուակա՛ն ետ[12067], [12067] Օրինակ մի. Զթագաւորութիւն հզօր եւ հաստատուն եւ պատուական (38) ընդ ամենայն տեղիս։
37 Դո՛ւ, ո՛վ արքայ, արքայի՛ց արքայ, որին երկնքի Աստուածը հզօր եւ փառաւոր թագաւորութիւն տուեց:
37 «Ո՛վ թագաւոր, դուն թագաւորներու թագաւոր ես, վասն զի երկնքի Աստուածը քեզի թագաւորութիւն, կարողութիւն, զօրութիւն ու պատիւ տուեր է։
Դու ես, արքայ, արքայից արքայ, որում Աստուած երկնից թագաւորութիւն [24]հզօր եւ պատուական`` ետ:

2:37: Դու ես արքայ՝ արքայից արքայ. որում Աստուած երկնից թագաւորութիւն հզօր եւ պատուակա՛ն ետ[12067],
[12067] Օրինակ մի. Զթագաւորութիւն հզօր եւ հաստատուն եւ պատուական (38) ընդ ամենայն տեղիս։
37 Դո՛ւ, ո՛վ արքայ, արքայի՛ց արքայ, որին երկնքի Աստուածը հզօր եւ փառաւոր թագաւորութիւն տուեց:
37 «Ո՛վ թագաւոր, դուն թագաւորներու թագաւոր ես, վասն զի երկնքի Աստուածը քեզի թագաւորութիւն, կարողութիւն, զօրութիւն ու պատիւ տուեր է։
zohrab-1805▾ eastern-1994▾ western am▾
2:372:37 Ты, царь, царь царей, которому Бог небесный даровал царство, власть, силу и славу,
2:38 ἐν εν in πάσῃ πας all; every τῇ ο the οἰκουμένῃ οικουμενη habitat ἀπὸ απο from; away ἀνθρώπων ανθρωπος person; human καὶ και and; even θηρίων θηριον beast ἀγρίων αγριος wild καὶ και and; even πετεινῶν πετεινος bird οὐρανοῦ ουρανος sky; heaven καὶ και and; even τῶν ο the ἰχθύων ιχθυς fish τῆς ο the θαλάσσης θαλασσα sea παρέδωκεν παραδιδωμι betray; give over ὑπὸ υπο under; by τὰς ο the χεῖράς χειρ hand σου σου of you; your κυριεύειν κυριευω lord; master πάντων πας all; every σὺ συ you εἶ ειμι be ἡ ο the κεφαλὴ κεφαλη head; top ἡ ο the χρυσῆ χρυσεος of gold; golden
2:38 וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole דִּ֣י dˈî דִּי [relative] דָֽיְרִ֣יןדארין *ḏˈāyᵊrˈîn דור dwell בְּֽנֵי־ bᵊˈnê- בַּר son אֲ֠נָשָׁא ʔᵃnāšˌā אֱנָשׁ mankind חֵיוַ֨ת ḥêwˌaṯ חֵיוָה animal בָּרָ֤א bārˈā בַּר field וְ wᵊ וְ and עֹוף־ ʕôf- עֹוף bird שְׁמַיָּא֙ šᵊmayyˌā שְׁמַיִן heaven יְהַ֣ב yᵊhˈav יהב give בִּ bi בְּ in ידָ֔ךְ yḏˈāḵ יַד hand וְ wᵊ וְ and הַשְׁלְטָ֖ךְ hašlᵊṭˌāḵ שׁלט rule בְּ bᵊ בְּ in כָלְּהֹ֑ון ḵollᵊhˈôn כֹּל whole אַנְתְּאנתה־ *ʔant- אַנְתָּה you ה֔וּא hˈû הוּא he רֵאשָׁ֖ה rēšˌā רֵאשׁ head דִּ֥י dˌî דִּי [relative] דַהֲבָֽא׃ ḏahᵃvˈā דְּהַב gold
2:38. et omnia in quibus habitant filii hominum et bestiae agri volucresque caeli dedit in manu tua et sub dicione tua universa constituit tu es ergo caput aureumAnd all places wherein the children of men, and the beasts of the field do dwell: he hath also given the birds of the air into thy hand, and hath put all things under thy power: thou, therefore, art the head of gold.
38. and wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee to rule over them all: thou art the head of gold.
2:38. and all the places wherein the sons of men and the beasts of the field dwell. He has likewise given the flying creatures of the air into your hand, and he has placed all things under your realm. Therefore, you are the head of gold.
Thou, O king, [art] a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory:

2:37 Ты, царь, царь царей, которому Бог небесный даровал царство, власть, силу и славу,
2:38
ἐν εν in
πάσῃ πας all; every
τῇ ο the
οἰκουμένῃ οικουμενη habitat
ἀπὸ απο from; away
ἀνθρώπων ανθρωπος person; human
καὶ και and; even
θηρίων θηριον beast
ἀγρίων αγριος wild
καὶ και and; even
πετεινῶν πετεινος bird
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
τῶν ο the
ἰχθύων ιχθυς fish
τῆς ο the
θαλάσσης θαλασσα sea
παρέδωκεν παραδιδωμι betray; give over
ὑπὸ υπο under; by
τὰς ο the
χεῖράς χειρ hand
σου σου of you; your
κυριεύειν κυριευω lord; master
πάντων πας all; every
σὺ συ you
εἶ ειμι be
ο the
κεφαλὴ κεφαλη head; top
ο the
χρυσῆ χρυσεος of gold; golden
2:38
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
דִּ֣י dˈî דִּי [relative]
דָֽיְרִ֣יןדארין
*ḏˈāyᵊrˈîn דור dwell
בְּֽנֵי־ bᵊˈnê- בַּר son
אֲ֠נָשָׁא ʔᵃnāšˌā אֱנָשׁ mankind
חֵיוַ֨ת ḥêwˌaṯ חֵיוָה animal
בָּרָ֤א bārˈā בַּר field
וְ wᵊ וְ and
עֹוף־ ʕôf- עֹוף bird
שְׁמַיָּא֙ šᵊmayyˌā שְׁמַיִן heaven
יְהַ֣ב yᵊhˈav יהב give
בִּ bi בְּ in
ידָ֔ךְ yḏˈāḵ יַד hand
וְ wᵊ וְ and
הַשְׁלְטָ֖ךְ hašlᵊṭˌāḵ שׁלט rule
בְּ bᵊ בְּ in
כָלְּהֹ֑ון ḵollᵊhˈôn כֹּל whole
אַנְתְּאנתה־
*ʔant- אַנְתָּה you
ה֔וּא hˈû הוּא he
רֵאשָׁ֖ה rēšˌā רֵאשׁ head
דִּ֥י dˌî דִּי [relative]
דַהֲבָֽא׃ ḏahᵃvˈā דְּהַב gold
2:38. et omnia in quibus habitant filii hominum et bestiae agri volucresque caeli dedit in manu tua et sub dicione tua universa constituit tu es ergo caput aureum
And all places wherein the children of men, and the beasts of the field do dwell: he hath also given the birds of the air into thy hand, and hath put all things under thy power: thou, therefore, art the head of gold.
2:38. and all the places wherein the sons of men and the beasts of the field dwell. He has likewise given the flying creatures of the air into your hand, and he has placed all things under your realm. Therefore, you are the head of gold.
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Adam Clarke: Commentary on the Bible - 1831
2:38: Thou art this head of gold - See on Dan 2:31-34 (note), and at the end.
Albert Barnes: Notes on the Bible - 1834
2:38: And wheresoever the children of men dwell, the beasts of the field, and the fowls of the heavens, hath he given into thy hand - This is evidently general language, and is not to be pressed literally. It is designed to say that he ruled over the whole world; that is, the world as then known. This is common language applied in the Scriptures to the Babylonian, Persian, Grecian, and Roman kingdoms. Thus in Dan 2:39, the third of these kingdoms, the Grecian, was to "bear rule over all the earth." Compare Dan 8:5 : "And, as I was considering, behold, an he-goat came from the west on the face of the whole earth." So of the Roman empire, in Dan 7:23 : "The fourth beast shall devour the whole earth." The declaration that his kingdom embraced the beasts of the field and the fowls of the air is a strong expression, meaning that he reigned over the whole world. A somewhat similar description of the extent of the empire of the king of Babylon occurs in Jer 27:4-8 : "And command them to say unto their masters, Thus saith the Lord of hosts, the God of Israel, Thus shall ye say unto your masters; I have made the earth, the man and the beast that are upon the ground, by my great power, and by my outstretched arm, and have given it unto whom it seemed meet unto me. And now I have given all these lands into the hand of Nebuchadnezzar, the king of Babylon, my servant; and the beasts of the field I have given him also to serve him. And all nations shall serve him, and his son, and his son's son, until the very time of his land come: and then many nations and great kings shall serve themselves of him. And it shall come to pass, that the nation and kingdom which will not serve the same Nebuchadnezzar, the king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith the Lord, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand."
At the time referred to by Daniel, the scepter of Nebuchadnezzar a extended over all these realms, and the world was, in fact, placed substantially under one head. "All the ancient Eastern histories," says Bishop Newton, "almost are lost; but there are some fragments even of pagan historians yet preserved, which speak of this mighty conqueror and his extended empire. Berosus, in Josephus (Contra Apion, c. i. Section 19), says that he held in subjection Egypt, Syria, Phoenicia, Arabia, and by his exploits surpassed all the Chaldeans and Babylonians who reigned before him. Strabo asserts that this king among the Chaldeans was more celebrated than Hercules; that he proceeded as far as to the pillars of Hercules, and led his army out of Spain into Thrace and Pontus. But his empire, though of great extent, was not of long duration, for it ended in his grandson Belshazzar, not seventy years after the delivery of this prophecy, nor above twenty-three years after the death of Nebuchadnezzar." - Newton on the "Prophecies," pp. 186, 187.
Thou art this head of gold - The head of gold seen in the image represents thee as the sovereign of a vast empire. Compared with the other monarchs who are to succeed thee, thou art like gold compared with silver, and brass, and iron; or, compared with thy kingdom, theirs shall be as silver, brass, and iron compared with gold. It was common, at an early period, to speak of different ages of the world as resembling different metals. Compare the notes at Dan 2:31. In reference to the expression before us, "Thou art this head of gold," it should be observed, that it is not probably to be confined to the monarch himself, but is rather spoken of him as the head of the empire; as representing the state; as an impersonation of that dynasty. The meaning is, that the Babylonian empire, as it existed under him, in its relation to the kingdoms which should succeed, was like the head of gold seen in the image as compared with the inferior metals that made up the remaining portions of the image. Daniel, as an interpreter, did not state in what the resemblance consisted, nor in what respects his empire could be likened to gold as compared with those which should follow. In the scanty details which we now have of the life of that monarch, and of the events of his reign, it may not be possible to see as clearly as would be desirable in what that resemblance consisted, or the full propriety of the appellation given to him. So far as may now be seen, the resemblance appears to have been in the following things:
(I) In respect to the empire itself of which he was the sovereign, as standing at the head of the others - the first in the line. This was not indeed the first kingdom, but the design here was not to give an account of all the empires on earth, but to take the world "as it was then," and to trace the successive changes which would occur preparatory to the establishment of the kingdom which should finally spread over the earth. Viewed in reference to this design, it was undoubtedly proper to designate the empire of Babylon "as the head." It not only stood before them in the order of time, but in such a relation that the others might be regarded as in some sort its successors; that is, "they would succeed it in swaying a general scepter over the world." In this respect they would resemble also the Babylonian. At the time here referred to, the dominion over which Nebuchadnezzar swayed his scepter was at the head of the nations; was the central power of the Pagan world; was the only empire that could claim to be universal. For a long period the kingdom of Babylon had been dependent on that of Assyria; and while Nineveh was the capital of the Assyrian empire, Babylon was the head of a kingdom, in general subordinate to that of Assyria, until Nabopolassar, the immediate predecessor of Nebuchadnezzar, rendered the kingdom of Babylon independent of the Assyrians, and transferred the seat of empire to Babylon. This was about the year 626 before the Christian era. See "Universal History," vol. iii. pp. 412-415. Nebuchadnezzar, receiving this mighty kingdom, had carried his own arms to distant lands; had conquered India, Tyre, and Egypt; and, as would appear, all Northern Africa, as far as the pillars of Hercules, and, with quite unimportant exceptions, all the known world was subject to him.
(II) The appellation "head of gold" may have been given him on account of the splendor of his capital, and the magnificence of his court. In Isa 14:4, Babylon is called "the golden city." See the note at that place. In Isa 13:19, it is called "the glory of kingdoms, the beauty of the Chaldees' excellency." In Isa 47:5, it is called "the lady of kingdoms." In Jer 51:13, it is spoken of as "abundant in treasures," and in Jer 51:41, as "the praise of the whole earth." So in profane writers, Babylon has similar appellations. Thus, in Aesch. Per. 51, mention is made of Βαβυλὼν η ̓ πολύχρυσος Babulō n hē poluchrusos - "Babylon abounding in gold." The conquests of Nebuchadnezzar enabled him to bring to his capital the spoils of nations, and to enrich his capital above any other city on the earth. Accordingly, he gave himself to the work of adorning a city that should be worthy to be the head of universal empire, and succeeded in making it so splendid as to be regarded as one of the wonders of the world. His great work in adorning and strengthening his capital consisted, first, of the building of the immense walls of the city; second, of the tower of Belus; and third, of the hanging gardens. For a full description of these, see Prideaux's "Connections," vol. i. p. 232, following.
(III) The appellation may have been given him by comparison with the kingdoms which were to succeed him. In some respects - in extent and power - some one or more of them, as the Roman, might surpass his; but the appellation which was appropriate to them was not gold, but they would be best denoted by the inferior metals. Thus the Medo-Persian kingdom was less splendid than that of Babylon, and would be better represented by silver; the Macedonian, though more distinguished by its conquests, was less magnificent, and would be better represented by brass; and the Roman, though ultimately still more extensive in its conquests, and still more mighty in power, was less remarkable for splendor than strength, and would be better represented by iron. In magnificence, if not in power, the Babylonian surpassed them all; and hence, the propriety of the appellation, "head of gold."
(IV) It is possible that in this appellation there then may have been some reference to the character of the monarch himself. In Jer 27:6, he is spoken of as the "servant of God," and it is clear that it was designed that a splendid mission was to be accomplished by him as under the Divine control, and in the preparation of the world for the coming of the Messiah. Though he was proud and haughty as a monarch, yet his own personal character would compare favorably with that of many who succeeded him in these advancing kingdoms. Though his conquests were numerous, yet his career as a conqueror was not marked with cruelty, like that of many other warriors. He was not a mere conqueror. He loved also the arts of peace. He sought to embellish his capital, and to make it in outward magnificence and in the talent which he concentrated there, truly the capital of the world. Even Jerusalem he did not utterly destroy; but having secured a conquest over it, and removed from it what he desired should embellish his own capital, he still intended that it should be the subordinate head of an important province of his dominions, and placed on the throne one who was closely allied to the king who reigned there when he took the city.
But the appellation here, and the reign of Nebuchadnezzar, are to be contemplated chiefly, like the kingdoms that succeeded, in their relation to redemption. It is in this aspect that the study of history becomes most interesting to a mind that regards all events as embraced in the eternal counsels of God, and it is undoubtedly with reference to this that the history of these kingdoms becomes in any way introduced into the inspired writings. All history may be contemplated under two aspects: in its secular bearing; and in its relation to the redemption of the world. In the former aspect, it has great and important uses. As furnishing lessons to statesmen; as showing the progress of society; as illustrating the effects of vice and immorality, and the evils of anarchy, ambition, and war; as recording and preserving the inventions in the arts, and as showing what are the best methods of civil government, and what conduces most to the happiness of a people, its value cannot well be overestimated.
But it is in its relations to the work of redeeming man that it acquires its chief value, and hence, the sacred volume is so much occupied with the histories of early nations. The rise and fall of every nation; the conquests and defeats which have occurred in past times, may all have had, and perhaps may yet be seen to have had, an important connection with the redemption of man - as being designed to put the world in a proper position for the coming of the Prince of Peace, or in some way to prepare the way for the final triumph of the gospel. This view gives a new and important aspect to history. It becomes an object in which all on earth who love the race and desire its redemption, and all in heaven, feel a deep concern. Every monarch; every warrior; every statesman; every man who, by his eloquence, bravery, or virtue, has contributed anything to the progress of the race, or who has in any way played an important part in the progress of the world's affairs, becomes a being on whom we can look with intense emotion; and in reference to every man of this character, it would be an interesting inquiry what he has done that has contributed to prepare the way for the introduction of the Mediatorial scheme, or to facilitate its progress through the world. In reference to this point, the monarch whose character is now before us seems to have been raised up, under an overruling Providence, to accomplish the following things:
(1) To inflict "punishment" on the Rev_olted people of God for their numerous idolatries. See the book of Jeremiah, "passim." Hence, he led his armies to the land of Palestine; he swept away the people, and bore them into captivity; he burned the temple, destroyed the capital, and laid the land waste.
(2) He was the instrument, in the hand of God, of effectually purifying the Jewish nation from the sin of idolatry. It was for that sin eminently that they were carried away; and never in this world have the ends of punishment been better secured than in this instance. The chastisement was effectual. The Jewish nation has never since sunk into idolatry. If there have been individuals of that nation - of which, however, there is no certain evidence - who have become idolaters, yet as a people they have been preserved from it. More than two thousand five hundred years have since passed away; they have been wanderers and exiles in all lands; they have been persecuted, ridiculed, and oppressed on account of their religion; they have been placed under every possible inducement to conform to the religion around them, and yet, as professed worshippers of Jehovah, the God of their fathers, they have maintained their integrity, and neither promises nor threatenings, neither hopes nor fears, neither life nor death, have been sufficient to constrain the Hebrew people to bow the knee to an idol god.
(3) another object that seems to have been designed to be accomplished by Nebuchadnezzar in relation to Redemption was to gather the nations under one head preparatory to the coming of the Messiah. It will be seen in the remarks which will be made on the relation of the Roman empire to this work (see the notes at Dan 2:40-43), that there were important reasons why this should be done. Preparatory to that, a succession of such kingdoms each swayed the scepter over the whole world, and when the Messiah came, the way was prepared for the easy and rapid propagation of the new religion to the remotest parts of the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:38: the beasts: Dan 4:21, Dan 4:22; Psa 50:10, Psa 50:11; Jer 27:5-7
Thou art: The Chaldean monarchy, over which Nebuchadnezzar was the only king of note; in whose time it extended over Chaldea, Assyria, Arabia, Syria, Egypt, and Libya. the head of gold represented its immense riches. Dan 2:32
Geneva 1599
2:38 And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou [art] (r) this head of gold.
(r) Daniel leaves out the kingdom of the Assyrians, which was before the Babylonian, both because it was not a monarchy and general empire, and also because he would declare the things that were to come, until the coming of Christ, for the comfort of the elect among these wonderful alterations. And he calls the Babylonian kingdom the golden head, because in respect of the other three, it was the best, and yet it was of itself wicked and cruel.
John Gill
2:38 And wheresoever the children of men dwell,.... Not in every part of the habitable world, but in every part of his large dominion inhabited by men:
the beasts of the field, and the fowls of the heaven, hath he given into thine hand; all parks, chases, and forests (so that none might hunt or hawk without his permission), as well as the persons and habitations of men, were at his dispose; showing the despotic power and sovereign sway he had over his subjects:
and hath made thee ruler over all: men, beasts, and fowl: he not only conquered the Egyptians, Tyrians, and Jews, and other nations about them; but, according to Megasthenes (l) he exceeded Hercules in strength, and conquered Lybia and Iberia, and carried colonies of them into Pontus; and, as Strabo (m) says, carried his arms as far as the pillars of Hercules:
thou art this head of gold; or who was represented by the golden head of the image he had seen in his dream; not he personally only, but his successors Evilmerodach and Belshazzar, and the Babylonish monarchy, as possessed by them; for this refers not back to the Assyrian monarchy, from the time of Nimrod, but to its more flourishing condition in Nebuchadnezzar and his sons; called a "head", because the first of the monarchies; and golden, in comparison of other kingdoms then in being, and because of the riches of it, which the Babylonians were covetous of; hence Babylon is called the golden city, Is 14:4 and it may be, because not so wicked and cruel to the Jews as the later monarchies were: from hence the poets have been thought by some to have taken their notion of the golden, silver, and iron ages, as growing worse and worse; but this distinction is observed by Hesiod, who lived many years before this vision was seen.
(l) Apud Euseb. Prepar. Evangel. l. 9. c. 41. p. 456. (m) Geograp. I. 15. p. 472.
John Wesley
2:38 Made thee ruler - He hath given thee absolute dominion of all creatures, men and beasts within the bounds of thy vast kingdom. Thou - He was first in order, as the head is before the other parts, and the vision began in him, and descended downwards to the other three monarchies. He was the head of gold, because of the vast riches wherein this monarchy abounded, and because it stood longest, five hundred years, and was fortunate and flourishing to the last.
Robert Jamieson, A. R. Fausset and David Brown
2:38 men . . . beasts . . . fowls--the dominion originally designed for man (Gen 1:28; Gen 2:19-20), forfeited by sin; temporarily delegated to Nebuchadnezzar and the world powers; but, as they abuse the trust for self, instead of for God, to be taken from them by the Son of man, who will exercise it for God, restoring in His person to man the lost inheritance (Ps 8:4-6).
Thou art . . . head of gold--alluding to the riches of Babylon, hence called "the golden city" (Is 14:4; Jer 51:7; Rev_ 18:16).
2:382:38: եւ ընդ ամենայն տեղիս ուր բնակեալ են որդիք մարդկան. զգազանս վայրի՝ եւ զթռչունս երկնից՝ եւ զձկունս ծովու ետ ՚ի ձեռս քո. եւ կացոյց զքեզ տէ՛ր ամենայնի։ Դո՛ւ ես գլուխն ոսկի.
38 Դո՛ւ, որի ձեռքը տուեց մարդու որդիներին, վայրի գազաններին, երկնքի թռչուններին ու ծովի ձկներին, որտեղ էլ որ ապրում են նրանք, եւ քեզ տէր կարգեց բոլորին:
38 Մարդոց որդիներուն բոլոր բնակած տեղերուն մէջ՝ դաշտի գազաններն ու երկնքի թռչունները քու ձեռքդ տուեր է եւ անոնց ամենուն վրայ քեզ իշխան դրեր է։ Այն ոսկի գլուխը դո՛ւն ես։
եւ ընդ ամենայն տեղիս ուր բնակեալ են որդիք մարդկան, զգազանս վայրի եւ զթռչունս երկնից [25]եւ զձկունս ծովու`` ետ ի ձեռս քո, եւ կացոյց զքեզ տէր ամենայնի. դու ես գլուխն ոսկի:

2:38: եւ ընդ ամենայն տեղիս ուր բնակեալ են որդիք մարդկան. զգազանս վայրի՝ եւ զթռչունս երկնից՝ եւ զձկունս ծովու ետ ՚ի ձեռս քո. եւ կացոյց զքեզ տէ՛ր ամենայնի։ Դո՛ւ ես գլուխն ոսկի.
38 Դո՛ւ, որի ձեռքը տուեց մարդու որդիներին, վայրի գազաններին, երկնքի թռչուններին ու ծովի ձկներին, որտեղ էլ որ ապրում են նրանք, եւ քեզ տէր կարգեց բոլորին:
38 Մարդոց որդիներուն բոլոր բնակած տեղերուն մէջ՝ դաշտի գազաններն ու երկնքի թռչունները քու ձեռքդ տուեր է եւ անոնց ամենուն վրայ քեզ իշխան դրեր է։ Այն ոսկի գլուխը դո՛ւն ես։
zohrab-1805▾ eastern-1994▾ western am▾
2:382:38 и всех сынов человеческих, где бы они ни жили, зверей земных и птиц небесных Он отдал в твои руки и поставил тебя владыкою над всеми ими. Ты это золотая голова!
2:39 καὶ και and; even μετὰ μετα with; amid σὲ σε.1 you ἀναστήσεται ανιστημι stand up; resurrect βασιλεία βασιλεια realm; kingdom ἐλάττων ελασσων inferior; less σου σου of you; your καὶ και and; even τρίτη τριτος third βασιλεία βασιλεια realm; kingdom ἄλλη αλλος another; else χαλκῆ χαλκεος of brass ἣ ος who; what κυριεύσει κυριευω lord; master πάσης πας all; every τῆς ο the γῆς γη earth; land
2:39 וּ û וְ and בָתְרָ֗ךְ voṯrˈāḵ בָּאתַר after תְּק֛וּם tᵊqˈûm קום stand מַלְכ֥וּ malᵊḵˌû מַלְכוּ kingdom אָחֳרִ֖י ʔoḥᵒrˌî אָחֳרִי another אֲרַ֣עא ʔᵃrˈaʕ אֲרַע earth מִנָּ֑ךְ minnˈāḵ מִן from וּ û וְ and מַלְכ֨וּ malᵊḵˌû מַלְכוּ kingdom תְלִיתָאָ֤התליתיא *ṯᵊlîṯāʔˈā תְּלִיתָי third אָחֳרִי֙ ʔoḥᵒrˌî אָחֳרִי another דִּ֣י dˈî דִּי [relative] נְחָשָׁ֔א nᵊḥāšˈā נְחָשׁ copper דִּ֥י dˌî דִּי [relative] תִשְׁלַ֖ט ṯišlˌaṭ שׁלט rule בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אַרְעָֽא׃ ʔarʕˈā אֲרַע earth
2:39. et post te consurget regnum aliud minus te et regnum tertium aliud aereum quod imperabit universae terraeAnd after thee shall rise up another kingdom, inferior to thee, of silver: and another third kingdom of brass, which shall rule over all the world.
39. And after thee shall arise another kingdom inferior to thee; and another third kingdom of brass, which shall bear rule over all the earth.
2:39. And after you, another kingdom will rise up, inferior to you, of silver, and another third kingdom of brass, which will rule over the whole world.
And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou [art] this head of gold:

2:38 и всех сынов человеческих, где бы они ни жили, зверей земных и птиц небесных Он отдал в твои руки и поставил тебя владыкою над всеми ими. Ты это золотая голова!
2:39
καὶ και and; even
μετὰ μετα with; amid
σὲ σε.1 you
ἀναστήσεται ανιστημι stand up; resurrect
βασιλεία βασιλεια realm; kingdom
ἐλάττων ελασσων inferior; less
σου σου of you; your
καὶ και and; even
τρίτη τριτος third
βασιλεία βασιλεια realm; kingdom
ἄλλη αλλος another; else
χαλκῆ χαλκεος of brass
ος who; what
κυριεύσει κυριευω lord; master
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
2:39
וּ û וְ and
בָתְרָ֗ךְ voṯrˈāḵ בָּאתַר after
תְּק֛וּם tᵊqˈûm קום stand
מַלְכ֥וּ malᵊḵˌû מַלְכוּ kingdom
אָחֳרִ֖י ʔoḥᵒrˌî אָחֳרִי another
אֲרַ֣עא ʔᵃrˈaʕ אֲרַע earth
מִנָּ֑ךְ minnˈāḵ מִן from
וּ û וְ and
מַלְכ֨וּ malᵊḵˌû מַלְכוּ kingdom
תְלִיתָאָ֤התליתיא
*ṯᵊlîṯāʔˈā תְּלִיתָי third
אָחֳרִי֙ ʔoḥᵒrˌî אָחֳרִי another
דִּ֣י dˈî דִּי [relative]
נְחָשָׁ֔א nᵊḥāšˈā נְחָשׁ copper
דִּ֥י dˌî דִּי [relative]
תִשְׁלַ֖ט ṯišlˌaṭ שׁלט rule
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אַרְעָֽא׃ ʔarʕˈā אֲרַע earth
2:39. et post te consurget regnum aliud minus te et regnum tertium aliud aereum quod imperabit universae terrae
And after thee shall rise up another kingdom, inferior to thee, of silver: and another third kingdom of brass, which shall rule over all the world.
2:39. And after you, another kingdom will rise up, inferior to you, of silver, and another third kingdom of brass, which will rule over the whole world.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39. Символический образ непосредственно следующего за вавилонским государством - две серебряных руки, сходящиеся в одной груди (32: ст.), указывает одновременно и на его двухсоставность, и на его единство.

Такова была мидо-персидская империя, единая и нераздельная (8:20) при двух входящих в ее состав народностях. В качестве преемственно следующей за вавилонской она рассматривается и самим пророком Даниилом (5:28). История мидо-персидского царства не отличалась свойственным вавилонской монархии величием и блеском, почему оно и называется "низшим ее". Третье в преемственном ряду царство, уступая двум первым по внешнему блеску (медное туловище истукана), значительно превзойдет их своим могуществом и силою: "будет владычествовать над всею землею". Подобным характером отличалось, по свидетельству 1: Маккавейской книги, царство греческое. Его основатель - Александр Македонский прошел до пределов земли, господствовал над областями, народами и властителями, заставил землю умолкнуть пред собою (1: Мак 1:3-4). Сменившим мидо-персидскую монархию царство греческое считается и у пророка Даниила (8:8-7: (???), 20-21) и в 1: кн. Маккавейской (1:1).
Albert Barnes: Notes on the Bible - 1834
2:39: And after thee - This must mean "subsequently" to the reign, but it does not mean that the kingdom here referred to would "immediately" succeed his own reign, for that would not be true. The Medo-Persian empire did not come into the ascendency until many years after the death of Nebuchadnezzar. This occurred during the reign of Belshazzar, a grandson of Nebuchadnezzar, between whose reign and that of his grandfather there had intervened the reigns of Evil-merodach and Neriglissar; besides, as the remainder of the prophecy relating to the image refers to "kingdoms," and not to individual monarchs, it is clear that this also relates not primarily to Nebuchadnezzar as an individual, but as the head of a kingdom. The meaning is, that a kingdom would succeed that over which he reigned, so far inferior that it might be represented by silver as compared with gold.
Shall arise another kingdom - Chaldee, "shall stand up (תקוּם teqû m) another kingdom." This is language which would denote something different from a succession in the same dynasty, for that would be a mere "continuance of the same kingdom." The reference is evidently to a change of empire; and the language implies that there would be some Rev_olution or conquest by which the existing kingdom would pass away, and another would succeed. Still there would be so much of sameness in respect to its occupying essentially the same territory, that it would be symbolized in the same image that appeared to Nebuchadnezzar. The kingdom here referred to was undoubtedly the Medo-Persian, established by Cyrus in the conquest of Babylon, which continued through the reigns of his successors until it was conquered by Alexander the Great. This kingdom succeeded that of Assyria or Babylon, 538 years b. c., to the overthrow of Darius Codomanus, 333 years b. c. It extended, of course, through the reigns of the Persian kings, who acted so important a part in the invasion of Greece, and whose defeats have given immortality to the names of Leonidas, Aristides, Miltiades, and Themistocles, and made the names of Salamis, Thermopylae, Marathon, and Leuctra so celebrated. For a general account of Cyrus, and the founding of the Medo-Persian empire, the reader is referred to the notes at Isa 41:2.
Inferior to thee - And therefore represented by silver as compared with gold. In what respects it would be inferior, Daniel does not specify, and this can only be learned from "the facts" which occurred in relation to that kingdom. All that is necessary to confirm the truth of the prophetic description is, that it was to be so far inferior as to make the appellation "silver" applicable to it in comparison with the kingdom of Babylon, represented by "gold." The expression would denote that there was a general decline or degeneracy in the character of the monarchs, and the general condition of the empire. There have been different opinions as to the inferiority of this kingdom to the Babylonian. Calvin supposes that it refers to degeneracy. Geir supposes that it relates to the duration of the kingdom - this continuing not more than two hundred and forty years; while the other, including the Assyrian, embraced a period of one thousand five hundred years. Polanus supposes that the meaning is, that the Babylonian had more rest and tranquility; while Junius, Willett, and others understand it of a milder and more humane treatment of the Jews by the Babylonians than the Persians. Perhaps, however, none of these opinions meet the circumstances of the case, for they de not furnish as full an account of the reasons of this inferiority as is desirable. In regard to this, it may be observed,
(a) that it is not to be supposed that this kingdom was to be in "all respects" inferior to the Babylonian, but only that it would have certain characteristics which would make it more appropriate to describe it as "silver" than as "gold." In certain other respects it might be far superior, as the Roman, though in the same general line of succession, was in extent and power superior to either, though there was still a reason why that should be represented by "iron," rather than by gold, by silver, or by brass.
(b) The inferiority did not relate to the power, the riches, or the territorial extent of the Medo-Persian empire, for it embraced, so far as appears, all that was comprehended in the Babylonian empire, and all in addition which was added by the conquests of Cyrus. In his proclamation to rebuild the temple Ezr 1:2, Cyrus speaks of the extent of his empire in language strongly resembling what is applied to the kingdom of Nebuchadnezzar. "Thus saith Cyrus, king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth." Thus also it is said of AhaAhasuerus or Astyages, king of Media - a kingdom that constituted a part of the Medo-Persian empire under Cyrus and his successors, that he "reigned from India even unto Ethiopia, over an hundred and twenty and seven provinces." To the kingdom of Babylon, as he found it when he conquered it, Cyrus of course added the kingdoms of Media and Persia, to the crowns of which he was the heir (see the notes at Isa 41:2), and also the various provinces which he had conquered before he came to the throne; that is, Cappadocia, the kingdom of Lydia, and almost the whole of Asia Minor.
(c) Nor can it be supposed that the kingdom was inferior in regard to "wealth," for, in addition to all the wealth that Cyrus found in Babylon, he brought the spoils of his victories; the treasures in the possession of the crowns of Persia and Media, and all the wealth of Croesus, the rich king of Lydia, of which he had become possessor by conquest. In considering the "inferiority" of this kingdom, which made it proper that it should be represented by silver rather than by gold, it is to be borne in mind that the representation should embrace "the whole kingdom" in all the successive reigns, and not merely the kingdom as it was under the administration of Cyrus. Thus regarded, it will comprehend the succession of Persian monarchs until the time of the invasion and conquest of the East by Alexander the Great. The reign of Cyrus was indeed splendid; and if "he" alone, or if the kingdom during his administration, were contemplated, it would be difficult to assign a reason why an appellation should have been given to it implying any inferiority to that of Nebuchadnezzar. The "inferiority" of the kingdom, or what made it proper to represent it by silver rather than by gold, as compared with the kingdom of Babylon, may have consisted in the following particulars:
(1) In reference to the succession of kings who occupied the Persian throne. It is true that the character of Cyrus is worthy of the highest commendation, and that he was distinguished not only as a brave and successful conqueror, but as a mild, able, and upright civil ruler. Xenophon, who wished to draw the character of a model prince, made choice of Cyrus as the example; and though he has not improbably embellished his character by ascribing to him virtues drawn from his own fancy in some degree, yet there can be no doubt that in the main his description was drawn from the life. "The true reason," says Prideaux ("Connections," vol. i. p. 252, Ed. Charlestown, 1815), "why he chose the life of Cyrus before all others for the purpose above mentioned" (that of giving a description of what a worthy and just prince ought to be) "seemeth to be no other but that he found the true history of that excellent and gallant prince to be, above all others, the fittest for those maxims of right policy and true princely virtue to correspond with, which he grafted upon it." But he was succeeded by a madman, Cambyses, and by a race of kings eminent among princes for folly and crime. "The kings of Persia," says Prideaux, "were the worst race of men that ever governed an empire."
(2) The kingdom was inferior in reference to the remarkable "defeats" in the military campaigns which were undertaken. The Assyrian or Babylonian empire was distinguished for the victories by which it carried its arms around the then known world. The Medo-Persian empire, after the reign of Cyrus, was almost as remarkable for the succession of defeats which have made the period of the world during which the empire continued, so well known in history. It is probable that no kingdom ever undertook so many foolish projects in reference to the conquests of other nations - projects so unwisely planned, and that resulted in so signal failures. The successor of Cyrus, Cambyses, invaded Egypt, and his conduct there in carrying on the war was such as to make him be regarded as a madman. Enraged against the Ethiopians for an answer which they gave him when, under pretence of friendship, he sent spies to examine their country, he resolved to invade their territory.
Having come to Thebes, in Upper Egypt, he detached from his army fifty thousand men to go against the Hammonians, with orders to destroy their country, and to burn the temple of Jupiter Hammon that stood in it. After marching a few days in the desert, they were overwhelmed in the sands by a strong south wind, and all perished. Meantime Cambyses marched with the rest of his army against the Ethiopians, though he wanted all the means of subsistence for his army, until, having devoured all their beasts of burden, they were constrained to designate every tenth man of the army to be killed and eaten. In these deplorable circumstances, Cambyses returned to Thebes, having lost a great part of his army in this wild expedition. - Prideaux's "Con." i. 328. It was also during the continuance of this kingdom, that the ill-starred expeditions to Greece occurred, when Mardonius and Xerxes poured the million of Asia on the countries of Greece, and met such signal overthrows at Platea, Marathon, and Salamis. Such a series of disasters never before had occurred to invading armies, or made those who repelled invasion so illustrious. In this respect there was an evident propriety in speaking of this as an inferior or degenerate kingdom.
(3) It was inferior in respect to the growing degeneracy and effeminacy of character and morals. From the time of Xerxes (479 b. c.) "symptoms of decay and corruption were manifest in the empire; the national character gradually degenerated; the citizens were corrupted and enfeebled by luxury; and confided more in mercenary troops than in native valor and fidelity. The kings submitted to the control of their wives, or the creatures whom they raised to posts of distinction; and the satraps, from being civil functionaries, began to usurp military authority." - Lyman, "Hist. Chart."
(4) The kingdom was inferior by the gradual weakening of its power from internal causes. It was not only defeated in its attempts to invade others, and weakened by the degeneracy of the court and people, but, as a natural consequence, by the gradual lessening of the power of the central government, and the growing independence of the provinces. From the time of Darius Nothus (423 b. c.) - a weak, effeminate, and indolent prince - "the satraps of the distant provinces paid only a nominal obedience to the king. Many of them were, in fact, sovereigns over the countries over which they presided, and carried on wars against each other." - Lyman. It was from causes such as these that the power of the kingdom became gradually weakened, and that the way was prepared for the easy conquests of Alexander the Great. Their successive defeats, and this gradual degeneracy and weakening of the kingdom, show the propriety of the description given of the kingdom in the vision and the interpretation - that it would be an "inferior kingdom," a kingdom which, in comparison with that of Babylon, might be compared with silver as compared with gold.
Still it sustained an important relation to the progress of events in regard to the history of religion in the world, and had an important bearing on the redemption of man. As this is the most important bearing of history, and as it was doubtless with reference to this that the mention of it is introduced into the sacred Scriptures, and as it is, in fact, often alluded to by Isaiah, and in the books of Ezra, Nehemiah, Esther, and some of the minor prophets, it may be proper, in the most summary way, to alude to some of those things which pertain to the bearing of this kingdom on the great events connected with redemption, or to what was done during the continuance of this kingdom for the promotion of the true religion. A full account may be found in Prideaux's "Connections," part 1, books iii-vii. Compare Edwards' "History of Redemption," Period I, part vi. The particular things which occurred in connection with this kingdom bearing on the progress of religion, and favorable to its advancement, were these:
(a) The overthrow of Babylon, so long the formidable enemy of the ancient people of God.
(b) The restoration of the exiles to their own land under the auspices of Cyrus, Ezr 1:1.
(c) The rebuilding of the temple under the same auspices, and with the favor of the successors of Cyrus.
(d) The preparation of the world for the coming of the Messiah, in the agitations that took place during the continuance of the Persian monarchy; the invasion of Greece; the defeats there; the preparation by these defeats for the coming of Him who was so long promised as the "desire of all nations."
Compare Hag 2:7 : "And I will shake all nations, and the desire of all nations shall come; and I will fill this house" (the temple erected under the auspices of Cyrus and his successors) "with glory, saith the Lord of hosts." There was a propriety, therefore, that this kingdom should receive a distinct notice in the sacred Scriptures, for some of the most important events connected with the history of true religion in the world occurred under the auspices of Cyrus and his successors, and perhaps at no period has there been more occasion to recognize the hand of God than in the influences exerted on the minds of those pagan princes, disposing them to be favorable to the long-oppressed children of God.
And another third kingdom of brass - See the notes at Dan 2:32. The parts of the image which were of brass were the belly and thighs, denoting inferiority not only to the head, but to the part which immediately preceded it - the breast and the arms of silver. It is not, indeed, specified, as in the former case, that this kingdom would be inferior to the former, and it is only from the position assigned to it in the image, and the inferior quality of the metal by which it is represented, that it is implied that there would be any inferiority. There can be no reasonable doubt that by this third kingdom is denoted the empire founded by Alexander the Great - the Macedonian empire. It is known to all that he overthrew the Persian empire, and established a kingdom in the East, embracng substantially the same territory which had been occupied by the Medo-Persian and the Babylonian empire. While there can be no doubt that that kingdom is referred to, there can be as little that the reference is not merely to the empire during the reign of Alexander himself, but that it embraced the whole empire as founded and arranged by him, until it was succeeded by another universal empire - here denominated the fourth kingdom. The reasons for supposing that the Macedonian empire is referred to here are almost too obvious to require that they should be specified. They are such as these:
(1) This kingdom actually succeeded that of Mede-Persia, covering the same territory, and, like that, was then understood to be a universal monarchy.
(2) The empire of Alexander is elsewhere more than once referred to by Daniel in the same order, and in such a manner that the sense cannot be mistaken. Thus, in Dan 8:21 : "And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power." Dan 10:20 : "and now," said the man that appeared in vision to Daniel Dan 2:5, "will I retram to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come." Dan 11:2-4 : "and now will I show thee the truth. Behold there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all, and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to the kingdom that he ruled: for his kingdom shall be plucked up, even for others beside those." Since this kingdom is thus referred to elsewhere by Daniel in the same order, and as destined to act an important part in the affairs of the world, it is reasonable to suppose that there is a reference to it here.
(3) It is a circumstance of some importance that the emblem here by which this kingdom is represented, "brass," is one that is peculiarly appropriate to the Greeks, and one that could not be applied to any other naion with equal propriety. The Greeks were distinguished for their "brazen armor," and the appellation, the "brazen-coated Greeks" - χαλκοχιτώνες Ἀχαιοὶ chalkochitō nes Achaioi - is that by which they were designated most commonly by the ancients. - Iliad i. 371; ii. 47; Odyssey i. 286. In accordance with this, Josephus says ("Ant." b. x. c. 10, Section 4), τὴν δὲ ἐκεὶνων ἕτερος τις ἀπὸ δύσεως καθαιρήσει χαλκὸν ἠμφιεσμένος tē n de ekeinō n heteros tis apo duseō s kathairē sei chalkon ē mphiesmenos, - "their empire another shall come from the West, clothed with brass, shall destroy." These considerations leave no doubt that the kingdom here referred to was that Grecian or Macedonian, which, under Alexander, obtained dominion over all the East.
Which shall bear rule over all the earth - In a sense similar to that of the Assyrian, the Babylonian, and the Medo-Persian empire. This is the common description of the empire of Alexander. He himself commanded that he should be called "the king of all the world." "Accepto deinde imperio, regem se terrarum omnium ac mundi appellari jussit" (Justin. l. 12, c. 16, Section 9) - "Having received the empire, he ordered himself to be called the king of all lands and of the world." Diodorus Siculus says that he received ambassadors from all countries; κατὰ δὲ τοῦτον τὸν χρόνον ἐξ ἀπάσης σχεδόν τῆς οἰκουμένης ἦκον πρέσβεις, κ.τ.λ. kata de touton ton chronon ex apasē; schedon tē s oikoumenē s ē kon presbeis, etc. - "At which time, legates came to him from almost the whole habitable world." - L. 17, c. 113. So Arrian (Expedi. Alex. l. 7, c. 15) remarks, that "Alexander then appeared to himself, and to those around him, "to be lord of all the earth and of the sea" - γῆς τε ἁπάσης καὶ θαλάσσης κύριον gē s te hapasē s kai thalassē s kurion.
The author of the book of Maccabees gives a similar account of the extent of this kingdom: "And it came to pass, after that Alexander, the son of Philip the Macedonian, who first reigned in Greece, had overthrown Darius, the king of the Persian and Medes, he fought many battles, and took the strongholds of all, and slew the kings of the earth; and he went through even to the ends of the earth; and took the spoil of many nations; and the earth was quiet before him," 1 Macc. 1:1-3. The propriety of saying that this "kingdom bore rule over all the earth" is, therefore, apparent. It embraced, of course, all that was anciently included in the Assyrian and Babylonian empires; all that had been added to that empire by the conquests of Cyrus, and also all that Alexander had added to it by his hereditary dominions, and by his conquests in other places. Nearly or quite all the known world, except what was then subject to the Romans, then just a rising power, was under the sway of Alexander. A question has been started whether this refers merely to the kingdom of Alexander during his own life, or whether it embraced also the succession of dynasties until the conquests of the Romans. That the latter is the correct opinion seems clear from the following considerations:
(1) It was true, as we have seen, of the two pRev_ious kingdoms specified the Babylonian and the Medo-Persian - that they embraced, not merely the kingdom under any one reigning monarch, but during its entire continuance until it was overthrown by one that had also pretensions to a universal empire - the former by the Medo-Persian, and the latter by the Macedonian. It is to be presumed that the same principles of interpretation are to be applied also to the Macedonian kingdom itself - especially as that was also actually succeeded by one that in a still higher sense laid claim to universal empire.
(2) This was, in fact, one kingdom. It is true that, on the death of Alexander, the empire which he founded was divided among four of his generals, and also that from that sprung the two reigns, the Seleucidae in Syria, and of the Lagidae who reigned in Egypt; but, as Newton has remarked, "their kingdom was no more a different kingdom from that of Alexander, than the parts differ from the whole. It was the same government still continued. Those who governed were still Macedonians. All ancient authors spoke of the kingdom of Alexander and of his successors as one and the same kingdom The thing is implied in the very name by which they are usually called, the "successors of Alexander." 'Alexander being dead,' says Josephus (Ant. b. xi. ch. 8, Section 7), 'the empire was divided among his successors.' 'After the death of Alexander,' says Justin (lib. xli. c. 4, Section 1), 'the kingdoms of the East were divided among his successors;' and he still denominates them Macedonians, and their empire the Macedonian." - Newton "on the Prophecies," pp. 189, 190.
In regard to the point before adverted to in reference to the kingdoms of Babylon and of Medo-Persia - the relation which they sustained to religion, or the methods in which they were made to contribute to its progress in the world, making it proper that they should be noticed in the volume of inspiration, it may be remarked that the Macedonian kingdom was also designed, undoubtedly, under an overruling Providence, to contribute to the progress of the great work of human redemption, and to prepare the way for the coming of the Messiah. A full statement of what was done under this reign in respect to religion - the most interesting aspect of history - may be seen in Edwards' "History of Redemption," pp. 271-275, and in Prideaux's "Connections," vol. ii. p. 279, "seq." The kingdom here referred to - the Macedonian, represented here by the portion of the image that was of brass, and in the vision of the four beasts Dan. 7 by a leopard that had on its back the wings of a fowl, and in Dan 8:21, by the rough goat - continued from the overthrow of Darius Codomanus by Alexander (333 b. c.), to the conquest of Syria, and the East, by the Romans under Pompey, about sixty-six years before the birth of the Saviour. The principal events during this period affecting the interests of religion, and preparing the way for the coming of the Messiah, were the following:
I. The extensive diffusion of the knowledge of the Greek language. The army of Alexander was mainly composed of Greeks. The Greek language was, of course, what was spoken by the court, and in the cities which he founded; the despatches were in Greek; that language would be extensively cultivated to gratify those in power; and the successors of Alexander were those who used the Greek tongue. The consequence was, that the Greek language was extensively spread over the countries which were subdued by Alexander, and which were governed by his successors. That language became the popular tongue; a sort of universal language understood by the great mass of the people, in a manner not unlike the French in Europe at the present day. The effect of this, in preparing for the introduction of the gospel, was seen in two respects:
(a) In facilitating the "preaching" of the gospel. It is true that the apostles had the gift of tongues, and that there was, notwithstanding the pRev_alence of the Greek language, occasion for this. But there is no evidence that this was conferred on "all" the early preachers of the gospel, nor is it certain that those on whom it "was" conferred were able to make use of it on all occasions. It is not improbable that, in their ordinary labors, the apostles and others were left to rely on their natural endowments, and to use the language to which they had been most accustomed. As there was, therefore, a common language in most of the countries in which the gospel would be proclaimed, it is evident that the propagation of religion would be greatly facilitated by this, and there can be no doubt that it was "one" of the designs of Providence in permitting the Macedonian conquest thus to prepare the way for the more easy and rapid diffusion of the new religion.
(b) In like manner, this conquest prepared the way "for the permanent record" of the history of the Saviour's life, and the doctrines of religion in the writings of the New Testament. It was evidently desirable, on many accounts, that the records should be made in one language rather than in many, and of all the languages then spoken on the earth, the "Greek" was the best adapted to such a purpose. It was not only the most polished and cultivated, but it was the most copious; and it was the best fitted to express abstract ideas, and accurate distinctions. Probably with all the improvements since made in the copious Arabic language, and in the languages of modern times, there never has been one that was so well fitted for the purposes of a Divine Rev_elation as the Greek. It may have been one design of Providence, in the extensive and accurate cultivation of that language in Greece itself, as well as in its diffusion over the world, that there should be at the time of the introduction of the Christian Rev_elation a medium of permanent record that should be as free from imperfection as language could be; a medium also in which there should be so much permanent and valuable literature that, even after it should cease to be a spoken language, it would be cultivated by the whole literary world, thus furnishing the means of an accurate knowledge of the meaning of the sacred writings.
II. The translation of the Old Testament into the same language was another important event, which took place during the continuance of this kingdom, which greatly facilitated the introduction and spread of Christianity. The Hebrew language was understood by comparatively few. It ceased to be spoken in its purity after the time of the captivity. In that language the Scriptures of the Old Testament would have been but little diffused in the world. By their being translated, however, into Greek, they became extensively known, and furnished a ready and an intelligible ground of appeal to the preachers of the new religion when they referred to the prophecies of the Old Testament, and the recorded predictions of the Messiah. For a full account of the history of this version, the reader may consult Prideaux's "Connections," vol. iii. p. 53, following. It was made according to Archbishop Usher, about 277 b. c. The probability is, that it was made at different periods, and by different hands, as it is executed with very various degrees of ability. See Introduction to Isaiah, Section viii. I. (1), for a more extended account of this version and its value. There can be no doubt that it contributed much to the diffusion of the knowledge of the Holy Scriptures, and was an important instrument in preparing the world for the reception of the Rev_elation that should be made by the Messiah.
III. Events of great importance occurred dating the continuance of this kingdom in preserving the Jewish people in times of persecution, and saving their city and temple from ruin. and their nation from extinction.
(a) The destruction of Jerusalem and the temple was threatened by Alexander himself. After the siege and capture of Tyre, he became enraged at the Jews for refusing to furnish supplies for his army during the siege, under the plea that they were bound to show allegiance to Darius, and he marched to Jerusalem with an intention to take and destroy it. In order to appease him, it is said that Jaddua, the high priest, went out to meet him in his pontifical robes, at the head of a procession of priests, and accompanied by the people in white garments. Alexander was so impressed with the scene that, to the surprise of all, he spared the city and temple; and on being asked by Parmenio the reason of this clemency, said that he had seen this person in vision, who had directed him to lay aside all anxiety about his contemplated expedition to Asia, and that he had promised that God would give him the empire of the Persians. According to the story, Jaddua showed him the prophecies of Daniel, and confirmed him by those prophecies in the confident expectation of conquering the East; and in view of this, Alexander offered sacrifices in the temple, and granted to the Hebrews the freedom of their country, and the exercise of their laws and religion. See Prideaux, vol. ii. p. 302, following; Josephus, "Ant." b. xi. ch. 8. Whatever of fable there may be in this account, it is certain that this city and temple were not destroyed by Alexander, but that in his ravages in the East, he was led, by some cause, to deal with the capital of the Hebrew nation in a masher different from what he did with others.
(b) A remarkable preservation of the Jewish people, of a somewhat similar character, and evincing the protection of God, occurred during the great persecution under Antiochus Epiphanes, one of the successors of Alexander, in the time of the Maccabees. See Prideaux, vol. iii. p. 230, and 2 Macc. 5:11-27. In the times of that celebrated persecution, multitudes of the Jews were slain by Antiochus himself; the city was taken, and the temple defiled. Three years after it was taken by Antiochus (168 b. c.), Apollonius was directed by him to march against the city to vent his wrath on the Jews; and when the people were assembled in their synagogues for worship, he let loose his forces on them, with a command to slay all the men, and to take all the women and children captives to be sold as slaves. After this, he plundered the city, demolished the houses, and pulled down the walls, and then with the ruins of the demolished city built a strong fortress on the top of an eminence in the city of David, in a place which overlooked the temple, and placed a strong garrison within. From this place attacks were made on all who went up to the temple to worship; and the temple was defiled with all manner of pollutions, until it was deserted, and the daily sacrifices ceased. From these calamities and persecutions, the city and the Jewish nation were delivered by the valor of Judas Maccabeus, in the manner detailed in the first book of Maccabees.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:39: another kingdom: The empire of the Medes and Persians, whose union was denoted by the breast and two arms of silver; and which was established on the ruins of that of the Chaldeans on the capture of Babylon by Cyrus, bc 538. Dan 2:32, Dan 5:28-31, Dan 7:5, Dan 8:3, Dan 8:4, Dan 8:20, Dan 11:2; Isa 44:28, Isa 45:1-5
another third: The empire of the Macedonians, or "brazen-coated Greeks," aptly denoted by the belly and thighs of brass, founded by Alexander the Great, who terminated the Persian monarchy by the overthrow of Darius Codomanus at Arbela, bc 331; Dan 2:32, Dan 7:6, Dan 7:7, Dan 7:23, Dan 8:5-14, Dan 10:20, Dan 11:3-20; Zac 6:3, Zac 6:6
Geneva 1599
2:39 And after thee shall arise another kingdom (s) inferior to thee, and another (t) third kingdom of brass, which shall bear rule over all the earth.
(s) Meaning, the Persians who were not inferior in dignity, power, or riches, but were worse with regard to ambition, cruelty, and every type of vice, showing that the world would grow worse and worse, until it was restored by Christ.
(t) That is, those of the Macedonians will be of brass, not alluding to the hardness of it, but to the vileness with regard to silver.
John Gill
2:39 And after thee shall arise another kingdom inferior to thee,.... This is the kingdom of the Medes and Persians, signified by the breasts and arms of silver, an inferior metal to gold; this rose up, not immediately after the death of Nebuchadnezzar, but after his successors, when Belshazzar his grandson was slain, and Babylon taken by Cyrus; now though this monarchy was as large at the first as the Babylonish monarchy, nay, larger, as it had Media and Persia added to it, new conquests made by Cyrus, and was as rich and as opulent in his times; yet in later kings it shrunk much, in its peace and prosperity, grandeur and glory, as in the times of Cambyses and the Magi; and especially in the reigns of Cyrus the younger, and of Artaxerxes Mnemon; and at last ceased in Darius Codomannus, conquered by Alexander; and was worse than the former monarchy, being more cruel under some of its princes to the people of the Jews:
and another third kingdom of brass: this is the Grecian monarchy, which succeeded the Persian, and therefore called the third kingdom, and is signified by the belly and thighs of brass of the image See Gill on Dan 2:32;
which shall bear rule over all the earth; not the land of Israel, as Saadiah restrains it, but the whole world, as Alexander did, at least in his own opinion; who thought he had conquered the whole world, and wept because there was not another to conquer; and it is certain he did subdue a great part of it. Justin (n) says,
"that when he was returning to Babylon from the uttermost shores of the sea, it was told him that the embassies of the Carthaginians and other cities of Africa, and also of Spain, Sicily, France, Sardinia, and some out of Italy, were waiting for his coming; the terror of his name so struck the whole world, that all nations complimented him as their king destined for them.''
And Pliny reports (o) of Macedonia, that
"it formerly (that is, in the times of Alexander) governed the world; this (says he) passed over Asia, Armenia, Iberia, Albania, Cappadocia, Syria, Egypt, Taurus, and Caucasus; this ruled over the Bactrians, Medes, and Persians, possessing the whole east; this also was conqueror of India.''
(n) Ex Trogo, l. 12. c. 13. (o) Nat. Hist. l. 4. c. 10.
John Wesley
2:39 Another kingdom - This was that of the Medes and Persians, inferior in time for it lasted not half so long as the Assyrian in prosperity and tranquillity; yet, was this wonderful, rich and large for a time. Third kingdom - This was the Grecian monarchy under Alexander the great, called brass, because coarser than the other. Over all the earth - Alexander marched even to the Indies, and was said to conquer the world.
Robert Jamieson, A. R. Fausset and David Brown
2:39 That Medo-Persia is the second kingdom appears from Dan 5:28 and Dan 8:20. Compare 2Chron 36:20; Is 21:2.
inferior--"The kings of Persia were the worst race of men that ever governed an empire" [PRIDEAUX]. Politically (which is the main point of view here) the power of the central government in which the nobles shared with the king, being weakened by the growing independence of the provinces, was inferior to that of Nebuchadnezzar, whose sole word was law throughout his empire.
brass--The Greeks (the third empire, Dan 8:21; Dan 10:20; Dan 11:2-4) were celebrated for the brazen armor of their warriors. JEROME fancifully thinks that the brass, as being a clear-sounding metal, refers to the eloquence for which Greece was famed. The "belly," in Dan 2:32, may refer to the drunkenness of Alexander and the luxury of the Ptolemies [TIRINUS].
over all the earth--Alexander commanded that he should be called "king of all the world" [JUSTIN, 12. sec. 16.9; ARRIAN, Campaigns of Alexander, 7. sec. 15]. The four successors (diadochi) who divided Alexander's dominions at his death, of whom the SeleucidÃ&brvbr; in Syria and the LagidÃ&brvbr; in Egypt were chief, held the same empire.
2:392:39: եւ զկնի քո յարիցէ ա՛յլ թագաւորութիւն խոնարհագոյն քան զքեզ. եւ թագաւորութիւնն երրորդ՝ որ է պղինձն՝ տիրեսցէ ամենայն երկրի։
39 Դու ես ոսկեայ գլուխը: Քեզանից յետոյ ուրիշ թագաւորութիւն պիտի բարձրանայ, որ պիտի լինի քո թագաւորութիւնից ցածր: Ապա երրորդ՝ պղնձեայ թագաւորութիւնը պիտի տիրի ամբողջ երկրին:
39 Քեզմէ ետքը ուրիշ թագաւորութիւն մը պիտի ելլէ քեզմէ ցած ու պղինձէ ուրիշ երրորդ թագաւորութիւն մը, որ բոլոր երկրին պիտի տիրէ
Եւ զկնի քո յարիցէ այլ թագաւորութիւն խոնարհագոյն քան զքեզ. եւ թագաւորութիւնն երրորդ, որ է պղինձն, տիրեսցէ ամենայն երկրի:

2:39: եւ զկնի քո յարիցէ ա՛յլ թագաւորութիւն խոնարհագոյն քան զքեզ. եւ թագաւորութիւնն երրորդ՝ որ է պղինձն՝ տիրեսցէ ամենայն երկրի։
39 Դու ես ոսկեայ գլուխը: Քեզանից յետոյ ուրիշ թագաւորութիւն պիտի բարձրանայ, որ պիտի լինի քո թագաւորութիւնից ցածր: Ապա երրորդ՝ պղնձեայ թագաւորութիւնը պիտի տիրի ամբողջ երկրին:
39 Քեզմէ ետքը ուրիշ թագաւորութիւն մը պիտի ելլէ քեզմէ ցած ու պղինձէ ուրիշ երրորդ թագաւորութիւն մը, որ բոլոր երկրին պիտի տիրէ
zohrab-1805▾ eastern-1994▾ western am▾
2:392:39 После тебя восстанет другое царство, ниже твоего, и еще третье царство, медное, которое будет владычествовать над всею землею.
2:40 καὶ και and; even βασιλεία βασιλεια realm; kingdom τετάρτη τεταρτος fourth ἰσχυρὰ ισχυρος forceful; severe ὥσπερ ωσπερ just as ὁ ο the σίδηρος σιδηρος iron ὁ ο the δαμάζων δαμαζω tame πάντα πας all; every καὶ και and; even πᾶν πας all; every δένδρον δενδρον tree ἐκκόπτων εκκοπτω cut out; cut off καὶ και and; even σεισθήσεται σειω shake πᾶσα πας all; every ἡ ο the γῆ γη earth; land
2:40 וּ û וְ and מַלְכוּ֙ malᵊḵˌû מַלְכוּ kingdom רְבִ֣יעָאָ֔הרביעיה *rᵊvˈîʕāʔˈā רְבִיעָי fourth תֶּהֱוֵ֥א tehᵉwˌē הוה be תַקִּיפָ֖ה ṯaqqîfˌā תַּקִּיף strong כְּ kᵊ כְּ like פַרְזְלָ֑א farzᵊlˈā פַּרְזֶל iron כָּ kā כְּ like ל־ l- לְ to קֳבֵ֗ל qᵒvˈēl קֳבֵל opposite דִּ֤י dˈî דִּי [relative] פַרְזְלָא֙ farzᵊlˌā פַּרְזֶל iron מְהַדֵּ֤ק mᵊhaddˈēq דקק crush וְ wᵊ וְ and חָשֵׁל֙ ḥāšˌēl חשׁל hammer כֹּ֔לָּא kˈōllā כֹּל whole וּֽ ˈû וְ and כְ ḵᵊ כְּ like פַרְזְלָ֛א farzᵊlˈā פַּרְזֶל iron דִּֽי־ dˈî- דִּי [relative] מְרָעַ֥ע mᵊrāʕˌaʕ רעע break כָּל־ kol- כֹּל whole אִלֵּ֖ין ʔillˌên אִלֵּין these תַּדִּ֥ק taddˌiq דקק crush וְ wᵊ וְ and תֵרֹֽעַ׃ ṯērˈōₐʕ רעע break
2:40. et regnum quartum erit velut ferrum quomodo ferrum comminuit et domat omnia sic comminuet omnia haec et conteretAnd the fourth kingdom shall be as iron. As iron breaketh into pieces, and subdueth all things, so shall that break, and destroy all these.
40. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that crusheth all these, shall it break in pieces and crush.
2:40. And the fourth kingdom will be like iron. Just as iron shatters and conquers all things, so will it shatter and crush all these.
And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth:

2:39 После тебя восстанет другое царство, ниже твоего, и еще третье царство, медное, которое будет владычествовать над всею землею.
2:40
καὶ και and; even
βασιλεία βασιλεια realm; kingdom
τετάρτη τεταρτος fourth
ἰσχυρὰ ισχυρος forceful; severe
ὥσπερ ωσπερ just as
ο the
σίδηρος σιδηρος iron
ο the
δαμάζων δαμαζω tame
πάντα πας all; every
καὶ και and; even
πᾶν πας all; every
δένδρον δενδρον tree
ἐκκόπτων εκκοπτω cut out; cut off
καὶ και and; even
σεισθήσεται σειω shake
πᾶσα πας all; every
ο the
γῆ γη earth; land
2:40
וּ û וְ and
מַלְכוּ֙ malᵊḵˌû מַלְכוּ kingdom
רְבִ֣יעָאָ֔הרביעיה
*rᵊvˈîʕāʔˈā רְבִיעָי fourth
תֶּהֱוֵ֥א tehᵉwˌē הוה be
תַקִּיפָ֖ה ṯaqqîfˌā תַּקִּיף strong
כְּ kᵊ כְּ like
פַרְזְלָ֑א farzᵊlˈā פַּרְזֶל iron
כָּ כְּ like
ל־ l- לְ to
קֳבֵ֗ל qᵒvˈēl קֳבֵל opposite
דִּ֤י dˈî דִּי [relative]
פַרְזְלָא֙ farzᵊlˌā פַּרְזֶל iron
מְהַדֵּ֤ק mᵊhaddˈēq דקק crush
וְ wᵊ וְ and
חָשֵׁל֙ ḥāšˌēl חשׁל hammer
כֹּ֔לָּא kˈōllā כֹּל whole
וּֽ ˈû וְ and
כְ ḵᵊ כְּ like
פַרְזְלָ֛א farzᵊlˈā פַּרְזֶל iron
דִּֽי־ dˈî- דִּי [relative]
מְרָעַ֥ע mᵊrāʕˌaʕ רעע break
כָּל־ kol- כֹּל whole
אִלֵּ֖ין ʔillˌên אִלֵּין these
תַּדִּ֥ק taddˌiq דקק crush
וְ wᵊ וְ and
תֵרֹֽעַ׃ ṯērˈōₐʕ רעע break
2:40. et regnum quartum erit velut ferrum quomodo ferrum comminuit et domat omnia sic comminuet omnia haec et conteret
And the fourth kingdom shall be as iron. As iron breaketh into pieces, and subdueth all things, so shall that break, and destroy all these.
2:40. And the fourth kingdom will be like iron. Just as iron shatters and conquers all things, so will it shatter and crush all these.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40. Четвертое царство представлено под образом железных голеней и частью железных, частью глиняных ног истукана. По словам пророка Даниила, это значит, что, обладая всесокрушающею силою, оно будет так же хрупко, как глина. Совместное, единовременное проявление этих двух противоположных качеств недопустимо потому, что царство распадающееся не может быть в то же самое время всесокрушающим и истребляющим. Естественнее поэтому видеть в словах пророка указание на два различных момента в истории четвертой монархии: период необыкновенного могущества, силы и период упадка, разложения, вызванного невозможностью сплотить воедино разнородные части государства. Вначале твердое, как железо, оно превратится впоследствии в хрупкое железно-глиняное. Эти два момента различает и сам пророк Даниил, давая отдельное объяснение железных голеней и железно-глиняных ног истукана.

Характеризуя подобным образом, четвертое царство, пророк не называет однако его по имени, как это он делает относительно второй и третьей монархии, и данное обстоятельство служит поводом к отождествлению его то с царством сиро-египетским, то римским. Что касается первого мнения, то оно не находит для себя основания в параллельном сновидении Навуходоносора видении 8: гл. Сирийское и Египетское царство представлены в нем под образом рогов, выросших на голове козла (ст. 21-22), т. е. являются царствами, образовавшимися из греко-македонской монархии, и потому должны быть рассматриваемы, как ее продолжение и видоизменение, чего нельзя сказать о четвертом царстве. Далее, по указанию 22: ст. 8: и 4: ст. 11, сирийское и египетское царство будут слабее той монархии, из которой возникнут; между тем четвертое царство представляется превосходящим своею силою все предшествующие.

Более оснований разуметь под ним римскую монархию: ей принадлежат качества четвертого царства Даниила. Своей всесокрушающей, непобедимой на первых порах силой, всемирными опустошительными завоеваниями она превзошла все предшествовавшие государства. Но первоначально единое неразрывно целое и потому твердое, как железо, римское царство перешло затем в период хрупкости, самораспада, начавшийся с момента покорения разных народов. Вошедшие в его состав разнообразные народности не сплачивались воедино, и тем больше расширялись пределы государства, тем более входило в него элементов глиняных, содействовавших не упрочению власти, а ее ослаблению путем постоянных возмущений и многочисленных междоусобных войн. "Обращая в римских граждан Галлов и Египтян, Африканцев и Гуннов, Испанцев и Сирийцев, как могли императоры ожидать, говорит блаженный Августин, что такого рода разноплеменная толпа будет верна интересам Рима, который их преследовал?"
Albert Barnes: Notes on the Bible - 1834
2:40: And the fourth kingdom - Represented in the image by the legs of iron, and the feet "part of iron, and part of clay," Dan 2:33. The first question which arises here is, what kingdom is referred to by this? In regard to this, there have been two leading opinions: one, that it refers to the Roman empire; the other, that it refers to the kingdoms or dynasties that immediately succeeded the reign of Alexander the Great; embracing the kingdoms of the Seleucidae and Lagidae, Syria, and Egypt - in the language of Prof. Stuart, who adopts this opinion, "that the legs and feet were symbols of that intermingled and confused empire which sprung up under the Grecian chiefs who finally succeeded him," (Alexander the Great). - "Com. on Daniel," p. 173. For the reasoning by which this opinion is supported, see Prof. Stuart, pp. 173-193. The common opinion has been, that the reference is to the Roman empire, and in support of this opinion the following conditions may be suggested:
(1) The obvious design of the image was to symbolize the succession of great monarchies, which would precede the setting up of the kingdom of the Redeemer, and which would have an important agency in preparing the world for that. The Roman empire was in itself too important, and performed too important an agency in preparing the world for that, to be omitted in such an enumeration.
(2) The kingdom here referred to was to be in existence at the time symbolized by the cutting of the stone out of the mountain, for, during the continuance of that kingdom, or under it, "the God of heaven was to set up a kingdom which should never be destroyed," Dan 2:44. But the kingdoms of the Seleucidae and the Lagidae - the "intermingled and confused empires that sprang up" after Alexander the Great - had ceased before that time, being superseded by the Roman.
(3) unless the Roman power be represented, the symmetry of the image is destroyed, for it would make what was, in fact, one kingdom represented by two different metals - brass and iron. We have seen above that the Babylonian empire was represented appropriately by gold; the Medo-Persian by silver; and the Macedonian by brass. We have seen also, that in fact the empire founded by Alexander, and continued through his successors in Syria and Egypt, was in fact one kingdom, so spoken of by the ancients, and being in fact a "Greek" dynasty. If the appellation of "brass" belonged to that kingdom as a Greek kingdom, there is an obvious incongruity, and a departure from the method of interpreting the other portions of the image, in applying the term "iron" to any portion of that kingdom.
(4) By the application of the term "iron," it is evidently implied that the kingdom thus referred to would be distinguished for "strength" - strength greater than its predecessors - as iron surpasses brass, and silver, and gold, in that quality. But this was not true of the confused reigns that immediately followed Alexander. They were unitedly weaker than the Babylonian and the Medo-Persian, and weaker than the empire of Alexander. out of which they arose. Compare Dan 8:21-22. It was true, however, of the Roman power, that it was so much superior to all its predecessors in power, that it might well be represented by iron in comparison with brass, silver, and gold.
(5) The fourth monarchy represented in Nebuchadnezzars dream is evidently the same which is represented by the fourth beast in Dan 7:7-8, Dan 7:23, Dan 7:25. But it will appear, from the exposition of that chapter, that the reference there is to the Roman empire. See the note at these passages. There can be no well-founded objection to this view on the ground that this kingdom was not properly a "succession" of the kingdom of Alexander, and did not occupy precisely the same territory. The same was true of each of the other kingdoms - the Medo-Persian and Macedonian. Yet while they were not, in the usual sense of the term, in the "successions," they did, in fact, follow one after the other; and with such accessions as were derived from conquest, and from the hereditary dominions of the conquerors, they did occupy the same territory. The design seems to have been to give a representation of a series of great monarchies, which would be, in an important sense, universal monarchies, and which should follow each other before the advent of the Saviour. The Roman, in addition to what it possessed in the West, actually occupied in the East substantially the same territory as the Babylonian, the Medo-Persian, and the Macedonian, and, like them, it had all the claims which any ancient sovereignty had to the title of a universal monarchy; indeed no kingdom has ever existed to which this title could with more justice be applied.
Shall be strong as iron - It is scarcely necessary to observe that this description is applicable to the Roman power. In nothing was it more remarkable than its "strength;" for that irresistible power before which all other nations were perfectly weak. This characteristic of the Roman power is thus noticed by Mr. Gibbon: "The arms of the Republic, sometimes vanquished in battle, always victorious in war, advanced with rapid steps to the Euphrates, the Danube, the Rhine, and the ocean; and the images of gold, or silver, or brass, that might serve to represent the nations and their kings, were successively broken by the "iron" monarchy of Rome." - "Dec. and Fall," p. 642, Lond. ed. 1830, as quoted by Prof. Bush.
Forasmuch as iron breaketh in pieces and subdueth all things - Iron is the metal which is used, and always has been used, for the purpose here suggested. In the form of hammers, sledges, and cannon-balls, and, in general, in reference to the accomplishment of any purpose, by beating or battering, this has been found to be the most valuable of the metals. It is heavy, is capable of being easily wrought into desired shapes; is abundant; is susceptible of being made hard so as not to be itself bruised, and has therefore, all the properties which could be desired for purposes like this.
And as iron that breaketh all these - That is, all these things; to wit, everything. Nothing is able to stand before it; there is nothing which it cannot reduce to powder. There is some repetition here, but it is for the sake of emphasis.
Shall it break in pieces and bruise - Nothing could better characterize the Roman power than this. Everything was crushed before it. The nations which they conquered ceased to be kingdoms, and were reduced to provinces, and as kingdoms they were blotted out from the list of nations. This has been well described by Mr. Irving: "The Roman empire did beat down the constitution and establishment of all other kingdoms; abolishing their independence, and bringing them into the most entire subjection; humbling the pride, subjecting the will, using the property, and trampling upon the power and dignity of all other states. For by this was the Roman dominion distinguished from all the rest, that it was the work of almost as many centuries as those were of years; the fruit of a thousand battles in which million of men were slain. It made room for itself, as doth a battering-ram, by continual successive blows; and it ceased not to beat and bruise all nations, so long as they continued to offer any resistance." - "Discourse on Daniel's Visions," p. 180.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:40: the fourth: The Roman empire, which comprised nearly the whole world. Dan 2:33, Dan 7:19-26, Dan 8:24, Dan 9:26, Dan 11:36-45; Joh 11:48
forasmuch: Dan 7:7; Jer 15:12; Amo 1:3
Geneva 1599
2:40 And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all [things]: and as iron that breaketh all these, shall it break in (u) pieces and bruise.
(u) That is, the Roman empire will subdue all these others, which after Alexander were divided into the Macedonians, Grecians, Syrians, and Egyptians.
John Gill
2:40 And the fourth kingdom shall be strong as iron,.... This is not the kingdom of the Lagidae and Seleucidae, the successors of Alexander, as some have thought; for these are designed by the thighs in the third kingdom; and, besides, the kingdom of Christ was to arise in the time of this fourth kingdom, which it did not in that; nor the kingdom of Gog, or the empire of the Turks, as Saadiah, Aben Ezra, and Jarchi; but the Roman empire, which is compared to iron for its strength, firmness, and duration in itself; and for its power over other nations; and also for its cruelty to the Jews above all others, in utterly destroying their city, temple, and nation:
forasmuch as iron breaketh in pieces and subdueth all things; so this kingdom has subdued and conquered all others; not the Jews only, but the Persians, Egyptians, Syrians, Africans, French, Germans, yea, all the world:
and as iron that breaketh, or "even as iron breaketh all these",
shall it break in pieces, and bruise; all nations and kingdoms; hence Rome has been called the mistress of the world, and its empire in Scripture is called the whole world, Lk 2:1.
John Wesley
2:40 Fourth kingdom - This is the kingdom of the Romans, and was to last not only to Christ's first coming, but under antichrist, to his second coming. This did break in pieces all other kingdoms, being too strong for them, and brought all into subjection to it, 'till the stone fell upon it.
Robert Jamieson, A. R. Fausset and David Brown
2:40 iron--This vision sets forth the character of the Roman power, rather than its territorial extent [TREGELLES].
breaketh in pieces--So, in righteous retribution, itself will at last be broken in pieces (Dan 2:44) by the kingdom of God (Rev_ 13:10).
2:402:40: Եւ թագաւորութիւնն չորրորդ՝ հզօր իբրեւ զերկաթ. զոր օրինակ երկաթ մանրէ եւ մալէ զամենայն, նոյնպէս մանրեսցէ՛ եւ մալեսցէ զամենայն[12068]։ [12068] Ոմանք. Այնպէս մանրեսցէ եւ։
40 Իսկ չորրորդ թագաւորութիւնը, որ երկաթի պէս ամուր պիտի լինի, պիտի փշրի եւ տրորի ամէն ինչ, ինչպէս երկաթն է փշրում եւ տրորում ամէն բան:
40 Եւ չորրորդ թագաւորութիւնը երկաթի պէս ամուր պիտի ըլլայ ու ինչպէս երկաթը ամէն բան կը փշրէ ու կը մանրէ, անիկա ալ՝ այս ամէն բաները կոտրող երկաթին պէս փշրելով պիտի կոտրէ։
Եւ թագաւորութիւնն չորրորդ, հզօր իբրեւ զերկաթ, զոր օրինակ երկաթ մանրէ եւ մալէ զամենայն, նոյնպէս մանրեսցէ եւ մալեսցէ զամենայն:

2:40: Եւ թագաւորութիւնն չորրորդ՝ հզօր իբրեւ զերկաթ. զոր օրինակ երկաթ մանրէ եւ մալէ զամենայն, նոյնպէս մանրեսցէ՛ եւ մալեսցէ զամենայն[12068]։
[12068] Ոմանք. Այնպէս մանրեսցէ եւ։
40 Իսկ չորրորդ թագաւորութիւնը, որ երկաթի պէս ամուր պիտի լինի, պիտի փշրի եւ տրորի ամէն ինչ, ինչպէս երկաթն է փշրում եւ տրորում ամէն բան:
40 Եւ չորրորդ թագաւորութիւնը երկաթի պէս ամուր պիտի ըլլայ ու ինչպէս երկաթը ամէն բան կը փշրէ ու կը մանրէ, անիկա ալ՝ այս ամէն բաները կոտրող երկաթին պէս փշրելով պիտի կոտրէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:402:40 А четвертое царство будет крепко, как железо; ибо как железо разбивает и раздробляет все, так и оно, подобно всесокрушающему железу, будет раздроблять и сокрушать.
2:41 καὶ και and; even ὡς ως.1 as; how ἑώρακας οραω view; see τοὺς ο the πόδας πους foot; pace αὐτῆς αυτος he; him μέρος μερος part; in particular μέν μεν first of all τι τις anyone; someone ὀστράκου οστρακον of clay; ceramic μέρος μερος part; in particular δέ δε though; while τι τις anyone; someone σιδήρου σιδηρος iron βασιλεία βασιλεια realm; kingdom ἄλλη αλλος another; else διμερὴς διμερης be ἐν εν in αὐτῇ αυτος he; him καθάπερ καθαπερ exactly as εἶδες οραω view; see τὸν ο the σίδηρον σιδηρος iron ἀναμεμειγμένον αναμιγνυμι at once; together τῷ ο the πηλίνῳ πηλινος earthenware
2:41 וְ wᵊ וְ and דִֽי־ ḏˈî- דִּי [relative] חֲזַ֜יְתָה ḥᵃzˈayᵊṯā חזה see רַגְלַיָּ֣א raḡlayyˈā רְגַל foot וְ wᵊ וְ and אֶצְבְּעָתָ֗א ʔeṣbᵊʕāṯˈā אֶצְבַּע finger מִנְּהֵ֞יןמנהון *minnᵊhˈên מִן from חֲסַ֤ף ḥᵃsˈaf חֲסַף clay דִּֽי־ dˈî- דִּי [relative] פֶחָר֙ feḥˌār פֶּחָר potter וּו *û וְ and מִנְּהֵ֣יןמנהון *minnᵊhˈên מִן from פַּרְזֶ֔ל parzˈel פַּרְזֶל iron מַלְכ֤וּ malᵊḵˈû מַלְכוּ kingdom פְלִיגָה֙ fᵊlîḡˌā פלג divide תֶּהֱוֵ֔ה tehᵉwˈē הוה be וּ û וְ and מִן־ min- מִן from נִצְבְּתָ֥א niṣbᵊṯˌā נִצְבָּה planting דִ֥י ḏˌî דִּי [relative] פַרְזְלָ֖א farzᵊlˌā פַּרְזֶל iron לֶֽהֱוֵא־ lˈehᵉwē- הוה be בַ֑הּ vˈah בְּ in כָּ kā כְּ like ל־ l- לְ to קֳבֵל֙ qᵒvˌēl קֳבֵל opposite דִּ֣י dˈî דִּי [relative] חֲזַ֔יְתָה ḥᵃzˈayᵊṯā חזה see פַּ֨רְזְלָ֔א pˌarzᵊlˈā פַּרְזֶל iron מְעָרַ֖ב mᵊʕārˌav ערב mix בַּ ba בְּ in חֲסַ֥ף ḥᵃsˌaf חֲסַף clay טִינָֽא׃ ṭînˈā טִין clay
2:41. porro quia vidisti pedum et digitorum partem testae figuli et partem ferream regnum divisum erit quod tamen de plantario ferri orietur secundum quod vidisti ferrum mixtum testae ex lutoAnd whereas thou sawest the feet, and the toes, part of potter's clay, and part of iron: the kingdom shall be divided, but yet it shall take its origin from the iron, according as thou sawest the iron mixed with the miry clay.
41. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, it shall be a divided kingdom; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.
2:41. Furthermore, because you saw the feet and the toes to be part of potter’s clay and part of iron, the kingdom will be divided, but still, from the slip of iron it will take its origin, since you saw the iron mingled with the earthenware from clay.
And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all [things]: and as iron that breaketh all these, shall it break in pieces and bruise:

2:40 А четвертое царство будет крепко, как железо; ибо как железо разбивает и раздробляет все, так и оно, подобно всесокрушающему железу, будет раздроблять и сокрушать.
2:41
καὶ και and; even
ὡς ως.1 as; how
ἑώρακας οραω view; see
τοὺς ο the
πόδας πους foot; pace
αὐτῆς αυτος he; him
μέρος μερος part; in particular
μέν μεν first of all
τι τις anyone; someone
ὀστράκου οστρακον of clay; ceramic
μέρος μερος part; in particular
δέ δε though; while
τι τις anyone; someone
σιδήρου σιδηρος iron
βασιλεία βασιλεια realm; kingdom
ἄλλη αλλος another; else
διμερὴς διμερης be
ἐν εν in
αὐτῇ αυτος he; him
καθάπερ καθαπερ exactly as
εἶδες οραω view; see
τὸν ο the
σίδηρον σιδηρος iron
ἀναμεμειγμένον αναμιγνυμι at once; together
τῷ ο the
πηλίνῳ πηλινος earthenware
2:41
וְ wᵊ וְ and
דִֽי־ ḏˈî- דִּי [relative]
חֲזַ֜יְתָה ḥᵃzˈayᵊṯā חזה see
רַגְלַיָּ֣א raḡlayyˈā רְגַל foot
וְ wᵊ וְ and
אֶצְבְּעָתָ֗א ʔeṣbᵊʕāṯˈā אֶצְבַּע finger
מִנְּהֵ֞יןמנהון
*minnᵊhˈên מִן from
חֲסַ֤ף ḥᵃsˈaf חֲסַף clay
דִּֽי־ dˈî- דִּי [relative]
פֶחָר֙ feḥˌār פֶּחָר potter
וּו
וְ and
מִנְּהֵ֣יןמנהון
*minnᵊhˈên מִן from
פַּרְזֶ֔ל parzˈel פַּרְזֶל iron
מַלְכ֤וּ malᵊḵˈû מַלְכוּ kingdom
פְלִיגָה֙ fᵊlîḡˌā פלג divide
תֶּהֱוֵ֔ה tehᵉwˈē הוה be
וּ û וְ and
מִן־ min- מִן from
נִצְבְּתָ֥א niṣbᵊṯˌā נִצְבָּה planting
דִ֥י ḏˌî דִּי [relative]
פַרְזְלָ֖א farzᵊlˌā פַּרְזֶל iron
לֶֽהֱוֵא־ lˈehᵉwē- הוה be
בַ֑הּ vˈah בְּ in
כָּ כְּ like
ל־ l- לְ to
קֳבֵל֙ qᵒvˌēl קֳבֵל opposite
דִּ֣י dˈî דִּי [relative]
חֲזַ֔יְתָה ḥᵃzˈayᵊṯā חזה see
פַּ֨רְזְלָ֔א pˌarzᵊlˈā פַּרְזֶל iron
מְעָרַ֖ב mᵊʕārˌav ערב mix
בַּ ba בְּ in
חֲסַ֥ף ḥᵃsˌaf חֲסַף clay
טִינָֽא׃ ṭînˈā טִין clay
2:41. porro quia vidisti pedum et digitorum partem testae figuli et partem ferream regnum divisum erit quod tamen de plantario ferri orietur secundum quod vidisti ferrum mixtum testae ex luto
And whereas thou sawest the feet, and the toes, part of potter's clay, and part of iron: the kingdom shall be divided, but yet it shall take its origin from the iron, according as thou sawest the iron mixed with the miry clay.
2:41. Furthermore, because you saw the feet and the toes to be part of potter’s clay and part of iron, the kingdom will be divided, but still, from the slip of iron it will take its origin, since you saw the iron mingled with the earthenware from clay.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:41: And whereas thou sawest the feet and toes, part of potters' clay and part of iron - Dan 2:33. The Chaldee is, "of them clay of the potter, and of them iron;" that is, part was composed of one material and part of the other. The sense is, not that the feet were composed entirely of one, and the toes of the other, but that they were intermingled. There was no homogeneousness of material; nothing in one that would coalesce with the other, or that could be permanently united to it, as two metals might be fused or welded together and form one solid compound. Iron and clay cannot be welded; and the idea here clearly is, that in the empire here referred to there would be two main elements which could never be made to blend.
The kingdom shall be divided - That is, divided as the iron and clay were in the image. It does not necessarily mean that there would be an open rupture - an actual separation into two parts; but that there would be "such a diversity in the internal constitution" that, while there would be the element of great power, there would be also an element of weakness; there would be something which could never be blended with the element of strength, so as to produce one harmonious and homogeneous whole.
But there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay - The principal idea in this part of the description is, that there would be great "power;" that whatever elements of weakness there might be, yet the "power" of the empire would be apparent. No one can fail to perceive how this applies to the Roman empire; a mighty power which, through all its long history, was distinguished for the vigour with which it carried forward its plans, and pressed on to universal dominion. As to the element of "weakness" symbolized too by the clay, it may not be possible to determine, with absolute certainty, what is referred to. Any internal source of weakness; anything in the constitution of the state, whether originally existing and constituting heterogeneous material, or whether springing up in the empire itself, or whether arising from the intermingling of foreign elements that never amalgamated themselves with the state, any one of these suppositions would meet all that is fairly implied in this language.
From Dan 2:43, "they shall mingle themselves with the seed of men," it would seem, however, that the reference is to some "foreign" admixture - like the intermingling of nations of other languages, laws, and customs, which were never truly amalgamated with the original materials, and which constantly tended to weaken and divide the kingdom. It is to be remarked, in the exposition of the passage, that in the pRev_ious three kingdoms there was comparative homogeneousness. In the fourth kingdom, there was to be something of a peculiar character in this respect by which it should be distinguished from the others. As a matter of fact, the other three kingdoms were comparatively homogeneous in their character. The predominant feature was "Oriental;" and though there were different nations and people intermingled in the Babylonian, the Medo-Persian, and the Macedonian kingdoms, yet there was the same general pRev_ailing character in each; there was not such an intermingling of foreign nations as to produce disturbing elements, or to mar the symmetry and strength of the whole. It was not thus with Rome. In that empire there was the intermingling of all nations and tongues, and though the essential element of the empire remained always - "the Roman" - yet there was an intermingling of other influences under the same general government, which could be appropriately compared with clay united with iron, and which ultimately contributed to its fall (see the notes at Dan 2:43).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:41: the feet: Dan 2:33-35, Dan 7:7, Dan 7:24; Rev 12:3, Rev 13:1, Rev 17:12
Geneva 1599
2:41 And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be (x) divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.
(x) They will have civil wars, and continual discords among themselves.
John Gill
2:41 And whereas thou sawest the feet and toes, part of potter's clay, and part of iron,.... That is, some of the toes of the feet were of iron, and others of them of clay: these toes, which are ten, as the toes of men are, design the ten kings or kingdoms, into which the western Roman empire was divided, by the coming in of the Goths, and Hunns, and Vandals, into it; and are the same with the ten horns of the beast, and the ten kings which gave their kingdoms to it, Rev_ 13:1; see Gill on Rev_ 17:12, Rev_ 17:13, Rev_ 17:17, Dan 7:24, some of which were strong like iron, and continued long; others were like clay, and of a less duration:
the kingdom shall be divided; which some understand of the division of it into the eastern and western empires; but rather it means the division of the latter into the ten kingdoms, set up in it by the barbarous nations. Abarbinel and Jacchiades interpret it of the Roman empire being divided into Mahometans and Christians, very wrongly:
but there shall be in it of the strength the iron, forasmuch as thou sawest the iron mixed with miry clay; notwithstanding this irruption and inundation of the northern nations into the empire; yet still retained, something of the strength and power of the old Romans, which were mingled among those barbarous nations, comparable to miry clay.
John Wesley
2:41 Divided - Partly strong, and partly weak; the Roman kingdom was divided, partly by their civil wars, partly when conquered provinces and kingdoms cast off the Roman yoke, and set up king's of their own, and so the empire was divided into ten kingdoms or toes.
Robert Jamieson, A. R. Fausset and David Brown
2:41 feet . . . toes . . . part . . . clay . . . iron--explained presently, "the kingdom shall be partly strong, partly broken" (rather, "brittle," as earthenware); and Dan 2:43, "they shall mingle . . . with the seed of men," that is, there will be power (in its deteriorated form, iron) mixed up with that which is wholly of man, and therefore brittle; power in the hands of the people having no internal stability, though something is left of the strength of the iron [TREGELLES]. NEWTON, who understands the Roman empire to be parted into the ten kingdoms already (whereas TREGELLES makes them future), explains the "clay" mixture as the blending of barbarous nations with Rome by intermarriages and alliances, in which there was no stable amalgamation, though the ten kingdoms retained much of Rome's strength. The "mingling with the seed of men" (Dan 2:44) seems to refer to Gen 6:2, where the marriages of the seed of godly Seth with the daughters of ungodly Cain are described in similar words. The reference, therefore, seems to be to the blending of the Christianized Roman empire with the pagan nations, a deterioration being the result. Efforts have been often made to reunite the parts into one great empire, as by Charlemagne and Napoleon, but in vain. Christ alone shall effect that.
2:412:41: Եւ զի տեսանէիր զոտսն եւ զմատունսն, կէս կողմն յերկաթոյ, եւ կէս կողմն ՚ի խեցւոյ. թագաւորութիւնն բաժանեալ լիցի. եւ յարմատոյ երկաթոյն եղիցի ՚ի նմա, զոր օրինակ տեսանէիր զերկաթն ընդ խեցին խառնեալ[12069]։ [12069] Ոմանք. Կէս կողմն ՚ի խեցւոյ, եւ կէս կողմն յերկա՛՛... եղիցի նմա. եւ զոր օրինակ տեսա՛՛... ընդ խեցւոյն խառ՛՛։
41 Եւ քանի որ ոտքերի մատների կէսը երկաթեայ եւ կէսը խեցուց էիր տեսնում դու, ապա այդ թագաւորութիւնը պիտի բաժանուի, բայց եւ նրա մէջ երկաթեայ ուժ պիտի լինի, ինչպէս որ երկաթը խեցու հետ խառնուած էիր տեսնում:
41 Որովհետեւ ոտքերուն ու մատներուն մէկ մասը կաւէ ու մէկ մասը երկաթէ տեսար, այն թագաւորութիւնը պիտի բաժնուի, բայց երկաթի պնդութենէ բաժին պիտի ունենայ, քանզի երկաթը տղմուտ կաւի հետ խառնուած տեսար։
Եւ զի տեսանէիր զոտսն եւ զմատունսն, կէս կողմն յերկաթոյ, եւ կէս կողմն ի խեցւոյ, թագաւորութիւնն բաժանեալ լիցի, եւ [26]յարմատոյ երկաթոյն եղիցի ի նմա, զոր օրինակ տեսանէիր զերկաթն ընդ խեցին խառնեալ:

2:41: Եւ զի տեսանէիր զոտսն եւ զմատունսն, կէս կողմն յերկաթոյ, եւ կէս կողմն ՚ի խեցւոյ. թագաւորութիւնն բաժանեալ լիցի. եւ յարմատոյ երկաթոյն եղիցի ՚ի նմա, զոր օրինակ տեսանէիր զերկաթն ընդ խեցին խառնեալ[12069]։
[12069] Ոմանք. Կէս կողմն ՚ի խեցւոյ, եւ կէս կողմն յերկա՛՛... եղիցի նմա. եւ զոր օրինակ տեսա՛՛... ընդ խեցւոյն խառ՛՛։
41 Եւ քանի որ ոտքերի մատների կէսը երկաթեայ եւ կէսը խեցուց էիր տեսնում դու, ապա այդ թագաւորութիւնը պիտի բաժանուի, բայց եւ նրա մէջ երկաթեայ ուժ պիտի լինի, ինչպէս որ երկաթը խեցու հետ խառնուած էիր տեսնում:
41 Որովհետեւ ոտքերուն ու մատներուն մէկ մասը կաւէ ու մէկ մասը երկաթէ տեսար, այն թագաւորութիւնը պիտի բաժնուի, բայց երկաթի պնդութենէ բաժին պիտի ունենայ, քանզի երկաթը տղմուտ կաւի հետ խառնուած տեսար։
zohrab-1805▾ eastern-1994▾ western am▾
2:412:41 А что ты видел ноги и пальцы на ногах частью из глины горшечной, а частью из железа, то будет царство разделенное, и в нем останется несколько крепости железа, так как ты видел железо, смешанное с горшечною глиною.
2:42 καὶ και and; even οἱ ο the δάκτυλοι δακτυλος finger τῶν ο the ποδῶν πους foot; pace μέρος μερος part; in particular μέν μεν first of all τι τις anyone; someone σιδηροῦν σιδηρεος of iron μέρος μερος part; in particular δέ δε though; while τι τις anyone; someone ὀστράκινον οστρακινος of clay; earthenware μέρος μερος part; in particular τι τις anyone; someone τῆς ο the βασιλείας βασιλεια realm; kingdom ἔσται ειμι be ἰσχυρὸν ισχυρος forceful; severe καὶ και and; even μέρος μερος part; in particular τι τις anyone; someone ἔσται ειμι be συντετριμμένον συντριβω fracture; smash
2:42 וְ wᵊ וְ and אֶצְבְּעָת֙ ʔeṣbᵊʕˌāṯ אֶצְבַּע finger רַגְלַיָּ֔א raḡlayyˈā רְגַל foot מִנְּהֵ֥יןמנהון *minnᵊhˌên מִן from פַּרְזֶ֖ל parzˌel פַּרְזֶל iron וּו *û וְ and מִנְּהֵ֣יןמנהון *minnᵊhˈên מִן from חֲסַ֑ף ḥᵃsˈaf חֲסַף clay מִן־ min- מִן from קְצָ֤ת qᵊṣˈāṯ קְצָת end מַלְכוּתָא֙ malᵊḵûṯˌā מַלְכוּ kingdom תֶּהֱוֵ֣ה tehᵉwˈē הוה be תַקִּיפָ֔ה ṯaqqîfˈā תַּקִּיף strong וּ û וְ and מִנַּ֖הּ minnˌah מִן from תֶּהֱוֵ֥ה tehᵉwˌē הוה be תְבִירָֽה׃ ṯᵊvîrˈā תבר break
2:42. et digitos pedum ex parte ferreos et ex parte fictiles ex parte regnum erit solidum et ex parte contritumAnd as the toes of the feet were part of iron, and part of clay: the kingdom shall be partly strong, and partly broken.
42. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken.
2:42. And as the toes of the feet were partly of iron and partly of clay, part of the kingdom will be strong and part will be crushed.
And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay:

2:41 А что ты видел ноги и пальцы на ногах частью из глины горшечной, а частью из железа, то будет царство разделенное, и в нем останется несколько крепости железа, так как ты видел железо, смешанное с горшечною глиною.
2:42
καὶ και and; even
οἱ ο the
δάκτυλοι δακτυλος finger
τῶν ο the
ποδῶν πους foot; pace
μέρος μερος part; in particular
μέν μεν first of all
τι τις anyone; someone
σιδηροῦν σιδηρεος of iron
μέρος μερος part; in particular
δέ δε though; while
τι τις anyone; someone
ὀστράκινον οστρακινος of clay; earthenware
μέρος μερος part; in particular
τι τις anyone; someone
τῆς ο the
βασιλείας βασιλεια realm; kingdom
ἔσται ειμι be
ἰσχυρὸν ισχυρος forceful; severe
καὶ και and; even
μέρος μερος part; in particular
τι τις anyone; someone
ἔσται ειμι be
συντετριμμένον συντριβω fracture; smash
2:42
וְ wᵊ וְ and
אֶצְבְּעָת֙ ʔeṣbᵊʕˌāṯ אֶצְבַּע finger
רַגְלַיָּ֔א raḡlayyˈā רְגַל foot
מִנְּהֵ֥יןמנהון
*minnᵊhˌên מִן from
פַּרְזֶ֖ל parzˌel פַּרְזֶל iron
וּו
וְ and
מִנְּהֵ֣יןמנהון
*minnᵊhˈên מִן from
חֲסַ֑ף ḥᵃsˈaf חֲסַף clay
מִן־ min- מִן from
קְצָ֤ת qᵊṣˈāṯ קְצָת end
מַלְכוּתָא֙ malᵊḵûṯˌā מַלְכוּ kingdom
תֶּהֱוֵ֣ה tehᵉwˈē הוה be
תַקִּיפָ֔ה ṯaqqîfˈā תַּקִּיף strong
וּ û וְ and
מִנַּ֖הּ minnˌah מִן from
תֶּהֱוֵ֥ה tehᵉwˌē הוה be
תְבִירָֽה׃ ṯᵊvîrˈā תבר break
2:42. et digitos pedum ex parte ferreos et ex parte fictiles ex parte regnum erit solidum et ex parte contritum
And as the toes of the feet were part of iron, and part of clay: the kingdom shall be partly strong, and partly broken.
2:42. And as the toes of the feet were partly of iron and partly of clay, part of the kingdom will be strong and part will be crushed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:42: And as the toes of the feet were part of iron and part of clay, so the kingdom shall be partly strong, and partly broken - Margin, "brittle." The margin is the more correct rendering of the Chaldee word (תבירה tebı̂ yrâ h). It means "frail, fragile" - easily broken, but not necessarily that it was actually broken. That did not occur until the stone cut out of the mountain impinged on it. It has been commonly supposed (comp. Newton "on the Prophecies"), that the ten toes on the feet refer to the ten kingdoms into which the Roman empire was ultimately broken up, corresponding with the ten horns seen in the vision of Daniel, in Dan 7:7. In regard to the fact that the Roman empire was ultimately broken up into ten such kingdoms, see the extended notes at Dan 7:24. The thing which struck the monarch in the vision, and Daniel in the interpretation, as remarkable, was that the feet and toes "were composed partly of iron and partly of clay."
In the upper portion of the image there had been uniformity in the different parts, and had been no intermingling of metals. Here a new feature was seen - not only that a new metal was employed, but that there was intermingled with that, in the same portion of the image, a different substance, and one that had no affinity with the iron, and that could never be made to blend with it. In the latter part of this verse, the original word for "partly" is not the same in each clause. In the former it is מן־קצת min-qetsâ th - properly "from the end," sc., of the kingdom. Compare Dan 12:13, "At the end of the days;" Dan 1:15, "At the end of ten days;" and Dan 2:5, Dan 2:18. The word "might" be employed to denote the "end" or "extremity" of anything, e. g., in respect to "time," and some have supposed that there is a reference here to the later periods of the Roman empire. See Poole's "Synopsis."
But the word is also used to denote "the sum," or "the whole number;" and then the phrase is equivalent to "a part - as" e. g., in the phrase האלהים בית כלי מקצת miqetsâ t kelē y bē yth hâ'elohı̂ ym - from the sum of the vessels of the house of God" Dan 1:2; that is, a portion of the whole number, or a part. Compare Neh 7:70, "from the sum of the heads of the fathers;" that is, a part of them. In the latter part of the clause it is מנת mı̂ nnâ h - "from it;" that is, a part of it; partly. The entire phrase means that one part of the whole would be strong, and one part would be fragile. The reference is not to the "time" when this would occur, but to the "fact" that it would be so. The idea in this verse does not vary materially from that in the former, except that in that, the prominent thought is, that there would be "strength" in the kingdom: in this, the idea is, that while there would be strength in the kingdom, there would be also the elements of weakness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:42: the toes: Dan 7:24; Rev 13:1
broken: or, brittle
John Gill
2:42 And as the toes of the feet were part of iron and part of clay,.... Or some of them of iron, and so were strong and powerful, as some of these kingdoms were; and some of clay, and so were weak and easily crushed, and did not stand long:
so the kingdom shall be partly strong, and partly broken; this is not unfitly interpreted by some of the two fold power which has prevailed in these ten kingdoms, through the policy of the pope of Rome, the secular and ecclesiastic power; the latter often encroaching upon and prevailing over the other, which has tended to the weakening of these states.
John Wesley
2:42 Broken - This was plain in the civil wars of the Romans, and the falling off of some countries, especially towards the end of it.
2:422:42: Եւ մատունք ոտիցն՝ կողմն մի յերկաթոյ, եւ կողմն մի ՚ի խեցւոյ. մի կողմն թագաւորութեանն հզօ՛ր կայցէ. եւ ՚ի նմանէ եղիցի ջախջախն[12070]. [12070] Ոմանք. Եւ կողմն մի խեցւոյ... հզօր կացցէ։ Օրինակ մի. Կայցէ. եւ մինն ՚ի նոցանէ եղիցի ջաղջախ։
42 Ոտքերի մատների մի մասը երկաթ էր եւ մի մասը՝ խեցի. ուրեմն թագաւորութեան մի մասը հզօր պիտի լինի, իսկ միւս մասը՝ դիւրաբեկ:
42 Ոտքերուն մատներուն մէկ մասը երկաթէ ու մէկ մասը կաւէ ըլլալը կը ցուցնէ թէ այն թագաւորութեանը մէկ մասը ամուր ու մէկ մասը դիւրաբեկ պիտի ըլլայ։
Եւ մատունք ոտիցն` կողմն մի յերկաթոյ, եւ կողմն մի ի խեցւոյ, մի կողմն թագաւորութեանն հզօր կայցէ, եւ ի նմանէ եղիցի ջախջախն:

2:42: Եւ մատունք ոտիցն՝ կողմն մի յերկաթոյ, եւ կողմն մի ՚ի խեցւոյ. մի կողմն թագաւորութեանն հզօ՛ր կայցէ. եւ ՚ի նմանէ եղիցի ջախջախն[12070].
[12070] Ոմանք. Եւ կողմն մի խեցւոյ... հզօր կացցէ։ Օրինակ մի. Կայցէ. եւ մինն ՚ի նոցանէ եղիցի ջաղջախ։
42 Ոտքերի մատների մի մասը երկաթ էր եւ մի մասը՝ խեցի. ուրեմն թագաւորութեան մի մասը հզօր պիտի լինի, իսկ միւս մասը՝ դիւրաբեկ:
42 Ոտքերուն մատներուն մէկ մասը երկաթէ ու մէկ մասը կաւէ ըլլալը կը ցուցնէ թէ այն թագաւորութեանը մէկ մասը ամուր ու մէկ մասը դիւրաբեկ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:422:42 И как персты ног были частью из железа, а частью из глины, так и царство будет частью крепкое, частью хрупкое.
2:43 καὶ και and; even ὡς ως.1 as; how εἶδες οραω view; see τὸν ο the σίδηρον σιδηρος iron ἀναμεμειγμένον αναμιγνυμι at once; together τῷ ο the πηλίνῳ πηλινος be εἰς εις into; for γένεσιν γενεσις nativity; manner of birth ἀνθρώπων ανθρωπος person; human οὐκ ου not ἔσονται ειμι be δὲ δε though; while ὁμονοοῦντες ομονοεω not; neither εὐνοοῦντες ευνοεω favorable ἀλλήλοις αλληλων one another ὥσπερ ωσπερ just as οὐδὲ ουδε not even; neither ὁ ο the σίδηρος σιδηρος iron δύναται δυναμαι able; can συγκραθῆναι συγκεραννυμι commingle; compose τῷ ο the ὀστράκῳ οστρακον earthenware
2:43 וְ† *wᵊ וְ and דִ֣ידי *ḏˈî דִּי [relative] חֲזַ֗יְתָ ḥᵃzˈayᵊṯā חזה see פַּרְזְלָא֙ parzᵊlˌā פַּרְזֶל iron מְעָרַב֙ mᵊʕārˌav ערב mix בַּ ba בְּ in חֲסַ֣ף ḥᵃsˈaf חֲסַף clay טִינָ֔א ṭînˈā טִין clay מִתְעָרְבִ֤ין miṯʕārᵊvˈîn ערב mix לֶהֱוֹן֙ lehᵉwˌōn הוה be בִּ bi בְּ in זְרַ֣ע zᵊrˈaʕ זְרַע seed אֲנָשָׁ֔א ʔᵃnāšˈā אֱנָשׁ mankind וְ wᵊ וְ and לָֽא־ lˈā- לָא not לֶהֱוֹ֥ן lehᵉwˌōn הוה be דָּבְקִ֖ין dovqˌîn דבק adhere דְּנָ֣ה dᵊnˈā דְּנָה this עִם־ ʕim- עִם with דְּנָ֑ה dᵊnˈā דְּנָה this הֵֽא־ hˈē- הֵא [idiomatic prefix] כְ ḵᵊ כְּ like דִ֣י ḏˈî דִּי [relative] פַרְזְלָ֔א farzᵊlˈā פַּרְזֶל iron לָ֥א lˌā לָא not מִתְעָרַ֖ב miṯʕārˌav ערב mix עִם־ ʕim- עִם with חַסְפָּֽא׃ ḥaspˈā חֲסַף clay
2:43. quia autem vidisti ferrum mixtum testae ex luto commiscebuntur quidem humano semine sed non adherebunt sibi sicuti ferrum misceri non potest testaeAnd whereas thou sawest the iron mixed with miry clay, they shall be mingled indeed together with the seed of man, but they shall not stick fast one to another, as iron cannot be mixed with clay.
43. And whereas thou sawest the iron mixed with miry clay, they shall mingle themselves with the seed of men; but they shall not cleave one to another, even as iron doth not mingle with clay.
2:43. Yet, because you saw the iron mingled with pottery from the earth, they will indeed be combined together with the offspring of man, but they will not adhere to one another, just as iron cannot be mixed with earthenware.
And [as] the toes of the feet [were] part of iron, and part of clay, [so] the kingdom shall be partly strong, and partly broken:

2:42 И как персты ног были частью из железа, а частью из глины, так и царство будет частью крепкое, частью хрупкое.
2:43
καὶ και and; even
ὡς ως.1 as; how
εἶδες οραω view; see
τὸν ο the
σίδηρον σιδηρος iron
ἀναμεμειγμένον αναμιγνυμι at once; together
τῷ ο the
πηλίνῳ πηλινος be
εἰς εις into; for
γένεσιν γενεσις nativity; manner of birth
ἀνθρώπων ανθρωπος person; human
οὐκ ου not
ἔσονται ειμι be
δὲ δε though; while
ὁμονοοῦντες ομονοεω not; neither
εὐνοοῦντες ευνοεω favorable
ἀλλήλοις αλληλων one another
ὥσπερ ωσπερ just as
οὐδὲ ουδε not even; neither
ο the
σίδηρος σιδηρος iron
δύναται δυναμαι able; can
συγκραθῆναι συγκεραννυμι commingle; compose
τῷ ο the
ὀστράκῳ οστρακον earthenware
2:43
וְ
*wᵊ וְ and
דִ֣ידי
*ḏˈî דִּי [relative]
חֲזַ֗יְתָ ḥᵃzˈayᵊṯā חזה see
פַּרְזְלָא֙ parzᵊlˌā פַּרְזֶל iron
מְעָרַב֙ mᵊʕārˌav ערב mix
בַּ ba בְּ in
חֲסַ֣ף ḥᵃsˈaf חֲסַף clay
טִינָ֔א ṭînˈā טִין clay
מִתְעָרְבִ֤ין miṯʕārᵊvˈîn ערב mix
לֶהֱוֹן֙ lehᵉwˌōn הוה be
בִּ bi בְּ in
זְרַ֣ע zᵊrˈaʕ זְרַע seed
אֲנָשָׁ֔א ʔᵃnāšˈā אֱנָשׁ mankind
וְ wᵊ וְ and
לָֽא־ lˈā- לָא not
לֶהֱוֹ֥ן lehᵉwˌōn הוה be
דָּבְקִ֖ין dovqˌîn דבק adhere
דְּנָ֣ה dᵊnˈā דְּנָה this
עִם־ ʕim- עִם with
דְּנָ֑ה dᵊnˈā דְּנָה this
הֵֽא־ hˈē- הֵא [idiomatic prefix]
כְ ḵᵊ כְּ like
דִ֣י ḏˈî דִּי [relative]
פַרְזְלָ֔א farzᵊlˈā פַּרְזֶל iron
לָ֥א lˌā לָא not
מִתְעָרַ֖ב miṯʕārˌav ערב mix
עִם־ ʕim- עִם with
חַסְפָּֽא׃ ḥaspˈā חֲסַף clay
2:43. quia autem vidisti ferrum mixtum testae ex luto commiscebuntur quidem humano semine sed non adherebunt sibi sicuti ferrum misceri non potest testae
And whereas thou sawest the iron mixed with miry clay, they shall be mingled indeed together with the seed of man, but they shall not stick fast one to another, as iron cannot be mixed with clay.
2:43. Yet, because you saw the iron mingled with pottery from the earth, they will indeed be combined together with the offspring of man, but they will not adhere to one another, just as iron cannot be mixed with earthenware.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:43: And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men - Various explanations have been given of this verse, and it certainly is not of easy interpretation. The phrase "seed of men," would properly denote something different from the original stock that was represented by iron; some foreign admixture that would be so unlike that, and that would so little amalgamate with it, as to be properly represented by clay as compared with iron. Prof. Stuart interprets this of matrimonial alliances, and supposes that the idea expressed is, that, "while the object of such alliances was union, or at least a design to bring about a peaceable state of things, that object was, in a peculiar manner, defeated." The word rendered "men" (אנשׁא 'ă nâ shâ') is employed in Hebrew and in Chaldee to denote men of an inferior class - the lower orders, the common herd - in contradistinction from the more elevated and noble classes, represented by the word אישׁ 'ı̂ ysh. See Isa 2:9; Isa 5:15; Pro 8:4.
The word here used also (from אנשׁ 'â nash) - to be sick, ill at ease, incurable), would properly denote feebleness or inferiority, and would be aptly represented by clay as contrasted with iron. The expression "seed of men," as here used, would therefore denote some intermingling of an inferior race with the original stock; some union or alliance under the one sovereignty, which would greatly weaken it as a whole, though the original strength still was great. The language would represent a race of mighty and powerful men, constituting the stamina - the bone and the sinew of the empire - mixed up with another race or other races, with whom, though they were associated in the government, they could never be blended; could never assimilate. This foreign admixture in the empire would be a constant source of weakness, and would constantly tend to division and faction, for such elements could never harmonize.
It is further to be remarked, that this would exist to a degree which would not be found in either of the three pRev_ious kingdoms. In fact, in these kingdoms there was no such intermingling with foreign nations as to destroy the homogeneousness of the empire. They were, in the main, Orientals; with the language, the manners, the customs, the habits of Orientals; and in respect to energy and power - the point here under consideration - there was no marked distinction between the subjected provinces and the original materials of the monarchy. By the act of subjection, they became substantially one people, and readily blended together. This remark will certainly apply to the two first of these monarchies - the Babylonian and the Medo-Persian; and though with less force to the Macedonian, yet it was not true of that, that it became so intermingled with foreign people as to constitute heterogeneous elements as it was of the Roman. In that monarchy, the element of "strength" was "infused" by Alexander and his Greeks; all the elements of weakness were in the original materials of the empire.
In the Roman, the element of strength - "the iron" - was in the original material of the empire; the weak, the heterogeneous element - "the clay" - was what was introduced from the foreign nations. This consideration may perhaps do something to show that the opinion of Grotius, Prof. Stuart, and others, that this fourth monarchy was what immediately succeeded Alexander is not well founded. The only question then is, whether, in the constitution of the Roman empire, at the time when it became the successor of the other three as a universal monarchy, there was such an intermingling of a foreign element, as to be properly represented by clay as contrasted with the original and stronger material "iron." I say, "at the time when it became the successor of the other three as a universal monarchy," because the only point of view in which Daniel contemplated it was that. He looked at this, as he did at the others, as already such a universal dominion, and not at what it was before, or at the steps by which it rose to power.
Now, on looking at the Roman empire at that period, and during the time when it occupied the position of the universal monarchy, and during which the "stone cut out of the mountain" grew and filled the world, there is no difficulty in finding such an intermingling with other nations - "the seed of men" - as to be properly described by "iron and clay" in the same image that could never be blended, The allusion is, probably, to that intermingling with other nations which so remarkably characterized the Roman empire, and which arose partly from its conquests, and partly from the inroads of other people in the latter days of the empire, and in reference to both of which there was no proper amalgamation, leaving the original vigour of the empire substantially in its strength, but introducing other elements which never amalgamated with it, and which were like clay intermingled with iron.
(1) from their conquests. Tacitus says, "Dominandi cupido cunctis affectibus flagrantior est" - the lust of ruling is more ardent than all other desires; and this was eminently true of the Romans. They aspired at the dominion of the world; and, in their strides at universal conquest, they brought nations under their subjection, and admitted them to the rights of citizenship, which had no affinity with the original material which composed the Roman power, and which never really amalgamated with it, anymore than clay does with iron.
(2) This was true, also, in respect to the hordes that poured into the empire from other countries, and particularly from the Scandinavian regions, in the latter periods of the empire, and with which the Romans were compelled to form alliances, while, at the same time, they could not amalgamate with them. "In the reign of the emperor Caracalla," says Mr. Gibbon, "an innumerable swarm of Suevi appeared on the banks of the Mein, and in the neighborhood of the Roman provinces, in quest of food, or plunder, or glory. The hasty army of volunteers gradually coalesced into a great and permanent nation, and as it was composed of so many different tribes, assumed the name of Allemanni, or "allmen," to denote their various lineage, and their common bravery." No reader of the Roman history can be ignorant of the invasions of the Goths, the Huns, and the Vandals, or of the effects of these invasions on the empire.
No one can be ignorant of the manner in which they became intermingled with the ancient Roman people, or of the attempts to form alliances with them, by intermarriages and otherwish, which were always like attempts to unite iron and clay. "Placidia, daughter of Theodosius the Great, was given in marriage to Adolphus, king of the Goths; the two daughters of Stilicho, the Vandal, were successively married to Honorius; and Genseric, another Vandal, gave Eudocia, a captive imperial princess, to his son to wife." The effects of the intermingling of foreign people on the character and destiny of the empire cannot be stated perhaps in a more graphic manner than is done by Mr. Gibbon, in the summary Rev_iew of the Roman History, with which he concludes his seventh chapter, and at the same time there could scarcely be a more clear or cxpressive commentary on this prophecy of Daniel. "During the four first ages," says he, "the Romans, in the laborious school of poverty, had acquired the virtues of war and government: by the vigorous exertion of those virtues, and by the assistance of fortune, they had obtained, in the course of the three succeeding centuries, an absolute empire over many countries of Europe, Asia, and Africa. The last three hundred years had been consumed in apparent prosperity and internal decline. The nation of soldiers, magistrates, and legislators, who composed the thirty-five tribes of the Roman people, was dissolved into the common mass of mankind, and confounded with the million of servile provincials who had received the name without adopting the spirit of Romans. A mercenary army, levied among the subjects and barbarians of the frontier, was the only order of men who preserved and abused their independence.
By their tumultuary election, a Syrian, a Goth, or an Arab was exalted to the throne of Rome, and invested with despotic power over the conquests and over the country of the Scipios. The limits of the Roman empire still extended from the Western Ocean to the Tigris, and from Mount Atlas to the Rhine and the Danube. To the undiscerning eye of the common, Philip appeared a monarch no less powerful than Hadrian or Augustus had formerly been. The form was still the same, but the animating health and rigor were fled. The industry of the people was discouraged and exhausted by a long series of oppression. The discipline of the legions, which alone, after the extinction of every other virtue, had propped the greatness of the state, was corrupted by the ambition, or relaxed by the weakness of the emperors. The strength of the frontiers, which had always consisted in arms rather than in fortifications, was insensibly undermined, and the fairest provinces were left exposed to the rapaciousness or ambition of the barbarians, who soon discovered the decline of the Roman empire." - Vol. i. pp. 110, 111; Harper's Edit. (N. Y.) 1829.
Compare the notes at Rev 6:1-8. The agency of the Roman empire was so important in preparing the world for the advent of the Son of God, and in reference to the establishment of his kingdom, that there was an obvious proriety that it should be made a distinct subject of prophecy. We have seen that each of the other three kingdoms had an important influence in preparing the world for the introduction of Christianity, and was designed to accomplish an important part in the "History of Redemption." The agency of the Roman empire was more direct and important than any one or all of these, for
(a) that was the empire which had the supremacy when the Son of God appeared;
(b) that kingdom had performed a more direct and important work in preparing the world for his coming;
(c) it was under authority derived from that sovereignty that the Son of God was put to death; and
(d) it was by that, that the ancient dispensation was brought to an end; and
(e) it was under that, that the new religion was spread through the world. It may be of use, therefore, in an exposition of this prophecy, to refer, with some particularity, to the things that were accomplished by this "fourth kingdom" in furthering the work of redemption, or in introducing and establishing the kingdom that was to be "set up, and which was never to be destroyed." That agency related to the following points:
(1) The establishment of a universal dominion; the fact that the world was brought under one scepter greatly favorcd the propagation of the Christian religion. We have seen, under the pRev_ious dynasties - the Babylonian, Persian, and macedonian - that such an universal empire was important in earlier ages to "prepare" the world for the advent of the Messiah. This was still more important when he was about actually to appear, and his religion was to be spread over the world. It greatly favored the diffusion of the new system that there was one empire; that the means of communication from one part of the world to another had been so extended by the Romans; and that one who was entitled to the privileges of citizenship could claim protection in nearly every part of the world.
(2) The pRev_alence of universal peace. The world had become subject to the Roman power, and conquest was at an end. The world at last, after so long agitations and strifes, was at peace. The distant provinces quietly submitted to the Roman control; the civil dissensions which had reigned so long at the capital were hushed; Augustus, having triumphed over all his rivals, quietly occupied the imperial throne, and, as a symbol of the universal peace, the temple of Janus was closed. Rarely in their history had that temple been closed before; and yet there was an obvious propriety that when the "Prince of Peace" should come, the world should be at rest, and that the clangor of arms should cease. It was a beautiful emblem of the nature of his reign. A world that had been always in conflict before rested on its arms; the tumult of battle had died away; the banners of war were furled; the legions of Rome paused in their career of conquest, and the world tranquilly waited for the coming of the Son of God.
(3) The Roman power accomplished an important agency in the great transaction which the Son of God came to perform in his making an atonement for the sins of the world. It was so arranged, in the Divine counsels, that he should be put to death, not by the hands of his own kindred and countrymen, but by the hands of foreigners, and under their authority. The necessity and the certainty of this was early predicted by the Saviour Mat 20:19; Mar 10:33; Luk 18:32, and it is clear that there were important reasons why it should be thus done; and doubtless one design of bringing Judea and the rest of the world under the Roman yoke was, that it might be accomplished in this way. Among the "reasons" for this may be suggested such as the following:
(a) The pagan world, as well as the Jewish community, thus had a part in the great transaction. He died for the whole world - Jews and Gentiles - and it was important that, that fact should be referred to in the manner of his death, and that the two great divisions of the human family should be united in the great transaction. It thus became not a "Jewish" affair only; not an event in which Judea alone was interested, but an affair of the world; a transaction in which the representatives of the world took their part.
(b) It was thus made a matter of publicity. The account of the death of the Saviour would thus, of course, be transmitted to the capital, and would demand the attention of those who were in power. When the gospel was preached at Rome, it would be proper to allege that it was a thing in which Rome itself had had an important agency, from the fact that under the Roman authority the Messiah had been put to death.
(c) The agency of the Romans, therefore, established the certainty of the death of Jesus, and consequently the certainty of his having risen from the dead. In order to demonstrate the latter, it was indispensable that the former should be made certain, and that all questions in regard to the reality of Iris death should be placed beyond a doubt. This was done by the agency of Pilate, a Roman governor. His death was certified to him, and he was satisfied of it. It became a matter of record; a point about which there could be no dispute. Accordingly, in all the questions that came up in reference to the religion of Christ, it was never made a matter of doubt that he had been really put to death under Pilate, the Roman governor, whatever question may have arisen about the fact of his resurrection.
(d) Equally important was the agency of the Romans in establishing establishing the "innocence" of the Saviour. After patient and repeated trials before himself, Pilate was constrained to say that he was innocent of the charges alleged against him, and that no fault could be found in him. In proclaiming the gospel, it was of immense importance to be able to affirm this throughout the world. It could never be alleged against the gospel that its Author had violated the laws; that he deserved to be put to death as a malefactor, for the records of the Roman governor himself showed the contrary. The agency of the Romans, therefore, in the great work of the atonement, though undesigned on their part, was of inestimable importance in the establishment of the Christian religion; and it may be presumed that it was for this, in part at least, that the world was placed under their control, and that it was so ordered that the Messiah suffered under authority derived from them.
(4) There was another important agency of the Romans in reference to the religion that was to fill the earth. It was in destroying the city of Jerusalem, and bringing to a final end the whole system of Hebrew rites and ceremonies. The ancient sacrifices lost their efficacy really when the atonement was made on the cross. Then there was no need of the temple, and the altar, and the ancient priesthood. It was necessary that the ancient rites should cease, and that, having now lost their efficacy, there should be no possibility of perpetuating them. Accordingly, within the space of about thirty years after the death of the Saviour, when there had been time to perceive the bearing of the atonement on their temple rites; when it was plain that they were no longer efficacious, significant, or necessary, the Romans were suffered to destroy the city, the altar, and the temple, and to bring the whole system to a perpetual end. The place where the ancient worship had been celebrated was tiaade a heap of ruins; the altar was overturned, never to be built again; and the pomp and splendor of the ancient ritual passed away foRev_er. It was the design of God that that system should come to a perpetual end; and hence, by his providence, it was so arranged, that ruin should spread over the city where the Lord was crucified, and that the Jewish people should never build an altar or a temple there again. To this day it has never been in their power to kindle the fire of sacrifice there, or to cause the smoke of incense to ascend in a temple consecrated to the worship of the God of their fathers. The agency of this fourth kingdom, therefore, was exceedingly important in the introduction and establishment of that kingdom which was to be perpetual, and which was to fill the earth, and hence, the reference to it here, and the more extended reference in Dan. 7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:43: one to another: Chal, this with this
even: The Roman empire became weakened by a mixture of barbarous nations, by the incursions of whom it was torn asunder about the fourth century after Christ, and at length divided into ten kingdoms, answering to the ten toes of the image.
Geneva 1599
2:43 And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with (y) the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay.
(y) They will be marriages and affinities think to make themselves strong: yet they will never by united in heart.
John Gill
2:43 And whereas thou sawest iron mixed with miry clay,.... That is, iron among the clay; otherwise iron and clay will not mix and cement together, as is affirmed in the latter part of the verse; but as some of these toes were of iron, and others of clay, or some part of them were iron, and some part of them of clay,
they shall mingle themselves with the seed of men; the Romans shall mix with people of other and many nations that shall come in among them, and unite in setting up kingdoms; or these kingdoms set up shall intermarry with each other, in order to strengthen their alliances, and support their interests: thus France, Spain, Portugal, and other nations; those of the royal families marry with each other, with such views:
but they shall not cleave one to another, even as iron is not mixed with clay; and yet these ties of marriage and of blood shall not cause them to cleave to and abide by one another; but ambition and worldly interests will engage them to take part with each other's enemies, or to go to war with one another, to the weakening and hurting each other; and thus the potsherds of the earth will dash one another to pieces; and those who are more powerful, like the iron, will trample the weaker like miry clay under their feet.
John Wesley
2:43 Mingle themselves - By marriage, but they shall never knit well together, because ambition is stronger than affinity.
2:432:43: զի տեսանէիր զերկաթն ընդ խեցին խառնեալ. եղիցին խառն ՚ի զաւակէ մարդկան, եւ ՚ի միմեանս ո՛չ յարիցեն. զոր օրինակ ո՛չ խառնի երկաթ ընդ խեցի[12071]։ [12071] Օրինակ մի. Եւ զի տեսա՛՛... եւ ՚ի միմեանս ոչ խառնեսցին. զոր օրինակ չխառնիցի։
43 Իսկ այն, որ դու երկաթը խեցուն խառնուած էիր տեսնում, ապա այդպէս էլ խառն են լինելու մարդկային սերունդները, բայց չեն միաձուլուելու իրար, ինչպէս երկաթը չի զօդւում խեցուն:
43 Տղմուտ կաւին հետ երկաթը խառնուած տեսնելդ կը ցուցնէ թէ անոնք մարդոց սերունդին հետ պիտի խառնուին, բայց անոնք իրարու պիտի չփակչին, ինչպէս երկաթը կաւին հետ չի փակչիր»։
զի տեսանէիր զերկաթն ընդ խեցին խառնեալ, եղիցին խառն ի զաւակէ մարդկան, եւ ի միմեանս ոչ յարիցեն, զոր օրինակ ոչ խառնի երկաթ ընդ խեցի:

2:43: զի տեսանէիր զերկաթն ընդ խեցին խառնեալ. եղիցին խառն ՚ի զաւակէ մարդկան, եւ ՚ի միմեանս ո՛չ յարիցեն. զոր օրինակ ո՛չ խառնի երկաթ ընդ խեցի[12071]։
[12071] Օրինակ մի. Եւ զի տեսա՛՛... եւ ՚ի միմեանս ոչ խառնեսցին. զոր օրինակ չխառնիցի։
43 Իսկ այն, որ դու երկաթը խեցուն խառնուած էիր տեսնում, ապա այդպէս էլ խառն են լինելու մարդկային սերունդները, բայց չեն միաձուլուելու իրար, ինչպէս երկաթը չի զօդւում խեցուն:
43 Տղմուտ կաւին հետ երկաթը խառնուած տեսնելդ կը ցուցնէ թէ անոնք մարդոց սերունդին հետ պիտի խառնուին, բայց անոնք իրարու պիտի չփակչին, ինչպէս երկաթը կաւին հետ չի փակչիր»։
zohrab-1805▾ eastern-1994▾ western am▾
2:432:43 А что ты видел железо, смешанное с глиною горшечною, это значит, что они смешаются через семя человеческое, но не сольются одно с другим, как железо не смешивается с глиною.
2:44 καὶ και and; even ἐν εν in τοῖς ο the χρόνοις χρονος time; while τῶν ο the βασιλέων βασιλευς monarch; king τούτων ουτος this; he στήσει ιστημι stand; establish ὁ ο the θεὸς θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven βασιλείαν βασιλεια realm; kingdom ἄλλην αλλος another; else ἥτις οστις who; that ἔσται ειμι be εἰς εις into; for τοὺς ο the αἰῶνας αιων age; -ever καὶ και and; even οὐ ου not φθαρήσεται φθειρω corrupt καὶ και and; even αὕτη ουτος this; he ἡ ο the βασιλεία βασιλεια realm; kingdom ἄλλο αλλος another; else ἔθνος εθνος nation; caste οὐ ου not μὴ μη not ἐάσῃ εαω allow; let πατάξει πατασσω pat; impact δὲ δε though; while καὶ και and; even ἀφανίσει αφανιζω obscure; hide τὰς ο the βασιλείας βασιλεια realm; kingdom ταύτας ουτος this; he καὶ και and; even αὐτὴ αυτος he; him στήσεται ιστημι stand; establish εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
2:44 וּֽ ˈû וְ and בְ vᵊ בְּ in יֹומֵיהֹ֞ון yômêhˈôn יֹום day דִּ֧י dˈî דִּי [relative] מַלְכַיָּ֣א malᵊḵayyˈā מֶלֶךְ king אִנּ֗וּן ʔinnˈûn אִנּוּן they יְקִים֩ yᵊqîm קום stand אֱלָ֨הּ ʔᵉlˌāh אֱלָהּ god שְׁמַיָּ֤א šᵊmayyˈā שְׁמַיִן heaven מַלְכוּ֙ malᵊḵˌû מַלְכוּ kingdom דִּ֤י dˈî דִּי [relative] לְ lᵊ לְ to עָלְמִין֙ ʕolmîn עָלַם eternity לָ֣א lˈā לָא not תִתְחַבַּ֔ל ṯiṯḥabbˈal חבל be harmful וּ û וְ and מַ֨לְכוּתָ֔ה mˌalᵊḵûṯˈā מַלְכוּ kingdom לְ lᵊ לְ to עַ֥ם ʕˌam עַם people אָחֳרָ֖ן ʔoḥᵒrˌān אָחֳרָן another לָ֣א lˈā לָא not תִשְׁתְּבִ֑ק ṯištᵊvˈiq שׁבק leave תַּדִּ֤ק taddˈiq דקק crush וְ wᵊ וְ and תָסֵיף֙ ṯāsêf סוף end כָּל־ kol- כֹּל whole אִלֵּ֣ין ʔillˈên אִלֵּין these מַלְכְוָתָ֔א malᵊḵᵊwāṯˈā מַלְכוּ kingdom וְ wᵊ וְ and הִ֖יא hˌî הִיא she תְּק֥וּם tᵊqˌûm קום stand לְ lᵊ לְ to עָלְמַיָּֽא׃ ʕolmayyˈā עָלַם eternity
2:44. in diebus autem regnorum illorum suscitabit Deus caeli regnum quod in aeternum non dissipabitur et regnum eius populo alteri non tradetur comminuet et consumet universa regna haec et ipsum stabit in aeternumBut in the days of those kingdoms, the God of heaven will set up a kingdom that shall never by destroyed, and his kingdom shall not be delivered up to another people: and it shall break in pieces, and shall consume all these kingdoms: and itself shall stand for ever.
44. And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed, nor shall the sovereignty thereof be left to another people; but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.
2:44. But in the days of those kingdoms, the God of heaven will inspire a kingdom that will never be destroyed, and his kingdom will not be handed over to another people, and it will crush and will consume all these kingdoms, and this kingdom itself will stand in eternity.
And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay:

2:43 А что ты видел железо, смешанное с глиною горшечною, это значит, что они смешаются через семя человеческое, но не сольются одно с другим, как железо не смешивается с глиною.
2:44
καὶ και and; even
ἐν εν in
τοῖς ο the
χρόνοις χρονος time; while
τῶν ο the
βασιλέων βασιλευς monarch; king
τούτων ουτος this; he
στήσει ιστημι stand; establish
ο the
θεὸς θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
βασιλείαν βασιλεια realm; kingdom
ἄλλην αλλος another; else
ἥτις οστις who; that
ἔσται ειμι be
εἰς εις into; for
τοὺς ο the
αἰῶνας αιων age; -ever
καὶ και and; even
οὐ ου not
φθαρήσεται φθειρω corrupt
καὶ και and; even
αὕτη ουτος this; he
ο the
βασιλεία βασιλεια realm; kingdom
ἄλλο αλλος another; else
ἔθνος εθνος nation; caste
οὐ ου not
μὴ μη not
ἐάσῃ εαω allow; let
πατάξει πατασσω pat; impact
δὲ δε though; while
καὶ και and; even
ἀφανίσει αφανιζω obscure; hide
τὰς ο the
βασιλείας βασιλεια realm; kingdom
ταύτας ουτος this; he
καὶ και and; even
αὐτὴ αυτος he; him
στήσεται ιστημι stand; establish
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
2:44
וּֽ ˈû וְ and
בְ vᵊ בְּ in
יֹומֵיהֹ֞ון yômêhˈôn יֹום day
דִּ֧י dˈî דִּי [relative]
מַלְכַיָּ֣א malᵊḵayyˈā מֶלֶךְ king
אִנּ֗וּן ʔinnˈûn אִנּוּן they
יְקִים֩ yᵊqîm קום stand
אֱלָ֨הּ ʔᵉlˌāh אֱלָהּ god
שְׁמַיָּ֤א šᵊmayyˈā שְׁמַיִן heaven
מַלְכוּ֙ malᵊḵˌû מַלְכוּ kingdom
דִּ֤י dˈî דִּי [relative]
לְ lᵊ לְ to
עָלְמִין֙ ʕolmîn עָלַם eternity
לָ֣א lˈā לָא not
תִתְחַבַּ֔ל ṯiṯḥabbˈal חבל be harmful
וּ û וְ and
מַ֨לְכוּתָ֔ה mˌalᵊḵûṯˈā מַלְכוּ kingdom
לְ lᵊ לְ to
עַ֥ם ʕˌam עַם people
אָחֳרָ֖ן ʔoḥᵒrˌān אָחֳרָן another
לָ֣א lˈā לָא not
תִשְׁתְּבִ֑ק ṯištᵊvˈiq שׁבק leave
תַּדִּ֤ק taddˈiq דקק crush
וְ wᵊ וְ and
תָסֵיף֙ ṯāsêf סוף end
כָּל־ kol- כֹּל whole
אִלֵּ֣ין ʔillˈên אִלֵּין these
מַלְכְוָתָ֔א malᵊḵᵊwāṯˈā מַלְכוּ kingdom
וְ wᵊ וְ and
הִ֖יא hˌî הִיא she
תְּק֥וּם tᵊqˌûm קום stand
לְ lᵊ לְ to
עָלְמַיָּֽא׃ ʕolmayyˈā עָלַם eternity
2:44. in diebus autem regnorum illorum suscitabit Deus caeli regnum quod in aeternum non dissipabitur et regnum eius populo alteri non tradetur comminuet et consumet universa regna haec et ipsum stabit in aeternum
But in the days of those kingdoms, the God of heaven will set up a kingdom that shall never by destroyed, and his kingdom shall not be delivered up to another people: and it shall break in pieces, and shall consume all these kingdoms: and itself shall stand for ever.
2:44. But in the days of those kingdoms, the God of heaven will inspire a kingdom that will never be destroyed, and his kingdom will not be handed over to another people, and it will crush and will consume all these kingdoms, and this kingdom itself will stand in eternity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44. На время существования четвертой монархии (камень ударил в ноги истукана) падает появление нового царства, представленного под образом камня. Божественное по происхождению ("Бог небесный воздвигнет царство"), вечное ("во веки не разрушится"), само по себе неразрушимое, по отношению к земным царствам всесокрушающее (ст. 35), оно постепенно превратится в царство вселенское ("камень, разбивший истукан, сделался великою горою и наполнил всю землю" - ст. 35). Все эти признаки указывают на царство мессианское, основанное Богом небесным, явившееся во дни римского царства, сокрушившее своею высшею духовно-нравственною силою грубую силу языческого мира и наполнившее собою всю землю. Сообразно с представлением ветхозаветной церкви под образом горы (Ис 2:2-3; Мих 4:2) малое при своем появлении мессианское царство изображается в виде камня. Он отрывается от горы (ст. 34), - новозаветная церковь возникла из недр ветхозаветной. Впрочем, некоторые экзегеты на основании Ис 8:14; 28:16; Мф 21:42; Мк 12:10; Лк 20:17; Деян 4:11; 1: Пет 2:4; Рим 9:32: разумеют под камнем Мессию, а под горою - Деву Марию ("камень нерукосечный от несекомые горы Тебе, Дево, краеугольный отсечеся"). При таком понимании мессианское царство олицетворяется, подобно первой монархии, в личности своего Основателя.
Adam Clarke: Commentary on the Bible - 1831
2:44: A kingdom which shall never be destroyed - The extensive and extending empire of Christ.
Shall not be left to other people - All the preceding empires have swallowed up each other successively; but this shall remain to the end of the world.
Albert Barnes: Notes on the Bible - 1834
2:44: And in the days of these kings - Margin, "their." The reading in the text "these kings" - is the more correct. The Vulgate renders this, "in the days of these kingdoms." The natural and obvious sense of the passage is, that during the continuance of the kingdoms above-mentioned, or before they should finally pass away, that is, before the last one should become extinct, another kingdom would be established on the earth which would be perpetual. Before the succession of universal monarchies should have passed away, the new kingdom would be set up that would never be destroyed. Such language is not uncommon. "Thus, if we were to speak of anything taking place in the days of British kings, we should not of course understand it as running through all their reigns, but merely as occurring in some one of them." - Prof. Bush. So it is said in Rut 1:1 : "It came to pass in the days when the judges ruled, that there was a famine in the land;" that is, the famine occurred sometime under that general administration, or before it had passed away, evidently not meaning that there was a famine in the reign of each one. So it is said of Jephthah, that he was buried "in the cities of Gilead;" that is, some one of them. Josiah was buried in, "the sepulchres of his fathers;" that is, in some one of them.
Shall the God of heaven - The God, who rules in heaven; the true God. This is designed to show the Divine origin of this kingdom, and to distinguish it from all others. Though the others here referred to were under the Divine control, and were designed to act an important part in preparing the world for this, yet they are not represented as deriving their origin directly from heaven. They were founded in the usual manner of earthly monarchies, but this was to have a heavenly origin. In accordance with this, the kingdom which the Messiah came to establish is often called, in the New Testament, "the kingdom of heaven," "the kingdom of God," etc. Compare Mic 4:7; Luk 1:32-33.
Set up a kingdom - "Shall cause to arise or stand up" - יקים yeqı̂ ym. It shall not owe its origin to the usual causes by which empires are constituted on the earth by conquests; by human policy; by powerful alliances; by transmitted hereditary possession - but shall exist because God shall "appoint" and "constitute" it. There can be no reasonable doubt as to what kingdom is here intended, and nearly all expositors have supposed that it refers to the kingdom of the Messiah. Grotius, indeed, who made the fourth kingdom refer to the Seleucidse and Lagidse, was constrained by consistency to make this refer to the Roman power; but in this interpretation he stands almost, if not entirely, alone. Yet even he supposes it to refer not to "pagan" Rome only, but to Rome as the perpetual seat of power - the permanent kingdom - the seat of the church: "Imperium Romanum perpetuo mansurum, quod sedes erit ecclesice." And although he maintains that he refers to Rome primarily, yet he is constrained to acknowledge that what is here said is true in a higher sense of the kingdom of Christ: Sensus sublimior, Christum finem impositurum omnibus. imperiis terrestribus. But there can be no real doubt as to what kingdom is intended. Its distinctly declared Divine origin; the declaration that it shall never be destroyed; the assurance that it would absorb all other kingdoms, and that it would stand foRev_er; and the entire accordance of these declarations with the account of the kingdom of the Messiah in the New Testament, show beyond a doubt that the kingdom of the Redeemer is intended.
Which shall never be destroyed - The others would pass away. The Babylonian would be succeeded by the Medo-Persian, that by the Macedonian, that by the Roman, and that in its turn by the one which the God of heaven would set up. This would be perpetual. Nothing would have power to overthrow it. It would live in the Rev_olutions of all other kingdoms, and would survive them all. Compare the notes at Dan 7:14; and the summary of the doctrines taught here at the close of the notes at Dan 2:45.
And the kingdom shall not be left to other people - Margin, "thereof. Literally, "Its kingdom shall not be left to other people;" that is, the ruling power appropriate to this kingdom or dominion shall never pass away from its rightful possessor, and be transferred to other hands. In respect to other kingdoms, it often happens that their sovereigns are deposed, and that their power passes into the hands of usurpers. But this can never occur in this kingdom. The government will never change hands. The administration will be perpetual. No foreign power shall sway the scepter of this kingdom. There "may be" an allusion here to the fact that, in respect to each of the other kingdoms mentioned, the power over the same territory "did" pass into the hands of other people. Thus, on the same territory, the dominion passed from the hands of the Babylonian princes to the hands of Cyrus the Persian, and then to the hands of Alexander the Macedonian, and then to the hands of the Romans. But this would never occur in regard to the kingdom which the God of heaven would set up. In the region of empire appropriate to it, it would never change hands; and this promise of perpetuity made this kingdom wholly unlike all its predecessors.
But it shall break in pieces and consume all these kingdoms - As represented by the stone cut out of the mountains without hands, impinging on the image. See the notes at Dan 2:34-35.
Two inquiries at once meet us here, of somewhat difficult solution. The first is, How, if this is designed to apply to the kingdom of the Messiah, can the description be true? The language here would seem to imply some violent action; some positive crushing force; something like what occurs in conquests when nations are subdued. Would it not appear from this that the kingdom here represented was to make its way by conquests in the same manner as the other kingdoms, rather than by a silent and peaceful influence? Is this language, in fact, applicable to the method in which the kingdom of Christ is to supplant all others? In reply to these questions, it may be remarked,
(1) That the leading idea, as apparent in the prophecy, is not so much that of "violence" as that the kingdoms referred to would be "uttterly brought to an end;" that there would be, under this new kingdom, ultimately an entire cessation of the others; or that they would be removed or supplanted by this. This is represented Dan 2:35 by the fact that the materials composing the other kingdoms are represented before this as becoming like "the chaff of the summer threshing-floors;" and as "being carried away, so that no place was found for them." The stone cut out of the mountain, small at first, was mysteriously enlarged, so that it occupied the place which they did, and ultimately filled the earth. A process of gradual demolition, acting on them by constant attrition, removing portions of them, and occupying their place until they should disappear, and until there should be a complete substitution of the new kingdom in their place, would seem to correspond with all that is essential in the prophetic description, See the notes at Dan 2:34, on the expression, "which smote the image upon his feet." But
(2) This language is in accordance with what is commonly used in the predictions respecting the kingdom of the Messiah - language which is descriptive of the existence of "power" in subduing the nations, and bringing the opposing kingdoms of the world to an end. Thus in Psa 2:9, "Thou shalt break them with a rod of iron: thou shalt dash them in pieces like a potter's vessel." Isa 9:12, "for the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted." So Co1 15:24-25, "When he shall have put down all rule, and all authority and power. For he must reign until he hath put all enemies under his feet." These expressions denote that there will be an entire subjection of other kingdoms to that of the Messiah, called in the New Testament "the kingdom of God." They undoubtedly imply that there will be some kind of "force" employed - for this great work cannot be accomplished without the existence of "power;" but it may be remarked
(a) That it does not necessarily mean that there will be "physical" force, or power like that by which kingdoms have been usually overturned. The kingdom of the Redeemer is a kingdom of "principles," and those principles will subdue the nations, and bring them into subjection.
(b) It does not necessarily mean that the effect here described will be accomplished "at once." It may be by a gradual process, like a continual beating on the image, reducing it ultimately to powder.
The other question which arises here is, How can it be said that the new kingdom which was to be set up would "break in pieces and consume all these kingdoms?" How could the destruction of the image in the Roman period be in fact the destruction of the "three" pRev_ious kingdoms, represented by gold, and silver, and brass? Would they not in fact have passed away before the Roman power came into existence? And yet, is not the representation in Dan 2:35, that the iron, the clay, the brass, the silver, and the gold were broken in pieces together, and were all scattered like the chaff of the summer threshing-floor? Is it supposed that these kingdoms would be all in existence at the same time, and that the action of the symbolic "stone" was to be alike on all of them? To these questions, we may answer,
(1) That the meaning is, undoubtedly, that three of these kingdoms would have passed away at the time of the action of the "stone" referred to. They were to be a "succession" of kingdoms, occupying, to a great extent, the same territory, and not contemporary monarchies occupying distinct territories.
(2) The action of the "stone" was in fact, in a most important sense, to be on them all; that is, it was to be on what "constituted" these successive kingdoms of gold, silver, brass, and iron. Each was in its turn an universal monarchy. The same territory was substantially occupied by them all. The Medo-Persian scepter extended over the region under the Babylonian; the Macedonian over that; the Roman over that. There were indeed "accessions" in each successive monarchy, but still anything which affected the Roman empire affected what had "in fact" been the Babylonian, the Medo-Persian, and the Macedonian. A demolition of the image in the time of the Roman empire would be, therefore, in fact, a demolition of the whole.
(3) This interpretation is necessary from the nature of the symbolic representation. The eye of the monarch in the dream was directed to the image as "a splendid whole." It was necessary to the object in view that he should see it "all at a time," that he might have a distinct conception of it. This purpose made it impossible to exhibit the kingdoms "in succession," but they all stood up before him at once. No one can doubt that there "might" have been a different representation, and that the kingdoms might have been made to pass before him in their order, but the representation would have been less grand and imposing. But this design made it necessary that the image should be kept "entire" before the mind until its demolition. It would have been unseemly to have represented the head as removed, and then the shoulders and breast, and then the belly and thighs, until nothing remained but the feet and toes. It was necessary to keep up the representation of "the image of colossal majesty and strength," until a new power should arise which "would demolish it all." Nebuchadnezzar is not represented as seeing the parts of the image successively appear or disappear. He does not at first see the golden head rising above the earth, and then the other parts in succession; nor the golden head disappearing, and then the other parts, until nothing was left but the feet and the toes. Such a representation would have destroyed the decorum and beauty of the whole figure; and as it cannot be argued that because Nebuchadnezzar saw the whole image at the outset standing in its complete form, that therefore, all these kingdoms must have been simultaneously in existence, so it cannot be argued because he saw the whole image standing when the stone smote upon it, that therefore, all these kingdoms must have had an existence then.
(4) It may be added, that the destruction of the last was in fact the destruction of all the three predecessors. The whole power had become embodied in that, and the demolition affected the whole series.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:44: in the days: Chal, in their days, That is, in the days of one of these kingdoms (see Rut 1:1), i. e, the Roman; in which the "God of heaven set up" the spiritual kingdom of the Messiah, which shall yet "become a great mountain, and fill the whole earth."
the God: Dan 2:28, Dan 2:37
set up: Gen 49:10; Psa 2:6-12, Psa 72:1-20, Psa 89:3, Psa 89:4, Psa 19-36, Psa 110:1-4; Isa 9:6, Isa 9:7; Mat 3:2, Mat 3:3, Mat 28:18; Eph 1:20-22
which shall never: Dan 4:3, Dan 4:34, Dan 6:26, Dan 7:13, Dan 7:14; Psa 145:13; Eze 37:25; Mic 4:7; Luk 1:32, Luk 1:33; Joh 12:34; Rev 11:15
kingdom: Chal, kingdom thereof
break: Dan 8:25; Psa 2:9, Psa 21:8, Psa 21:9; Isa 60:12; Co1 15:24, Co1 15:25; Rev 2:27, Rev 19:15-20
Geneva 1599
2:44 And in the days of these kings shall the God of heaven set up a kingdom, which (z) shall never be destroyed: and the kingdom shall not be left to other people, [but] it shall break in pieces and consume all these kingdoms, and it shall stand for ever.
(z) His purpose is to show that all the kingdoms of the world are transitory, and that the kingdom of Christ alone will remain forever.
John Gill
2:44 And in the days of these kings, &c. Not of the Babylonian, Persian, and Grecian kings; nor, indeed, of the old Roman kings, or emperors; but in the days of these ten kings, or kingdoms, into which the Roman empire is divided, signified by the ten toes, of different power and strength. Indeed the kingdom of Christ began to be set up in the times of Augustus Caesar, under whom Christ was born; and of Tiberius, under whom he was crucified; and was continued and increased in the reigns of others, until it obtained very much in the times of Constantine; and, after it suffered a diminution under the Papacy, was revived at the Reformation; but will not be set up in its glory until Christ has overcome the ten kings, or kingdoms, and put it into their hearts to hate and burn the antichristian whore; and when she and all the antichristian states will be destroyed by the pouring out of the vials: and then in their days
shall the God of heaven set up a kingdom which shall never be destroyed; this is the kingdom of the Messiah, as is owned by both ancient and modern Jews: so it is said in an ancient book (p) of theirs,
"in the time of the King Messiah, Israel shall be one nation in the earth, and one people to the holy blessed God; as it is written, in the days of these kings shall the God of heaven set up a kingdom, &c.'';
and in another of their writings (q), esteemed very ancient, it is said,
"the Ishmaelites shall do fifteen things in the earth in the last days; the last of which mentioned is, they shall erect an edifice in the temple; at length two brothers shall rise up against them, and in their days shall spring up the branch of the Son of David; as it is said, in the days of these kings, &c.'';
and both Jarchi and Aben Ezra interpret this kingdom of the kingdom of the Messiah; and so Jacchiades, a much later writer, says the last kingdom is that of the Messiah: and another modern Jewish writer says (r), in the time of the King Messiah there shall be but one kingdom, and but one King; and this the King, the true Messiah; but the rest of the kingdoms and their kings shall not subsist in his time; as it is written, "in the days of these kings &c."; which kingdom is no other than his church on earth, where he reigns; has his throne; holds forth his sceptre; gives out his laws, and is obeyed: and, though this is already in the world, yet it is not so visible, stable, and glorious, as it will be at the close of the fourth monarchy, which is meant by its being set up, confirmed, and established; and this will be done by the God of heaven, the Maker and possessor of it, and who dwells in it, and rules there, and over all the earth; and therefore Christ's church, or kingdom, is often called the kingdom of heaven; and when it is thus established, it will ever remain visible; its glory will be no more eclipsed; and much less subverted and overthrown, by all the powers of earth and hell. Christ was set up as King from everlasting, and the elect of God were appointed and given him as a kingdom as early; and in and over these he reigns by his Spirit and grace in time, when they are effectually called, and brought into subjection to him; these are governed by laws of his making: he is owned by them as their Lord and King, and they yield a ready and cheerful obedience to his commands, and he protects and defends them from their enemies; and such a kingdom Christ has always had from the beginning of the world: but there was a particular time in which it was to be set up in a more visible and glorious manner: it was set up in the days of his flesh on earth, though it came not with observation, or was attended with outward pomp and grandeur, it being spiritual, and not of this world; upon his ascension to heaven it appeared greater; he was made or declared Lord and Christ, and his Gospel was spread everywhere: in the times of Constantine it was still more glorious, being further extended, and enjoying great peace, liberty, and prosperity: in the times of Popish darkness, a stop was put to the progress of it, and it was reduced into a narrow compass; at the Reformation there was a fresh breaking of it out again, and it got ground in the world: in the spiritual reign it will be restored, and much more increased, through the Gospel being preached, and churches set up everywhere; and Christ's kingdom will then be more extensive; it will be from sea to sea and from the river to the ends of the earth; it will be more peaceable and prosperous; there will be none to annoy and do hurt to the subjects of it; it will be no more subject to changes and revolutions, but will be in a firm and stable condition; it will be established upon the top of the mountains, and be more visible and glorious, which is here meant by its being "set up": especially this will be the case in the Millennium state, when Christ shall reign before his ancients gloriously and they shall reign with him; and this will never be destroyed, but shall issue in the ultimate glory; for now all enemies will be put under the feet of Christ and his church; the beast and false prophet will be no more; and Satan will be bound during this time, and after that cast into the lake of fire and brimstone, with all the wicked angels and men:
and the kingdom shall not be left to another people; as the Babylonian monarchy to the Medes and Persians; the Persian monarchy to the Greeks; and the Grecian monarchy to the Romans; but this shall not be left to a strange people, but shall be given to the saints of the most High; see Dan 7:27,
but it shall break in pieces and subdue all these kingdoms; the Babylonian, Persian, Grecian, and Roman; the three former in the latter, which has swallowed them up; besides, the rest of these monarchies, which are all signified by beasts in an after prophecy, are said still to live, though their dominion is taken away, Dan 7:12, the same nations are in being, though not as monarchies, and have not the same denomination, and are in other hands; now these, and whatsoever kingdoms shall exist, when this shall be set up, shall be either broke to pieces, and utterly destroyed, or become subject to it; see 1Cor 15:24,
and it shall stand for ever: throughout time in this world, and to all eternity in another; it will be an everlasting kingdom; which is interpreted by Irenaeus (s), an ancient Christian writer in the second century, of the resurrection of the just; his words are,
"the great God hath signified by Daniel things to come, and he hath confirmed them by the Son; and Christ is the stone which is cut out without hands, who shall destroy temporal kingdoms, and bring in an everlasting one, which is the resurrection of the just; for he saith, the God of heaven shall raise up a kingdom which shall never be destroyed;''
this is the first resurrection, which brings on the personal reign, in which the righteous shall reign with him a thousand years; see Rev_ 20:5.
(p) Zohar in Gen. fol. lxxxv. 4. (q) Pirke Eliezer, c. 30. fol. 31. 2. (r) R. Isaac, Chizzuk Emunah, par. 1. p. 45. (s) Adv. Haeres. l. 5. c. 26.
John Wesley
2:44 In the days of these kings - While the iron kingdom stood, for Christ was born in the reign of Augustus Caesar. And this kingdom is not bounded by any limits, as worldly empires are, but is truly universal. And it shall be for ever, never destroyed or given to others, as the rest were.
Robert Jamieson, A. R. Fausset and David Brown
2:44 in the days of these kings--in the days of these kingdoms, that is, of the last of the four. So Christianity was set up when Rome had become mistress of Judea and the world (Lk 2:1, &c.) [NEWTON]. Rather, "in the days of these kings," answers to "upon his feet" (Dan 2:34); that is, the ten toes (Dan 2:42), or ten kings, the final state of the Roman empire. For "these kings" cannot mean the four successional monarchies, as they do not coexist as the holders of power; if the fourth had been meant, the singular, not the plural, would be used. The falling of the stone on the image must mean, destroying judgment on the fourth Gentile power, not gradual evangelization of it by grace; and the destroying judgment cannot be dealt by Christians, for they are taught to submit to the powers that be, so that it must be dealt by Christ Himself at His coming again. We live under the divisions of the Roman empire which began fourteen hundred years ago, and which at the time of His coming shall be definitely ten. All that had failed in the hand of man shall then pass away, and that which is kept in His own hand shall be introduced. Thus the second chapter is the alphabet of the subsequent prophetic statements in Daniel [TREGELLES].
God of heaven . . . kingdom--hence the phrase, "the kingdom of heaven" (Mt 3:2).
not . . . left to other people--as the Chaldees had been forced to leave their kingdom to the Medo-Persians, and these to the Greeks, and these to the Romans (Mic 4:7; Lk 1:32-33).
break . . . all-- (Is 60:12; 1Cor 15:24).
2:442:44: Եւ յաւուրս թագաւորացն այնոցիկ յարուսցէ Աստուած երկնից թագաւորութիւն՝ որ յաւիտեանս ո՛չ եղծանիցի. եւ թագաւորութիւն նորա ազգի այլում ո՛չ մնասցէ. մանրեսցէ եւ հոսեսցէ՛ զամենայն թագաւորութիւնս, եւ ինքն կացցէ՛ յաւիտեանս[12072]։ [12072] Ոմանք. Որ յաւիտեան ոչ եղ՛՛։
44 Այդ թագաւորների ժամանակ երկնքի Աստուածը պիտի բարձրացնի մի թագաւորութիւն, որ յաւիտեանս չի կործանուելու, եւ այդ թագաւորութիւնը ուրիշ ազգի չի մնալու: Այն պիտի փոշիացնի ու վերացնի բոլոր թագաւորութիւնները եւ ինքը պիտի մնայ յաւիտեան:
44 «Այն թագաւորներուն օրերը երկնքի Աստուածը ուրիշ թագաւորութիւն մը պիտի հանէ, որ յաւիտեան պիտի չաւերուի։ Այս թագաւորութիւնը ուրիշ ժողովուրդի պիտի չթողուի։ Անիկա այս բոլոր թագաւորութիւնները պիտի փշրէ ու պիտի հատցնէ ու ինք յաւիտեան պիտի մնայ։
Եւ յաւուրս թագաւորացն այնոցիկ յարուսցէ Աստուած երկնից թագաւորութիւն որ յաւիտեանս ոչ եղծանիցի, եւ թագաւորութիւն նորա ազգի այլում ոչ մնասցէ. մանրեսցէ եւ հոսեսցէ զամենայն թագաւորութիւնս, եւ ինքն կացցէ յաւիտեանս:

2:44: Եւ յաւուրս թագաւորացն այնոցիկ յարուսցէ Աստուած երկնից թագաւորութիւն՝ որ յաւիտեանս ո՛չ եղծանիցի. եւ թագաւորութիւն նորա ազգի այլում ո՛չ մնասցէ. մանրեսցէ եւ հոսեսցէ՛ զամենայն թագաւորութիւնս, եւ ինքն կացցէ՛ յաւիտեանս[12072]։
[12072] Ոմանք. Որ յաւիտեան ոչ եղ՛՛։
44 Այդ թագաւորների ժամանակ երկնքի Աստուածը պիտի բարձրացնի մի թագաւորութիւն, որ յաւիտեանս չի կործանուելու, եւ այդ թագաւորութիւնը ուրիշ ազգի չի մնալու: Այն պիտի փոշիացնի ու վերացնի բոլոր թագաւորութիւնները եւ ինքը պիտի մնայ յաւիտեան:
44 «Այն թագաւորներուն օրերը երկնքի Աստուածը ուրիշ թագաւորութիւն մը պիտի հանէ, որ յաւիտեան պիտի չաւերուի։ Այս թագաւորութիւնը ուրիշ ժողովուրդի պիտի չթողուի։ Անիկա այս բոլոր թագաւորութիւնները պիտի փշրէ ու պիտի հատցնէ ու ինք յաւիտեան պիտի մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:442:44 И во дни тех царств Бог небесный воздвигнет царство, которое вовеки не разрушится, и царство это не будет передано другому народу; оно сокрушит и разрушит все царства, а само будет стоять вечно,
2:45 καθάπερ καθαπερ exactly as ἑώρακας οραω view; see ἐξ εκ from; out of ὄρους ορος mountain; mount τμηθῆναι τεμνω stone ἄνευ ανευ without χειρῶν χειρ hand καὶ και and; even συνηλόησε συναλοαω the ὄστρακον οστρακον the σίδηρον σιδηρος iron καὶ και and; even τὸν ο the χαλκὸν χαλκος copper; brass καὶ και and; even τὸν ο the ἄργυρον αργυρος silver καὶ και and; even τὸν ο the χρυσόν χρυσος gold ὁ ο the θεὸς θεος God ὁ ο the μέγας μεγας great; loud ἐσήμανε σημαινω signify τῷ ο the βασιλεῖ βασιλευς monarch; king τὰ ο the ἐσόμενα ειμι be ἐπ᾿ επι in; on ἐσχάτων εσχατος last; farthest part τῶν ο the ἡμερῶν ημερα day καὶ και and; even ἀκριβὲς ακριβης exact; accurate τὸ ο the ὅραμα οραμα vision καὶ και and; even πιστὴ πιστος faithful ἡ ο the τούτου ουτος this; he κρίσις κρισις decision; judgment
2:45 כָּ kā כְּ like ל־ l- לְ to קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite דִּֽי־ dˈî- דִּי [relative] חֲזַ֡יְתָ ḥᵃzˈayᵊṯā חזה see דִּ֣י dˈî דִּי [relative] מִ mi מִן from טּוּרָא֩ ṭṭûrˌā טוּר mountain אִתְגְּזֶ֨רֶת ʔiṯgᵊzˌereṯ גזר cut אֶ֜בֶן ʔˈeven אֶבֶן stone דִּי־ dî- דִּי [relative] לָ֣א lˈā לָא not בִ vi בְּ in ידַ֗יִן yḏˈayin יַד hand וְ֠ wᵊ וְ and הַדֶּקֶת haddeqˌeṯ דקק crush פַּרְזְלָ֨א parzᵊlˌā פַּרְזֶל iron נְחָשָׁ֤א nᵊḥāšˈā נְחָשׁ copper חַסְפָּא֙ ḥaspˌā חֲסַף clay כַּסְפָּ֣א kaspˈā כְּסַף silver וְ wᵊ וְ and דַהֲבָ֔א ḏahᵃvˈā דְּהַב gold אֱלָ֥הּ ʔᵉlˌāh אֱלָהּ god רַב֙ rˌav רַב great הֹודַ֣ע hôḏˈaʕ ידע know לְ lᵊ לְ to מַלְכָּ֔א malkˈā מֶלֶךְ king מָ֛ה mˈā מָה what דִּ֥י dˌî דִּי [relative] לֶהֱוֵ֖א lehᵉwˌē הוה be אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after דְנָ֑ה ḏᵊnˈā דְּנָה this וְ wᵊ וְ and יַצִּ֥יב yaṣṣˌîv יַצִּיב reliable חֶלְמָ֖א ḥelmˌā חֵלֶם dream וּ û וְ and מְהֵימַ֥ן mᵊhêmˌan אמן be steady פִּשְׁרֵֽהּ׃ פ pišrˈēh . f פְּשַׁר interpretation
2:45. secundum quod vidisti quod de monte abscisus est lapis sine manibus et comminuit testam et ferrum et aes et argentum et aurum Deus magnus ostendit regi quae futura sunt postea et verum est somnium et fidelis interpretatio eiusAccording as thou sawest, that the stone was cut out of the mountain without hands, and broke in pieces the clay and the iron, and the brass, and the silver, and the gold, the great God hath shewn the king what shall come to pass hereafter, and the dream is true, and the interpretation thereof is faithful.
45. Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.
2:45. In accordance with what you saw, because the stone was torn away from the mountain without hands, and it crushed the earthenware, and the iron, and the brass, and the silver, and the gold, the great God has shown the king what will happen after this. And the dream is true, and its interpretation is faithful.”
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, [but] it shall break in pieces and consume all these kingdoms, and it shall stand for ever:

2:44 И во дни тех царств Бог небесный воздвигнет царство, которое вовеки не разрушится, и царство это не будет передано другому народу; оно сокрушит и разрушит все царства, а само будет стоять вечно,
2:45
καθάπερ καθαπερ exactly as
ἑώρακας οραω view; see
ἐξ εκ from; out of
ὄρους ορος mountain; mount
τμηθῆναι τεμνω stone
ἄνευ ανευ without
χειρῶν χειρ hand
καὶ και and; even
συνηλόησε συναλοαω the
ὄστρακον οστρακον the
σίδηρον σιδηρος iron
καὶ και and; even
τὸν ο the
χαλκὸν χαλκος copper; brass
καὶ και and; even
τὸν ο the
ἄργυρον αργυρος silver
καὶ και and; even
τὸν ο the
χρυσόν χρυσος gold
ο the
θεὸς θεος God
ο the
μέγας μεγας great; loud
ἐσήμανε σημαινω signify
τῷ ο the
βασιλεῖ βασιλευς monarch; king
τὰ ο the
ἐσόμενα ειμι be
ἐπ᾿ επι in; on
ἐσχάτων εσχατος last; farthest part
τῶν ο the
ἡμερῶν ημερα day
καὶ και and; even
ἀκριβὲς ακριβης exact; accurate
τὸ ο the
ὅραμα οραμα vision
καὶ και and; even
πιστὴ πιστος faithful
ο the
τούτου ουτος this; he
κρίσις κρισις decision; judgment
2:45
כָּ כְּ like
ל־ l- לְ to
קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite
דִּֽי־ dˈî- דִּי [relative]
חֲזַ֡יְתָ ḥᵃzˈayᵊṯā חזה see
דִּ֣י dˈî דִּי [relative]
מִ mi מִן from
טּוּרָא֩ ṭṭûrˌā טוּר mountain
אִתְגְּזֶ֨רֶת ʔiṯgᵊzˌereṯ גזר cut
אֶ֜בֶן ʔˈeven אֶבֶן stone
דִּי־ dî- דִּי [relative]
לָ֣א lˈā לָא not
בִ vi בְּ in
ידַ֗יִן yḏˈayin יַד hand
וְ֠ wᵊ וְ and
הַדֶּקֶת haddeqˌeṯ דקק crush
פַּרְזְלָ֨א parzᵊlˌā פַּרְזֶל iron
נְחָשָׁ֤א nᵊḥāšˈā נְחָשׁ copper
חַסְפָּא֙ ḥaspˌā חֲסַף clay
כַּסְפָּ֣א kaspˈā כְּסַף silver
וְ wᵊ וְ and
דַהֲבָ֔א ḏahᵃvˈā דְּהַב gold
אֱלָ֥הּ ʔᵉlˌāh אֱלָהּ god
רַב֙ rˌav רַב great
הֹודַ֣ע hôḏˈaʕ ידע know
לְ lᵊ לְ to
מַלְכָּ֔א malkˈā מֶלֶךְ king
מָ֛ה mˈā מָה what
דִּ֥י dˌî דִּי [relative]
לֶהֱוֵ֖א lehᵉwˌē הוה be
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
דְנָ֑ה ḏᵊnˈā דְּנָה this
וְ wᵊ וְ and
יַצִּ֥יב yaṣṣˌîv יַצִּיב reliable
חֶלְמָ֖א ḥelmˌā חֵלֶם dream
וּ û וְ and
מְהֵימַ֥ן mᵊhêmˌan אמן be steady
פִּשְׁרֵֽהּ׃ פ pišrˈēh . f פְּשַׁר interpretation
2:45. secundum quod vidisti quod de monte abscisus est lapis sine manibus et comminuit testam et ferrum et aes et argentum et aurum Deus magnus ostendit regi quae futura sunt postea et verum est somnium et fidelis interpretatio eius
According as thou sawest, that the stone was cut out of the mountain without hands, and broke in pieces the clay and the iron, and the brass, and the silver, and the gold, the great God hath shewn the king what shall come to pass hereafter, and the dream is true, and the interpretation thereof is faithful.
2:45. In accordance with what you saw, because the stone was torn away from the mountain without hands, and it crushed the earthenware, and the iron, and the brass, and the silver, and the gold, the great God has shown the king what will happen after this. And the dream is true, and its interpretation is faithful.”
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Adam Clarke: Commentary on the Bible - 1831
2:45: The dream is certain - It contains a just representation of things as they shall be.
And the interpretation thereof sure - The parts of the dream being truly explained.
A Discourse on Nebuchadnezzar's Dream
Dan 2:41-45
I shall now consider this most important vision more at large, and connect it with a portion of the previous history of the Jewish people.
The kingdoms of Israel and Judah after a series of the most unparalleled ingratitude and rebellion, against displays of mercy and benevolence, only equaled by their rebellions, were at last, according to repeated threatenings, given over into the hands of their enemies. The inhabitants of the former country were subdued and carried away captives by the Assyrians; and those of the latter, by the Chaldeans.
The people of Israel never recovered their ancient territories; and were so disposed of by their conquerors, that they either became amalgamated with the heathen nations, so as to be utterly undistinguishable; or they were transported to some foreign and recluse place of settlement, that the land of their residence, though repeatedly sought for and guessed at, has for more than two thousand years been totally unknown.
Judah, after having been harassed by the Chaldeans, Egyptians, and others, was at last invaded by Nebuchadnezzar, king of Babylon; Jerusalem besieged and taken; and Jehoiachin the king, who had before become tributary to the Babylonians, with his mother, wives, officers of state, and chief military commanders, princes, and mighty men of valor, to the amount of ten thousand; and all the artificers, smiths, etc., to the number of one thousand, with all that were fit for war, he carried captives to Babylon; leaving only the poorest of the people behind, under the government of Mattaniah, son of the late king Josiah, and uncle to Jehoiachin; and, having changed his name to Zedekiah, gave him a nominal authority as king over the wretched remains of the people. Zedekiah, after having reigned nine years, rebelled against Nebuchadnezzar, who, coming against Jerusalem with all his forces, besieged it; and having reduced it to the last extremity by famine, and made a breach in the walls, took the city, pillaged and destroyed the temple by fire, slew the sons of Zedekiah before his face, then put out his eyes, and carried him bound in brazen fetters to Babylon, 2 Kings, chap. 24 and 25. Thus, the temple of God, the most glorious building ever laid on the face of the earth, was profaned, pillaged, and burnt, with the king's palace, and all the houses of the Jewish nobility, in the eleventh year of Zedekiah, - the nineteenth of Nebuchadnezzar, - the first of the forty-eight Olympiad, - the one hundred and sixtieth current year of the era of Nabonassar, - four hundred and twenty-four years, three months, and eight days from the time in which Solomon laid its foundation stone!
In the same month in which the city was taken, and the temple burnt, Nebuzar-adan, commander in chief of the Babylonish forces, carried off the spoils of the temple, with the Jewish treasures, and the principal part of the residue of the people; and brought them also to Babylon. And thus Judah was carried away out of her own land, four hundred and sixty-eight years after David began to reign over it; from the division under Rehoboam, three hundred and eighty-eight years; from the destruction of the kingdom of Israel, one hundred and thirty-four years; in the year of the world, three thousand four hundred and sixteen; and before the nativity of our Lord, five hundred and eighty-eight.
In the fourth year of Jehoiakim, king of Judah, A.M. 3397, b.c. 607, Nebuchadnezzar, having besieged Jerusalem, and made its king tributary, carried away a number of captives; and among them was the Prophet Daniel, then in his youth, who became, for his wisdom, and knowledge of future events, very eminent at Babylon; and, with some other Jewish captives, great favorites of Nebuchadnezzar the king; who made Daniel president of all the wise men of his city. It was in the second year of the reign of this king, that a circumstance occurred which, though at first it threatened the destruction of the prophet, finally issued in the increase of his reputation and celebrity.
As prophecy is one of the strongest proofs of the authenticity of what professes to be a Divine revelation, God endued this man with a large portion of his Spirit, so that he clearly predicted some of the most astonishing political occurrences and changes which have ever taken place on the earth; no less than the rise, distinguishing characteristics, and termination of the Four great monarchies or empires, which have been so celebrated in all the histories of the world. And as the Babylonian, under which he then lived, was one of these monarchies, and was shortly to be absorbed by the Medo-Persian, which was to succeed it, he made Nebuchadnezzar, the then reigning monarch, by means of a most singular dream, the particulars of which he had forgotten, the instrument that appeared to give birth to a prediction, in which the ruin of his own empire was foretold; as well as other mighty changes which should take place in the political state of the world, for at least the term of one thousand years next ensuing. Nor did the prophetic Spirit in this eminent man limit his predictions to these; but showed at the same time the origin and nature of that Fifth monarchy, which, under the great King of kings, should be administered and prevail to the end of time.
The dream itself, with its interpretation, and the exact and impressive manner in which the predictions relative to the four great monarchies have been fulfilled, and those which regard the fifth monarchy are in the course of being accomplished, are the subjects to which I wish to call the reader's most serious and deliberate attention.
This image, so circumstantially described from the thirty-eighth to the forty-fourth verse, was, as we learn from the prophet's general solution, intended to point out the rise and fall of four different empires and states; and the final prevalence and establishment of a fifth empire, that shall never have an end, and which shall commence in the last days, Dan 2:28; a phrase commonly used in the prophets to signify the times of the Messiah, and in the New Testament, his advent to judge the world.
Before we proceed to particular parts, we may remark in general, that the whole account strongly indicates: -
1. The especial providence of God in behalf of the Jews at that time. For, although suffering grievously because of their sins, being deprived of both their political and personal liberty, God shows them that he has not abandoned them; and the existence of a prophet among them is a proof of his fatherly care and unremitted attention to their eternal welfare.
2. The particular interference of God to manifest the superiority of his truth, to wean an idolatrous nation from their vanity and superstition, and lead them to that God who is the fountain of truth, the revealer of secrets, and the governor of all things. And,
3. The direct inspiration of God immediately teaching his servant things which could be known only to God himself, and thus showing the Babylonians that his prophets had spoken by an unerring Spirit; that the Jews were the depositaries of the true religion; that He was the only true God; and as he was omniscient, so he was omnipotent; and the things which his wisdom had predicted, his power could and would accomplish.
The sum of the account given in this chapter is the following: -
1. Nebuchadnezzar, king of Babylon, in the second year of his reign, about A.M. 3401, and b.c. 603, had a remarkable dream, which, although it made a deep impression on his mind, yet, on his awakening, he found it impossible to recollect; the general impression only remaining.
2. He summoned his wise men, astrologers, etc., told them that he had a dream or vision, which he had forgotten; and commanded them to tell him the dream, and give its interpretation.
3. They request the king to tell them the dream; and promise, then, to make known the meaning. This he could not do, having forgotten it; yet he insists on their compliance on pain of death.
4. To tell the king his dream they find impossible; and a decree for the destruction of the wise men of Babylon is issued, in which Daniel and his fellows are included.
5. Daniel, hearing of it, speaks to Arioch, captain of the king's guard or the royal executioner; desires to be brought before the king; and promises to tell the dream, etc.
6. He is introduced; and immediately tells the king what he had dreamed, and shows him its interpretation.
The Dream
A vast image, exceedingly luminous, of terrible form, and composed of different substances, appears in a night vision to the king, of which the following is the description: -
I. Its head was of fine gold.
II. Its breast and arms of silver.
III. Its belly and thighs of brass.
IV. Its legs of iron, and its feet and toes of iron and clay. While gazing on this image he sees: -
V. A stone cut out of a mountain without hands, which smites the image on its feet, and dashes it all to pieces; and the gold, and silver, brass, iron, and clay become as small and as light as chaff.
VI. A wind carries the whole away, so that no place is found for them.
VII. The stone becomes a great mountain, and fills the earth.
In order to explain this, certain Data must be laid down.
1. This image is considered a political representation of as many different governments, as it was composed of materials; and as all these materials are successively inferior to each other, so are the governments in a descending ratio.
2. The human figure has been used, both by historians and geographers, to represent the rise, progress, establishment, and decay of empires, as well as the relative situation and importance of the different parts of the government. Thus Florus, in the proaemium to his Roman history, represents the Romans under the form of a human being, in its different stages, from infancy to old age, viz.
Si quis ergo populum Romanum quasi hominem consideret, totamque ejus aetatem percenseat, ut Coeperit, utque Adoleverit, ut quasi ad quemdam Juventae florem pervenerit; ut postea velut Consenuerit, quatuor gradus progressusque ejus inveniet.
1. Prima aetas sub Regibus fuit, prope ducentos quinquaginta per annos, quibus circum ipsam matrem suam cum finitimis luctatus est. Haec erit ejus Infantia.
2. Sequens a Bruto, Collatinoque consulibus, in Appium Claudium, Quinctiumque Fulvium consules, ducentos quinquaginta annos habet, quibus Italiam subegit. Hoc fuit tempus viris armisque exercitatissi mum! ideo quis Adolescentiam dixerit.
3. Dehinc ad Caesarem Augustum, ducenti quinquaginta anni, quibus totum orbem pacavit. Hic jam ipsa Juventa Imperii, et quasi quaedam robusta Maturitas.
4. A Caesare Augusto in saeculum, nostrum, sunt non multo minus anni ducenti, quibus inertia Caesarum quasi Consenuit atque Decoxit. L. An. Flori Prooem.
1. Infancy; first stage - under Kings, from Romulus to Tarquinius Superbus; about two hundred and fifty years.
2. Youth; second stage - under Consuls, from Brutus and Collatinus to Appius Claudius and M. Fulvius; about two hundred and fifty years.
3. Manhood; third stage - the empire from the conquest of Italy to Caesar Augustus; about two hundred and fifty years.
4. Old Age; fourth stage - from Augustus, through the twelve Caesars, down to a.d. 200; about two hundred years.
Geographers have made similar representations, The Germanic empire, in the totality of its dependent states, has been represented by a map in the form of a man; different parts being pointed out by head, breast, arm, belly, thighs, legs, feet, etc., according to their geographical and political relation to the empire in general.
3. Different metals are used to express different degrees of political strength, excellence, durability, etc.
4. Clay, earth, dust, are emblems of weakness, instability, etc.
5. Mountains express, in Scripture, mighty empires, kingdoms, and states.
6. Stone signifies Jesus Christ, Gen 49:24; "From thence" (of the posterity of Jacob) "is the Shepherd, the Stone of Israel." That our blessed Lord, "the good shepherd," Joh 10:11-17, is here intended, will appear most plainly from the following passages; Isa 8:14 : "And he shall be for a sanctuary; but for a Stone Of stumbling and for a Rock of offense to both the houses of Israel." Isa 28:16 : "Thus saith the Lord God, Behold, I lay in Zion for a foundation a Stone, a tried Stone, a precious corner Stone, a sure foundation; he that believeth shall not make haste." Pe1 2:4, Pe1 2:6, Pe1 2:8. Collate these with Psa 118:22 : "The Stone which the builders refused is become the head Stone of the corner." Mat 21:42; Mar 12:10; Luk 20:17; Act 4:11; in which latter quotations the whole is positively applied to Christ; as also Pe1 2:4-8 : "To whom coming as unto a living Stone," etc.; who seems to have all the preceding passages in view. See also Isa 2:2 : "The mountain of the Lord's house shall be established in the top of the mountains," etc.
7. This stone is said to be cut out without hands, Dan 2:34. Without hands signifies that which is spiritual. So Co2 5:1, a house not made with hands means a spiritual building.
Explanation
The Chaldean empire, called the Assyrian in its commencement, the Chaldean from the country, the Babylonish from its chief city.
I. Head of Gold. This was the first monarchy, begun by Nimrod, A.M. 1771, b.c. 2233, and ending with the death of Belshazzar, A.M. 3466, b.c. 538, after having lasted nearly seventeen hundred years. In the time of Nebuchadnezzar it extended over Chaldea, Assyria, Arabia, Syria, and Palestine. He, Nebuchadnezzar, was the head or gold.
II. Breasts and Arms of Silver. The Medo-Persian empire; which properly began under Darius the Mede, allowing him to be the same with Cyaxares, son of Astyages, and uncle to Cyrus the great, son of Cambyses. He first fought under his uncle Cyaxares, defeated Neriglissar, king of the Assyrians, and Craesus, king of the Lydians; and, by the capture of Babylon, b.c. 538, terminated the Chaldean empire. On the death of his father Cambyses, and his uncle Cyaxares, b.c. 536, he became sole governor of the Medes and Persians, and thus established a potent empire on the ruins of that of the Chaldeans.
III. Belly and Thighs of Brass. The Macedonian or Greek empire, founded by Alexander the Great. He subdued Greece, penetrated into Asia, took Tyre, reduced Egypt, overthrew Darius Codomanus at Arbela, Oct. 2, A.M. 3673, b.c. 331, and thus terminated the Persian monarchy. He crossed the Caucasus, subdued Hyrcania, and penetrated India as far as the Ganges; and having conquered all the countries that lay between the Adriatic sea and this river, the Ganges, he died A.M. 3681, b.c. 323; and after his death his empire became divided among his generals, Cassander, Lysimachus, Ptolemy, and Seleucus. Cassander had Macedon and Greece; Lysimachus had Thrace, and those parts of Asia which lay on the Hellespont and Bosphorus; Ptolemy had Egypt, Lybia, Arabia, Palestine, and Coelesyria; Seleucus had Babylon, Media, Susiana, Persia, Assyria, Bactria, Hyrcania, and all other provinces, even to the Ganges. Thus this empire, founded on the ruin of that of the Persians, "had rule over all the earth."
IV. Legs of Iron, and Feet and Toes of Iron and Clay. I think this means, in the first place, the kingdom of the Lagidae, in Egypt; and the kingdom of the Seleucidae, in Syria. And, secondly, the Roman empire, which was properly composed of them.
1. Ptolemy Lagus, one of Alexander's generals, began the new kingdom of Egypt, A.M. 3692, b.c. 312, which was continued through a long race of sovereigns, till A.M. 3974, b.c. 30; when Octavius Caesar took Alexandria, having in the preceding year defeated Anthony and Cleopatra at the battle of Actium, and so Egypt became a Roman province. Thus ended the kingdom of the Lagidae, after it had lasted two hundred and eighty-two years.
2. Seleucus Nicator, another of Alexander's generals, began the new kingdom of Syria, A.M. 3692, b.c. 312, which continued through a long race of sovereigns, till A.M. 3939, b.c. 65, when Pompey dethroned Antiochus Asiaticus, and Syria became a Roman province after it had lasted two hundred and forty-seven years.
That the two legs of iron meant the kingdom of the Lagidae and that of the Seleucidae, seems strongly intimated by the characters given in the text. "And the fourth kingdom shall be strong as iron. Forasmuch as iron breaketh in pieces and subdueth all things; and as iron that breaketh all these, shall it break in pieces and bruise," Dan 2:40.
1. The iron here not only marks the strength of these kingdoms, but also their violence and cruelty towards the people of God. History is full of the miseries which the kings of Egypt and Syria inflicted on the Jews.
2. It is said that these legs should break in pieces and bruise. How many generals and princes were destroyed by Seleucus Nicator, and by Ptolemy, son of Lagus! Seleucus, particularly, could not consider himself secure on his throne till he had destroyed Antigonus, Nicanor, and Demetrius; and Ptolemy endeavored to secure himself by the ruin of Perdiccas, and the rest of his enemies.
3. The dividing of the kingdom, the iron and clayey mixture of the feet, point out the continual divisions which prevailed in those empires; and the mixture of the good and evil qualities which appeared in the successors of Seleucus and Ptolemy; none of them possessing the good qualities of the founders of those monarchies; neither their valor, wisdom, nor prudence.
4. The efforts which these princes made to strengthen their respective governments by alliances, which all proved not only useless but injurious, are here pointed out by their mingling themselves with the seed of men. "But they shall not cleave one to another," Dan 2:43. Antiochus Theos, king of Syria, married both Laodice and Berenice, daughters of Ptolemy Philadelphus, king of Egypt. Antiochus Magnus, king of Syria, gave his daughter Cleopatra to Ptolemy Epiphanes, king of Egypt; but these marriages, instead of being the means of consolidating the union between those kingdoms, contributed more than any thing else to divide them, and excite the most bloody and destructive wars.
In Dan 7:7, the prophet, having the same subject in view, says, "I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it," and in Dan 8:22 : "Now that being broken," the horn of the rough goat, the Grecian monarchy, "whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power." These and other declarations point out those peculiar circumstances that distinctly mark the kingdom of the Seleucidae, and that of the Lagidae; both of which rose out of the Macedonian or Grecian empire, and both terminated in that of the Romans.
3. These Two Legs of Iron became absorbed in the Roman government, which also partook of the iron nature; strong, military, and extensive in its victories; and by its various conquests united to and amalgamated with itself various nations, some strong, and some weak, so as to be fitly represented in the symbolical image by feet and toes, partly of iron and partly of clay. Thus, as the Lagidae and Seleucidae arose out of the wreck of the Grecian empire; so the Roman empire arose out of their ruin. But the empire became weakened by its conquests; and although, by mingling themselves with the seed of men, that is, by strong leagues, and matrimonial alliances, as mentioned above they endeavored to secure a perpetual sovereignty, yet they did not cleave to each other, and they also were swallowed up by the barbarous northern nations; and thus terminated those four most powerful monarchies.
V. "A stone cut out of the mountain without hands."
1. That Jesus Christ has been represented by a stone, we have already seen; but this stone refers chiefly to his Church, which is represented as a spiritual building which he supports as a foundation stone, connects and strengthens as a corner stone, and finishes and adorns as a top stone! He is called a stone also in reference to the prejudice conceived against him by his countrymen. Because he did not come in worldly pomp they therefore refused to receive him; and to them he is represented as a stone of stumbling, and rock of offense.
2. But here he is represented under another notion, viz., that of a stone projected from a catapult, or some military engine, which smote the image on its feet; that is, it smote the then existing government at its foundation, or principles of support; and by destroying these, brought the whole into ruin.
3. By this stroke the clay, the iron, the brass, the silver, and the gold were broken to pieces, and became like chaff which the wind carried away. Now we have already seen that the Roman empire, which had absorbed the kingdoms of the Lagidae and Seleucidae, was represented by the legs of iron, and feet and toes of iron and clay; but as we find that not only the iron and clay, but also the brass, silver, and gold were confounded and destroyed by that stroke, it follows that there was then remaining in and compacted with the Roman government, something of the distinguishing marks and principles of all the preceding empires; not only as to their territorial possessions, but also as to their distinctive characteristics. There were at the time here referred to in the Roman empire, the splendor of the Chaldeans, the riches of the Persians, the discipline of the Greeks, and the strength of the Egyptian and Syrian governments, mingled with the incoherence and imbecility of those empires, kingdoms, and states which the Romans had subdued. In short, with every political excellence, it contains the principles of its own destruction, and its persecution of the Church of Christ accelerated its ruin.
4. As the stone represents Christ and his governing influence, it is here said to be a kingdom, that is, a state of prevailing rule and government; and was to arise in the days of those kings or kingdoms, Dan 2:44. And this is literally true; for its rise was when the Roman government, partaking of all the characteristics of the preceding empires, was at its zenith of imperial splendor, military glory, legislative authority, and literary eminence. It took place a few years after the battle of Actium, and when Rome was at peace with the whole world, September 2, b.c. 31.
5. This stone or government was cut out of the mountain, arose in and under the Roman government, Judea being, at the time of the birth of Christ, a Roman province.
6. It was cut out without hands; probably alluding to the miraculous birth of our Lord, but particularly to the spiritual nature of his kingdom and government, in which no worldly policy, human maxims, or military force were employed; for it was not by might nor power, but by the Spirit of the Lord of hosts.
Two things may be here distinguished:
1. The government or kingdom of the Stone.
2. The government or kingdom of the Mountain.
1. The kingdom of the Stone smites, breaks to pieces, and destroys all the other kingdoms, till no vestige of them remains, and till the whole earth is subdued by it.
2. The kingdom of the Mountain fills, and continues to govern, all that has been thus subdued, maintaining endless peace and righteousness in the earth.
First, The stone began to strike the image, when the apostles went out into every part of the Roman empire, pulling down idolatry, and founding Christian Churches.
Secondly, But the great blow was given to the heathen Roman empire by the conversion of Constantine, just at the time when it was an epitome of the four great monarchies, being under the government of Four Emperors at once, a.d. 308: Constantius, who governed Gaul, Spain, and Britain; Galerius, who had Illyricum, Thrace and Asia; Severus, who had Italy and Africa; and Maximin, who had the East and Egypt.
1. The conversion of Constantine took place while he was in Gaul, a.d. 312, by the appearance of a luminous cross in the sky above the sun, a little after noon-day, with this inscription, Εν τουτῳ νικα, "By this conquer;" Euseb. De Vit. Const. lib. 1 cap. 28. In a.d. 324 he totally defeated Licinius, who had shared the empire with him, and became sole emperor. He terminated the reign of idolatry in a.d. 331, by an edict ordering the destruction of all the heathen temples. This made Christianity the religion of the empire.
2. The stroke which thus destroyed idolatry in the Roman empire is continual in its effects; and must be so till idolatry be destroyed over the face of the earth, and the universe filled with the knowledge of Christ.
3. This smiting has been continued by all the means which God in his providence and mercy has used for the dissemination of Christianity, from the time of Constantine to the present: and particularly now, by means of the British and Foreign Bible society, and its countless ramifications, and by the numerous missionaries sent by Christian societies to almost every part of the globe. Thus far the kingdom of the stone.
In Dan 2:44, the kingdom of the stone, grown into a great mountain and filling the whole earth, is particularly described by various characters.
1. It is a kingdom which the God of heaven sets up. That this means the whole dispensation of the Gospel, and the moral effects produced by it in the souls of men and in the world, needs little proof; for our Lord, referring to this and other prophecies in this book, calls its influence and his Gospel the kingdom of God, and the kingdom of heaven; showing thereby that it is a kingdom not of this world - not raised by human ambition, the lust of rule, or military conquest; but a spiritual kingdom, raised and maintained by the grace of God himself in which he himself lives and rules governing by his own laws, influencing and directing by his own Spirit; producing, not wars and contentions, but glory to God in the highest, and on earth peace and good will among men.
2. This is called the kingdom of heaven, because it is to be a counterpart of the kingdom of glory. The kingdom of God, says the apostle, is righteousness, peace, and joy in the Holy Ghost, (Rom 14:17); righteousness, without any sin; peace, without inward disturbance; joy, without any mental unhappiness. An eternity of righteousness, peace, and spiritual joy constitutes Heaven; nor can we conceive in that state any thing higher or more excellent than these.
3. This kingdom shall never be destroyed: it is the everlasting Gospel, and the work of the everlasting God. As it neither originates in nor is dependent on the passions of men, it cannot be destroyed. All other governments, from the imperfection of their nature, contain in them the seeds of their own destruction. Kings die, ministers change, subjects are not permanent; new relations arise, and with them new measures, new passions, and new projects; and these produce political changes, and often political ruin. But this government, being the government of God, cannot be affected by the changes and chances to which mortal things are exposed.
4. This kingdom shall not be left to other people. Every dispensation of God, prior to Christianity, supposed another by which it was to be succeeded.
1. Holy patriarchs and their families were the first people among whom the kingdom of God was found.
2. Hebrews, in Egypt and in the wilderness, were the next.
3. Jews, in the promised land, were a third denomination.
4. And after the division of the kingdoms, captivity, and dispersion of the Jews, the Israel of God became a fourth denomination.
5. Under the Gospel, Christian is the name of the people of this kingdom. Every thing in the construction of the Gospel system, as well as its own declarations, shows that it is not to be succeeded by any other dispensation: its name can never be changed; and Christian will be the only denomination of the people of God while sun and moon endure. All former empires have changed, and the very names of the people have changed with them. The Assyrians were lost in the Chaldeans and Babylonians; the Babylonians were lost in the Medes; the Medes in the Persians; the Persians in the Greeks; and the Greeks in the Syrians and Egyptians; these in the Romans; and the Romans in the Goths, and a variety of other nations. Nor does the name of those ancient governments, nor the people who lived under them, remain on the face of the earth in the present day! They are only found in the page of history. This spiritual kingdom shall never be transferred, and the name of its subjects shall never be changed.
5. It shall break in pieces and consume all these kingdoms; that is, the preaching and influence of Christianity shall destroy idolatry universally. They did so in the Roman empire, which was the epitome of all the rest. But this was not done by the sword, nor by any secular influence. Christians wage no wars for the propagation of Christianity; for the religion of Christ breathes nothing but love to God, and peace and good will to all mankind. The sum of the Gospel is contained in these words of Christ: "God so loved the world that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life - for the Son of man is not come to destroy men's lives, but to save."
For his own cause, God fights in the course of his providence. He depresses one, and exalts another; but permits not his own people to join with him in the infliction of judgments. It is by his own Spirit and energy that his kingdom is propagated and maintained in the world; and by the same his enemies are confounded. All false religions, as well as falsified and corrupted systems of Christianity, have had recourse to the sword, because they were conscious they had No God, no influence but what was merely human.
6. The kingdom of Christ breaks in pieces and consumes all other kingdoms; that is, it destroys every thing in every earthly government where it is received, that is opposed to the glory of God and the peace and happiness of men, and yet in such a way as to leave all political governments unchanged. No law or principle in Christianity is directed against the political code of any country. Britain is Christian without the alteration of her Magna Charta or her constitution. All the other empires, kingdoms, and states on the face of the earth, may become Christian and preserve their characteristic forms of political government. If there be in them any thing hostile to Christianity, and the peace and happiness of the subject, the Wind of God - the Divine Spirit, will fan or winnow it away, so that no more place shall be found for it. But this he will do in the way of his ordinary providence; and by his influence on their hearts, dispose truly Christianized rulers to alter or abrogate whatever their laws contain inimical to the mild sway of the scepter of Christ.
7. And it shall stand for ever. This is its final characteristic. It shall prevail over the whole world; it shall pervade every government; it shall be the basis of every code of laws; it shall be professed by every people of the earth: "The Gentiles shall come to its light, and kings to the brightness of its rising." The whole earth shall be subdued by its influence, and the whole earth filled with its glory.
8. The actual constitution, establishment, and maintenance of this kingdom belong to the Lord; yet he will use human means in the whole administration of his government. His Word must be distributed, and that word must be Preached. Hence, under God, Bibles and Missionaries are the grand means to be employed in things concerning his kingdom. Bibles must be printed, sent out, and dispersed; Missionaries, called of God to the work, and filled with the Divine Spirit, must be equipped, sent out, and maintained; therefore expenses must necessarily be incurred. Here the people now of the kingdom must be helpers. It is The duty, therefore, of every soul professing Christianity to lend a helping hand to send forth the Bible; and wherever the Bible is sent, to send a missionary, full of faith and of the Holy Ghost, to enforce its truths.
9. The duration of the kingdom of the mountain upon earth. The world has now lasted nearly six thousand years, and a very ancient tradition has predicted its termination at the close of that period. Its duration has been divided into three grand periods, each comprising two thousand years, which should be closed by a period without terminating limits; and these have been supposed to have their types in the six days' work of the creation, and the seventh day, called Sabbath or rest.
1. There have been two thousand years from the creation without any written revelation from God; this was called the patriarchal dispensation.
2. There have been two thousand years under the law, where there has been a written revelation, a succession of prophets, and a Divine ecclesiastical establishment. This has been termed the Mosaic dispensation.
3. One thousand eight hundred and twenty-nine years have passed since the true epoch of the nativity of our blessed Lord; and this is called the Gospel or Christian dispensation, which is now within one hundred and seventy-one years of closing its two thousand!
According to the ancient tradition there were,
1. Two thousand years void; that is, without the law.
2. Two thousand years under the law. And,
3. Two thousand years under the Messiah.
And at the termination of the third the endless Sabbath should commence. The comments on this ancient tradition go on to state, that at the termination of each day's work of the creation it was said, The evening and the morning were the first, second, third, fourth, fifth, and sixth day; but when the Sabbath is introduced, and God is said to rest from his work, and to have hallowed this day, there is no mention of the evening and the morning being the seventh day. That is left without termination; and therefore a proper type of the eternal Sabbath, that rest which remains for the people of God.
And are we indeed so near that time when the elements of all things shall be dissolved by fervent heat; when the heavens shall be shrivelled up like a scroll, and the earth and all it contains be burned up? Is the fifth empire, the kingdom of the stone and the kingdom of the mountain, so near its termination? Are all vision and prophecy about to be sealed up, and the whole earth to be illuminated with the bright beams of the Sun of righteousness? Are the finally incorrigible and impenitent about to be swept off the face of the earth by the besom of destruction while the righteous shall be able to lift up their heads with ineffable joy, knowing their final redemption is at hand? Are we so near the eve of that period when "they who turn many to righteousness shall shine as the stars for ever and ever?" What sort of persons should we then be in all holy conversation and godliness? Where is our zeal for God? Where the sounding of our bowels over the perishing nations who have not yet come under the yoke of the Gospel? Multitudes of whom are not under the yoke, because they have never heard of it; and they have not heard of it, because those who enjoy the blessings of the Gospel of Jesus have not felt (or have not obeyed the feeling) the imperious duty of dividing their heavenly bread with those who are famishing with hunger, and giving the water of life to those who are dying of thirst. How shall they appear in that great day when the conquests of the Lion of the tribe of Judah are ended; when the mediatorial kingdom is delivered up unto the Father, and the Judge of quick and dead sits on the great white throne, and to those on his left hand says, "I was hungry, and ye gave me no meat; I was thirsty, and ye gave me no drink." I say, How shall they appear who have made no exertions to tell the lost nations of the earth the necessity for preparing to meet their God; and showing them the means of doing it, by affording them the blessings of the Gospel of the grace of God? Let us beware lest the stone that struck the motley image, and dashed it to pieces, fall on us, and grind us to powder.
Bibles are sent out by millions into heathen countries; but how shall they hear without a preacher; and how shall they understand the things which they read, unless those who know the things of God teach them? Let us haste, then, and send missionaries after the Bibles. God is mightily at work in the earth: let us be workers together with him, that we receive not the grace of God in vain. He that giveth to those poor (emphatically poor, for they are without God in the world, and consequently without the true riches) lendeth unto the Lord; and let him look what he layeth out, and it shall be paid unto him again. For "he that converteth a sinner from the error of his ways shall save a soul from death, and hide a multitude of sins." God does not call on us to shake hands with all secular, social, and family comfort, and bid farewell to the whole; and go to the heathen with the glad tidings of great joy: but he loudly calls on us to assist in sending those who, in the true spirit of sacrifice, the love of Christ constraining them, say, "Here are we! O Lord, send us." Let these servants of God run to and fro; that by their ministry knowledge may be increased. Amen.
Albert Barnes: Notes on the Bible - 1834
2:45: Forasmuch as thou sawest that the stone ... - On the meaning of the language employed here, see the notes at Dan 2:34-35. The word "forasmuch" may be taken either in connection with what precedes, or with what follows. In the former method, there should be a period at the word "gold" in this verse; and then the sense is, "In those days shall the God of heaven set up a kingdom, etc., "forasmuch," or "because" thou sawest a stone," etc., that is, that was a certain indication of it. According to the other method, the meaning is, "Forasmuch as thou sawest the stone cut out and demolish the image, the great God has made known the certainty of it;" that is, that is a certain indication that it will be done. The Vulgate is, "According to what thou sawest, that the stone was cut out without hands, and reduced the clay, etc., the great God has shown to the king what will be hereafter." The difference in the interpretation is not very material.
Cut out of the mountain - This is not inserted in the statement in Dan 2:34. It seems, however, to be implied there, as there is mention of the stone as "cut out." The representation is evidently that of a stone disengaged from its native bed, the side of a mountain, without any human agency, and then rolling down the side of it and impinging on the image.
The great God hath made known to the king what shall come to pass hereafter - Margin, the same as the Chaldee, "after this." The meaning is simply, in time to come; in some future period. Daniel claims none of the merit of this discovery to himself. but ascribes it all to God.
And the dream is certain, and the interpretation thereof sure - That is, it is no vain and airy phantom; no mere working of the imagination. The dream was all that the monarch had supposed it to be - a representation of coming events, and his solicitude in regard to it was well-founded. Daniel speaks with the utmost assurance also as to its fulfillment. He knew that he had been led to this interpretation by no skill of his own; and his representation of it was such as to satisfy the monarch of its correctness. Two circumstances probably made it appear certain to the monarch, as we learn from the next verse it did: one, that Daniel had recalled the dream to his own recollection, showing that he was under a Divine guidance; and the other, the plausibility - the verisimilitude - the evident truthfulness of the representation. It was such a manifest "explanation" of the dream that Nebuchadnezzar, in the same manner as Pharaoh had done before him when his dreams were explained by Joseph, at once admitted the correctness of the representation.
Having now gone through with the "exposition" of this important passage respecting the stone cut from the mountain, it seems proper to make a few remarks in regard to the nature of the kingdom that would be set up, as represented by the stone which demolished the image, and which so marvelously increased as to fill the earth. That there is reference to the kingdom of the Messiah cannot be reasonably doubted. The points which are established in respect to that kingdom by the passage now under consideration are the following:
I. Its superhuman origin. This is indicated in the representation of the stone cut out of the mountain "without hands;" that is, clearly not by human agency, or in the ordinary course of events. There was to be a superhuman power exerted in detaching it from the mountain, as well as in its future growth. What appeared so marvelous was, that it was cut from its orginal resting place by some invisible power, and moved forward to the consummation of its work without any human agency. That this was designed to be significant of something there can be no reasonable doubt, for the result is made to turn on this. I do not see that any special significancy is to be attached to the idea of its being cut from "a mountain," nor that it is required of us to attempt to refine on that expression, and to ascertain whether the mountain means the Roman kingdom, out of which the gospel church was taken, as many suppose; or the Jewish nation, as Augustine supposed; or that "the origin of Christ was sublime and superior to the whole world," as Calvin supposes; or to the mountainous country of Judea in which the Messiah was born, as many others have maintained; or to the tomb of Joseph, as a rock from which the Messiah sprang to life and victory, as others have imagined.
All this belongs to a system of interpretatation that is trifling in the extreme. The representation of the mountain here is merely for the sake of verisimilitude, like the circumstances in a parable. If a stone was "cut out without hands," it would be natural to speak of it as cut from the mountain or parent-rock to which it was attached. The eye is not here directed to the "mountain" as having anything significant or marvelous about it, but to the "stone" that so mysteriously left its bed, and rolled onward toward the image. The point of interest and of marvel, the mysterious thing that attracted the eye, was that there was no human agency employed; that no hands were seen at work; that none of the ordinary instrumentalities were seen by which great effects are accomplished among men. Now this would properly represent the idea that the kingdom of the Messiah would have a supernatural origin. Its beginnings would be unlike what is usually seen among men. How appropriately this applies to the kingdom of the Messiah, as having its origin not in human power, need not here be stated. Nothing is more apparent; nothing is more frequently dwelt on in the New Testament, than that it had a heavenly origin. It did not owe its beginning to human plans, counsels, or power.
II. Its feebleness in its beginning, compared with its ultimate growth and power. At first it was a stone comparatively small, and that seemed utterly inadequate to the work of demolishing and pulverizing a colossal statue of gold, silver, brass, and iron. Ultimately it grew to be itself of mountain-size, and to fill the land. Now this representation would undoubtedly convey the fair impression that this new power, represented by the stone, would at first be comparatively small and feeble; that there would be comparative weakness in its origin as contrasted with what it would ultimately attain to; and that it would seem to be utterly inadequate to the performance of what it finally accomplished. It is hardly necessary to say that this corresponds entirely with the origin of the Messiah's kingdom. Everywhere it is represented as of feeble beginnings, and, as a system, to human view, entirely inadequate to so great a work as that of bringing other kingdoms to an end, and subduing it to itself. The complete fulfillment of the prophetic statement would be found in such circumstances as the following:
(1) The humble origin of the head of this new power hlmself - the Messiah - the King of Sion. He was, in fact, of a decayed and dilapidated family; was ranked among the poor; was without powerful friends or political connections; possessed no uncommon advantages of learning, and was regarded with contempt and scorn by the great mass of his countrymen. No one would have supposed that the religion originated by one of so humble an origin would have power to change the destiny of the kingdoms of the earth.
(2) The feebleness of the beginning of his kingdom. His few followers - the little band of fishermen; the slow progress at first made; these were circumstances strikingly in accordance with the representation in Daniel.
(3) The absence in that band of all that seemed requisite to accomplish so great a work. They had no arms, no wealth, no political power. They had nothing of what has commonly been employed to overthrow kingdoms, and the band of fishermen sent forth to this work seemed as little adequate to the undertaking as the stone cut from the mountain did to demolish the colossal image.
(4) All this feebleness in the beginning was wonderfully contrasted with the ultimate results, like the stone, when cut from the mountain, contrasted with its magnitude when it filled the earth. The Saviour himself often referred to the contrast between the feeble origin of his religion, and what it would grow to be. At first it was like a grain of mustard-seed, smallest among seeds; then it grew to be a tree so large that the fowls of the air lodged in the branches. At first it was like leaven, hidden in meal; ultimately it would diffuse itself through the mass, so that the whole would be leavened, Mat 13:31-33.
III. It would supplant all other kingdoms. This was clearly indicated by the fact that the "stone" demolished the image, reducing it to powder, and filled the place which that occupied, and all the land. This has been explained (see the notes at Dan 2:34-35), as meaning that it would not be by sudden violence, but by a continued process of comminution. There would be such an action on the kingdoms of the earth represented by gold, and silver, and brass, and iron, that they would disappear, and the new power represented by the "stone" would finally take their place. As this new power was to be humble in its origin, and feeble to human view; as it had nothing which, to outward appearance, would seem adequate to the result, the reference would seem to be to the "principles" which would characterize it, and which, as elements of power, would gradually but ultimately secure the changes represented by the demolition of the colossal statue.
The only question then would be, whether the principles in the kingdom of the Messiah had such originality and power as would gradually but certainly change the modes of government that existed in the world, and substitute another kind of reign; or, what is the influence which it will exert on the nations, causing new methods of government, in accordance with its principles, to pRev_ail on the earth. Though apparently feeble, without arms, or wealth, or civil alliances, it has elements of "power" about it which will ultimately subdue all other principles of government, ard take their place. Its work was indeed to be a gradual work, and it is by no means accomplished, yet its effect has been mighty already on the principles that rule among the nations and will still be more mighty until "the laws of the kingdom of the Messiah shall pRev_ail in all the earth." This seems to be the idea which it is designed to express by this prophetic image. If one were asked "in what respects" it is to be anticipated that these changes will be wrought, and "in what respects" we can discern the evidences of such changes already, we might say in such points as the following:
(1) In regard to the methods in which governments are founded. Governments were formerly mostly the result of civil or foreign wars. Nearly all the governments of antiquity were originally founded in the "power" of some military leader, and then held by power. Christianity originated new views about wars and conquests; views that will ultimately pRev_ail. In nothing are the opinions of mankind destined more entirely to be Rev_ersed than in regard to "war;" to its glory, its achievements, and the fame of those who have been most celebrated for bloody triumphs.
(2) In regard to the rights of the people. A mighty principle was originated by Christianity in respect to the "rights" of men; the right of conscience; the right to the avails of their own labor; the right to life and liberty.
(3) In regard to oppression. The history of the world has been, to a great extent, a history of oppression. But all this is to be changed by the principles of the true religion; and when the period shall arrive that there shall be no more occasion to use the word "oppression," as descriptive of anything that shall have an actual existenee on earth, this will be a different world. Then the time will have come, appropriately designated by the demolition of the colossal statue - symbolic of all governments of oppression, and the substitution in its place of what was at first insignificant, but which had vital energy to supplant all that went before it.
IV. This kingdom will be perpetual. This is asserted in the unequivocal statements that it "shall never be destroyed," and that "it shall not be left to other people;" that is, shall never pass into other hands. There could not be a more positive declaration that the kingdom here referred to will continue through all coming time. Other kingdoms pass away, but this will not; and amidst all the Rev_olutions of other empires this will remain. The lapse of eighteen hundred years since this kingdom was set up, has done not a little to confirm the truth of this prediction. Many other kingdoms during that time have disappeared from the earth, but this remains in its full vigour, and with extending power. It has, at this day, an extent of dominion which it never had before, and there are clearer indications that it will spread over all the earth than ever existed at any pRev_ious time. That this kingdom "will" be perpetual may be argued from the following considerations:
(1) From the promises of God. These are absolute; and they are attested by Him who has all power, and who can, with infinite ease, accomplish all that he has spoken. So in Dan 7:14, "His dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." Luk 1:33, "and he shall reign over the house of Jacob foRev_er: and of his kingdom there shall be no end." Psa 45:6 (compare the notes at Heb 1:8), "Thy throne, O God, is foRev_er and ever." In Heb 1:8, it is, "But unto the Son he saith, Thy throne, O God, is foRev_er and ever." Isa 9:7, "of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice, from henceforth, even foRev_er."
(2) It may be argued, from the fact that the efforts which have been made to destroy it have shown that this cannot be done by any human power. Eighteen hundred years have now passed away - a period sufficiently long to test the question whether it can be destroyed by force and violence; by argument and ridicule. The experiment has been fairly made, and if it were possible that it should be destroyed by external force, it would have been done. It cannot be imagined that more favorable circumstances for such a purpose will ever occur. The church of Christ has met every form of opposition that we can conceive could be made against it, and has survived them all. Particularly it has survived the trial which has been made in the following respects:
(a) The Roman power, the whole might of the Roman arms, that had subdued and crushed the world, was brought to bear upon the kingdom of Christ to crush and destroy it, but wholly failed. It cannot be supposed that a new power will ever arise that will be more formidable to Christianity than the Roman was.
(b) The power of persecution. That has been tried in every way, and has failed. The most ingenious forms of torture have been devised to extinguish this religion, and have all failed. It has always been found that persecution has only contributed ultimately to the triumph of the cause which it was hoped to crush.
(c) The power of philosophy. The ancient philosophers opposed it, and attempted to destroy it by argument. This was early done by Celsus and Porphyry; but it soon became apparent that the ancient philosophy had nothing that could extinguish the rising religion, and not a few of the prominent philosophers themselves were converted, and became the advocates of the faith.
(d) The power of science. Christianity had its origin in an age when science had made comparatively little progress, and in a country where it was almost unknown. The sciences since have made vast advances; and each one in its turn has been appealed to by the enemies of religion, to furnish an argument against Christianity. Astronomy, history, the discoveries in Egypt, the asserted antiquity of the Hindoos, and geology, have all been employed to overthrow the claims of the Christian religion, and have all been compelled to abandon the field. See this admirably demonstrated in Dr. Wiseman's "Lectures on the Connection between Science and Rev_ealed Religion."
(e) The power of ridicule. At one time it was held that "ridicule is the test of truth," and this has been applied unsparingly to the Christian religion. But the religion still lives, and it cannot be supposed that there will be men endued with the power of sarcasm and wit superior to those who, with these weapons, have made war on Christianity, or that infidelity has any hope from that quarter. It may be inferred, therefore, that there is no "external" source of corruption and decay which will pRev_ent its being perpetual. Other kingdoms usually have; and after a few centuries at most the internal corruption - the defect of the organization - developes itself, and the kingdom falls. But nothing of this kind occurs in the kingdom of Christ. It has lived now through eighteen hundred years, through periods of the world in which there have been constant changes in the arts, in the sciences, in manners, in philosophy, in forms of government. During that time many a system of philosophy has been superseded, and many a kingdom has fallen, but Christianity is as fresh and vigorous, as it meets each coming generation, as it ever was; and the past has demonstrated that the enemies of the gospel have no reason to hope that it will become weak by age, and will fall by its own decrepitude.
V. A fifth characteristic of this kingdom is, that it will universally pRev_ail. This was symbolized by the stone that "became a great mountain, and that filled the whole earth," Dan 2:35. It is also implied, in the statement in Dan 2:44, that it "shall break in pieces, and consume all these kingdoms." They will cease, and this will occupy their places. The "principles" of the kingdom of the Messiah, whatever may be the external forms of government that shall exist on the earth, will everywhere pRev_ail. That this will occur may be argued from the following considerations:
(1) The promises recorded in the Bible. Tlle passage before us is one. Of the same nature are the following: Psa 2:8, "Ask of me, and I shall give thee the pagan for thine inheritance, and the uttermost parts of the earth for thy possession." Mal 1:11, "for from the rising of the sun even unto the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered to my name, and a pure offering." Isa 11:9, "the earth shall be full of the knowledge of the Lord, as the waters cover the sea." Compare Hab 2:14; Isa 45:22, and isa 60.
(2) The world in its progress "loses" nothing that is of value. Truth is eternal, and when once discovered, society will not let it go. It seizes upon great elements in human nature, and the world will not let it die. Thus it is with discoveries in science, inventions in the arts, and principles in morals. There is no evidence that anything that was known to the ancients which was of permanent value to mankind has been lost; and the few things that "were" lost have been succeeded by that which is better. All that was truly valuable in their science, their philosophy, their arts, their jurisprudence, their literature, we possess still, and the world will always retMn it. And what can ever obliterate from the memory oi man the printing-press, the steamengine, the cotton-gin, the telescope, the blow-pipe, the magnetic telegraph? Society accumulates from age to age all that is truly valuable in inventions, morals, and the arts, and travels with them down to the period when the world shall have reached the highest point of perfectability. This remark is true also of Christianity - the kingdom of Christ. There are "principles" in regard to the happiness and rights of man in that system which cannot be "detached" from society, but which go into its permanent structure, and which "the world will not let die."
(3) Society is thus making constant "advances." A position gained in human progress is never ultimately lost. "The principles thus accumulated and incorporated into society become permanent. Each age adds something in this respect to the treasures accumulated by all preceding ages, and each one is, in some respects, an advance on its predecessors, and makes the final triumph of the principles of truth, and liberty, and pure religion more sure."
(4) Christianity, or the kingdom of Christ, is "aggressive." It makes a steady war on the evil customs, habits, and laws of the world. It is in accordance with its nature to diffuse itself. Nothing can pRev_ent its propagation; and, according to the laws of society, nothing is so certain philosophically in regard to the future, as the final pRev_alence of the religion of the Redeemer. It may meet with temporary and formidable obstructions. It may be retarded, or extinguished, in certain places. But its general course is onward - like the current of the mighty river toward the ocean. The only thing certain in the future is, that the Christian religion will yet spread all over the world; and there is enough in this to gratify the highest wishes of philanthropy, and enough to stimulate to the highest effort to secure so desirable an end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:45: thou sawest: Dan 2:24, Dan 2:35; Isa 28:16; Zac 12:3; Mat 21:24
without hands: or, which was not in hands, Dan 2:34; Luk 17:20; Co2 10:4, Co2 10:5
the great: Deu 10:17; Sa2 7:22; Ch1 16:25; Neh 4:14, Neh 9:32; Job 36:26; Psa 48:1; Psa 96:4, Psa 135:5, Psa 145:3; Jer 32:18, Jer 32:19; Mal 1:11; Rev 19:17, make known, Gen 41:28, Gen 41:32; Mat 24:35; Rev 1:19, Rev 4:1
hereafter: Chal, after this
Geneva 1599
2:45 Forasmuch as thou sawest that the (a) stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream [is] certain, and the interpretation thereof sure.
(a) Meaning Christ, who was sent by God, and not set up by man, whose kingdom at the beginning would be small and without beauty to man's judgment, but would at length grow and fill the whole earth, which he calls a great mountain, as in (Dan 2:35). And this kingdom, which is not only referred to the person of Christ, but also to the whole body of his Church, and to every member of it, will be eternal: for the Spirit that is in them is eternal life; (Rom 8:10).
John Gill
2:45 Forasmuch as thou sawest that the stone was cut out of the mountain without hands,.... See Gill on Dan 2:34.
and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; of which the image was made he had seen in his dream; and which represented the several monarchies of the world in succession, and described their nature, condition, and circumstances, and the ruin of them; See Gill on Dan 2:35.
the great God hath made known to the king what shall come to pass hereafter; after his own death, and in his own monarchy; and what will be the fate of succeeding ones; what will come to pass in each of the ages of time, and what will be done in the last days; what an everlasting kingdom there will be, when the kingdoms of this world shall be no more; and this the "great" God, who is great in knowledge as well as power, made known to him, which none else could; and by which he appears to be great, and above all gods, as Nebuchadnezzar afterwards owns; and which Daniel here suggests to him; see Is 45:21,
and the dream is certain, and the interpretation thereof sure; this is certainly the dream the king had dreamed, for the truth of which he appeals to him; and the interpretation of it given would be most surely and faithfully accomplished, on which he might depend; for since the dream had been so distinctly related to him, he had no room to doubt of the true interpretation of it.
John Wesley
2:45 And the gold - This denotes the small beginning of Christ's visible kingdom, and the different rise of Christ from all other; his conception by the Holy Ghost, without father and mother, respectively as to his two natures. This stone, falling from the mountain, brake the image in pieces; for Christ is a stone that grinds to powder those it falls on: and he is a growing stone even to a mountain, and therefore will fill the earth.
Robert Jamieson, A. R. Fausset and David Brown
2:45 without hands--(See on Dan 2:35).
2:452:45: Որպէս տեսանէիր՝ զի ՚ի լեռնէն հատաւ վէմն առանց ձեռին, եւ մանրեաց զխեցին եւ զերկաթ՝ զպղինձն եւ զարծաթ եւ զոսկի։ Աստուած մեծ եցո՛յց արքայի որ ինչ լինելոց է առ յապա. եւ ճշմարիտ է երազն՝ եւ հաւատարիմ մեկնութիւն նորա[12073]։ [12073] Ոմանք. Աստուած եցոյց արքայի։
45 Իսկ այն, որ դու տեսնում էիր, թէ լեռից առանց ձեռք դիպչելու քար պոկուեց եւ մանրեց խեցին, երկաթը, պղինձը, արծաթն ու ոսկին, ապա այդպէս էլ մեծն Աստուած ցոյց տուեց արքային, թէ ինչ պիտի լինի յետոյ: Ճշմարիտ է երազը եւ ճշգրիտ՝ նրա մեկնութիւնը»:
45 Դուն առանց ձեռքի լեռնէն կտրած քար մը տեսար եւ անիկա երկաթը, պղինձը, կաւը, արծաթն ու ոսկին փշրեց։ Մեծ Աստուածը ասկէ ետքը ինչ ըլլալիքը թագաւորին գիտցուց ու երազը ճշմարիտ է եւ անոր մեկնութիւնը՝ վստահելի»։
Որպէս տեսանէիր` զի ի լեռնէն հատաւ վէմն առանց ձեռին, եւ մանրեաց զխեցին եւ զերկաթ, զպղինձն եւ զարծաթ եւ զոսկի, Աստուած մեծ եցոյց արքայի որ ինչ լինելոց է առ յապա, եւ ճշմարիտ է երազն, եւ հաւատարիմ մեկնութիւն նորա:

2:45: Որպէս տեսանէիր՝ զի ՚ի լեռնէն հատաւ վէմն առանց ձեռին, եւ մանրեաց զխեցին եւ զերկաթ՝ զպղինձն եւ զարծաթ եւ զոսկի։ Աստուած մեծ եցո՛յց արքայի որ ինչ լինելոց է առ յապա. եւ ճշմարիտ է երազն՝ եւ հաւատարիմ մեկնութիւն նորա[12073]։
[12073] Ոմանք. Աստուած եցոյց արքայի։
45 Իսկ այն, որ դու տեսնում էիր, թէ լեռից առանց ձեռք դիպչելու քար պոկուեց եւ մանրեց խեցին, երկաթը, պղինձը, արծաթն ու ոսկին, ապա այդպէս էլ մեծն Աստուած ցոյց տուեց արքային, թէ ինչ պիտի լինի յետոյ: Ճշմարիտ է երազը եւ ճշգրիտ՝ նրա մեկնութիւնը»:
45 Դուն առանց ձեռքի լեռնէն կտրած քար մը տեսար եւ անիկա երկաթը, պղինձը, կաւը, արծաթն ու ոսկին փշրեց։ Մեծ Աստուածը ասկէ ետքը ինչ ըլլալիքը թագաւորին գիտցուց ու երազը ճշմարիտ է եւ անոր մեկնութիւնը՝ վստահելի»։
zohrab-1805▾ eastern-1994▾ western am▾
2:452:45 так как ты видел, что камень отторгнут был от горы не руками и раздробил железо, медь, глину, серебро и золото. Великий Бог дал знать царю, что будет после сего. И верен этот сон, и точно истолкование его!
2:46 τότε τοτε at that Ναβουχοδονοσορ ναβουχοδονοσορ the βασιλεὺς βασιλευς monarch; king πεσὼν πιπτω fall ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of χαμαὶ χαμαι on the ground προσεκύνησε προσκυνεω worship τῷ ο the Δανιηλ δανιηλ Daniēl; Thanil καὶ και and; even ἐπέταξε επιτασσω order θυσίας θυσια immolation; sacrifice καὶ και and; even σπονδὰς σπονδη do; make αὐτῷ αυτος he; him
2:46 בֵּ֠ bē בְּ in אדַיִן ʔḏayˌin אֱדַיִן then מַלְכָּ֤א malkˈā מֶלֶךְ king נְבֽוּכַדְנֶצַּר֙ nᵊvˈûḵaḏneṣṣar נְבוּכַדְנֶצַּר Nebuchadnezzar נְפַ֣ל nᵊfˈal נפל fall עַל־ ʕal- עַל upon אַנְפֹּ֔והִי ʔanpˈôhî אֲנַף face וּ û וְ and לְ lᵊ לְ to דָנִיֵּ֖אל ḏāniyyˌēl דָּנִיֵּאל Daniel סְגִ֑ד sᵊḡˈiḏ סגד bow וּ û וְ and מִנְחָה֙ minḥˌā מִנְחָה offering וְ wᵊ וְ and נִ֣יחֹחִ֔ין nˈîḥōḥˈîn נִיחֹוחַ incense אֲמַ֖ר ʔᵃmˌar אמר say לְ lᵊ לְ to נַסָּ֥כָה nassˌāḵā נסך poor out לֵֽהּ׃ lˈēh לְ to
2:46. tunc rex Nabuchodonosor cecidit in faciem suam et Danihelum adoravit et hostias et incensum praecepit ut sacrificarent eiThen king Nabuchodonosor fell on his face, and worshipped Daniel, and commanded that they should offer in sacrifice to him victims and incense.
46. Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him.
2:46. Then king Nebuchadnezzar fell on his face and adored Daniel, and he commanded that they should offer in sacrifice to him victims and incense.
Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream [is] certain, and the interpretation thereof sure:

2:45 так как ты видел, что камень отторгнут был от горы не руками и раздробил железо, медь, глину, серебро и золото. Великий Бог дал знать царю, что будет после сего. И верен этот сон, и точно истолкование его!
2:46
τότε τοτε at that
Ναβουχοδονοσορ ναβουχοδονοσορ the
βασιλεὺς βασιλευς monarch; king
πεσὼν πιπτω fall
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
χαμαὶ χαμαι on the ground
προσεκύνησε προσκυνεω worship
τῷ ο the
Δανιηλ δανιηλ Daniēl; Thanil
καὶ και and; even
ἐπέταξε επιτασσω order
θυσίας θυσια immolation; sacrifice
καὶ και and; even
σπονδὰς σπονδη do; make
αὐτῷ αυτος he; him
2:46
בֵּ֠ בְּ in
אדַיִן ʔḏayˌin אֱדַיִן then
מַלְכָּ֤א malkˈā מֶלֶךְ king
נְבֽוּכַדְנֶצַּר֙ nᵊvˈûḵaḏneṣṣar נְבוּכַדְנֶצַּר Nebuchadnezzar
נְפַ֣ל nᵊfˈal נפל fall
עַל־ ʕal- עַל upon
אַנְפֹּ֔והִי ʔanpˈôhî אֲנַף face
וּ û וְ and
לְ lᵊ לְ to
דָנִיֵּ֖אל ḏāniyyˌēl דָּנִיֵּאל Daniel
סְגִ֑ד sᵊḡˈiḏ סגד bow
וּ û וְ and
מִנְחָה֙ minḥˌā מִנְחָה offering
וְ wᵊ וְ and
נִ֣יחֹחִ֔ין nˈîḥōḥˈîn נִיחֹוחַ incense
אֲמַ֖ר ʔᵃmˌar אמר say
לְ lᵊ לְ to
נַסָּ֥כָה nassˌāḵā נסך poor out
לֵֽהּ׃ lˈēh לְ to
2:46. tunc rex Nabuchodonosor cecidit in faciem suam et Danihelum adoravit et hostias et incensum praecepit ut sacrificarent ei
Then king Nabuchodonosor fell on his face, and worshipped Daniel, and commanded that they should offer in sacrifice to him victims and incense.
2:46. Then king Nebuchadnezzar fell on his face and adored Daniel, and he commanded that they should offer in sacrifice to him victims and incense.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46. В лице Даниила, открывшего и объяснившего сон, Навуходоносор признал не обыкновенного мудреца, изучившего халдейскую мудрость, а человека одаренного высшим божественным ведением (47: ст. ; ср. 4:5-6). Подобный взгляд он высказал тем, что воздал пророку божеские почести, на что указывает и еврейский глагол "сагад" = поклонился (ср. Иc 44:15, 17, 19; 46:6), и воскурение пред ним фимиама. По мнению блаженного Иеронима и Иосифа Флавия, Навуходоносор поклонился в лице Даниила обитающему в нем Богу, которого он признал высшим из всех богов.
Adam Clarke: Commentary on the Bible - 1831
2:46: The king - fell upon his face - Prostrated himself: this was the fullest act of adoration among the ancients.
Worshipped Daniel - Supposing him to be a god, or Divine being. No doubt Daniel forbade him; for to receive this would have been gross idolatry.
Albert Barnes: Notes on the Bible - 1834
2:46: Then the king Nebuchadnezzar fell upon his face - This was the common method of signifying profound respect among the Orientals. Compare Gen 17:3; Gen 50:18; Lev 9:24; Num 14:5; Jos 5:14; Jdg 13:20; Rev 11:16.
And worshipped Daniel - The word rendered "worshipped" here (סגד segid), in the Chaldee portions of the Bible is uniformly rendered "worship," Dan 2:26; Dan 3:5-7, Dan 3:10-12, Dan 3:14-15, Dan 3:18, Dan 3:28. It occurs nowhere else, and in every instance, except in the one before us, is employed with reference to the homage paid to an idol, all the other cases occurring in the third chapter respecting the image that was set up by Nebuchadnezzar. The corresponding Hebrew word (סגד sâ gad) occurs only in Isa 44:15, Isa 44:17, Isa 44:19; Isa 46:6; and is, in every instance, rendered "fall down," also with reference to idols. The proper idea, therefore, of the word here is, that the monarch meant to render "religious" homage to Daniel, or such adoration as was usually paid to idols. This is confirmed by witat is immediately added, that he commanded that an oblation should be made to him. It is not, however, necessary to suppose that Daniel "received" or "approved" this religious homage of the king, or that he left the impression on his mind that he was "willing" to be honored as a god. The prostration of the king before him, of course, he could not pRev_ent. The views and feelings which the monarch had in doing it he could not pRev_ent. The command to present an "oblation and sweet odors to him" he could not pRev_ent. But it is not a fair inference that Daniel approved this, or that he did anything to countenance it, or even that he did not, in a proper manner, rebuke it: for
(1) We are not to suppose that all that was said was recorded, and no one can prove that Daniel did not express his disapprobation of this religious honor shown to him.
(2) Daniel had in fact, expressed his views, in the clearest manner, on this very point before the monarch. He had, again and again, disclaimed all power to be able to Rev_eal such secrets. He had directed his mind to the true God, as he who alone could disclose coming events, Dan 2:28, Dan 2:30, Dan 2:45. He had taken all possible precaution to pRev_ent any such result, by declaring, in the most emphatic terms Dan 2:30, that this secret was not Rev_ealed to him "on account of any wisdom which he had more than any living." If now, after all this precaution, and these disclaimers, the king should prostrate himself before him, and, for the moment, feel that he was in the presence of a God, Daniel was not responsible for it, and it should not be inferred that he encouraged or approved it.
(3) It would seem, from the narrative itself, more than probable that Daniel did refuse the homage, and direct the thoughts of the monarch to the true God. In the very next verse it is said, "The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a Rev_ealer of secrets." "Answered" what? Perhaps something that was said by Daniel. At all events, it is clear from this that whatever were the momentary expressions of wonder, gratitude, and adoration, on the part of the king, his thoughts soon passed to the proper object of worship - the true God. "And commanded, etc." The fact that this was "commanded" does not prove that it was done. The command was probably given under the excitement of his admiration and wonder. But it does not follow that Daniel received it, or that the command was not recalled on reflection, or that the oblation and odors may not have been presented to the true God.
That they should offer an oblation - That is, his attendants, or perhaps the priests to whom pertained the duty of making offerings to the gods. The word rendered "oblation" (מנחה minchā h) does not refer to a, "bloody" sacrifice, but means a gift or present of any kind. It is applied in the Scriptures to denote
(1) "a gift," or "present," Gen 32:13, Gen 32:18, Gen 32:20 (Gen 32:14, Gen 32:19, Gen 32:21); Gen 43:11, Gen 43:15, Gen 43:25-26;
(2) "a tribute," such as was exacted from a subject nation, under the notion of a present, Sa2 8:2, Sa2 8:6; Kg1 4:21 Kg1 5:1,
(3) "an offering" or sacrifice to God, especially a bloodless offering, in opposition to (זבח zebach) - a bloody sacrifice, Lev 2:1, Lev 2:4-6; Lev 6:14 (7); Lev 7:9; Psa 40:6 (7); Jer 17:26.
See the word fully explained in the notes at Isa 1:13. There can be no doubt that Nebuchadnezzar meant that such an offering should be presented as was usually made in idol worship.
And sweet odors - incense was commonly used in worship (see the notes at Isa 1:13), and it is not improbable that in the worship of the gods it was accompanied with other fragrant odors. Sweet odors, or "savors," expressed by the same word which is used here, were a part of the prescribed worship in the Hebrew ritual, Lev 1:9, Lev 1:13, Lev 1:17; Lev 2:2, Lev 2:9; Lev 3:5; Lev 6:21 (14); Num 15:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:46: fell: Luk 17:16; Act 10:25, Act 14:13, Act 28:6; Rev 11:16, Rev 19:10, Rev 22:8
and sweet: Lev 26:31; Ezr 6:10
Carl Friedrich Keil and Franz Delitzsch
2:46
The impression which this interpretation of the dream made upon Nebuchadnezzar, and the consequences which thence arose for Daniel.
The announcement and the interpretation of the remarkable dream made so powerful an impression on Nebuchadnezzar, that he fell down in supplication before Daniel and ordered sacrifice to be offered to him. Falling prostrate to the earth is found as a mark of honour to men, it is true (1Kings 20:41; 1Kings 25:28; 2Kings 14:4), but סגד is used only of divine homage (Is 44:15, Is 44:17, Is 44:19; Is 46:6, and Dan 3:5.). To the Chaldean king, Daniel appeared as a man in whom the gods manifested themselves; therefore he shows to him divine honour, such as was shown by Cornelius to the Apostle Peter, and at Lystra was shown to Paul and Barnabas, Acts 10:25; Acts 14:13. מנחה, an unbloody sacrifice, and ניחחין, are not burnt sacrifices or offerings of pieces of fat (Hitz.), but incensings, the offering of incense; cf. Ex 30:9, where the קטרת is particularly mentioned along with the עלה and the מנחה. נסּך is, with Hitz., to be taken after the Arabic in the general signification sacrificare, but is transferred zeugmatically from the pouring out of a drink-offering to the offering of a sacrifice. Dan 2:47, where Nebuchadnezzar praises the God of the Jews as the God of gods, does not stand in contradiction to the rendering of divine honour to Daniel in such a way that, with Hitz., in the conduct of the king we miss consistency and propriety, and find it improbable. For Nebuchadnezzar did not pray to the man Daniel, but in the person of Daniel to his God, i.e., to the God of the Jews; and he did this because this God had manifested Himself to him through Daniel as the supreme God, who rules over kings, and reveals hidden things which the gods of the Chaldean wise men were not able to reveal. Moreover, in this, Nebuchadnezzar did not abandon his heathen standpoint. He did not recognise the God of the Jews as the only, or the alone true God, but only as God of gods, as the highest or the most exalted of the gods, who excelled the other gods in might and in wisdom, and was a Lord of kings, and as such must be honoured along with the gods of his own country. מן־קשׁט דּי, of truth (it is) that, stands adverbially for truly.
Geneva 1599
2:46 Then the king Nebuchadnezzar fell upon his face, and (b) worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him.
(b) Though this humbling of the king seemed to deserve commendation, yet because he united God's honour with the Prophets, it is to be reproved, and Daniel would have erred, if he allowed it: but it is to his credit that Daniel admonished him of his fault, and did not allow it.
John Gill
2:46 Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel,.... Imagining there was something of divinity in him, that he could so exactly tell him his dream, which was past and gone; and give him the interpretation of it, respecting things to come, which he concluded none but God could do; and therefore, after the manner of the eastern people, threw himself prostrate to the earth, with his face to it, and gave religious adoration to Daniel; for that this cannot be understood of mere civil respect appears by his following orders; and had he not thought that Daniel was something more than a man, he, a proud monarch, would never have behaved in this manner to him; but, being struck with amazement at the relation of the dream, and the interpretation of it, he forgot what both he and Daniel were; the one a mighty king, the other a mere man, a servant, yea, a captive: this shows that he was not exasperated at the account of the fall of his monarchy, as might have been expected, but was filled with wonder at the revelation made:
and commanded that they should offer an oblation and sweet odours unto him; rising from the ground, he gave orders to his servants about him, some of whom might be the priests of Bel, that they would bring a meat offering, and incense with it, and offer them to him as to a god; but, though this was ordered, we do not read it was done; for it cannot be thought that Daniel, who had scrupled eating the king's food, and drinking his wine, lest he should be defiled, and afterwards chose rather to be cast into a den of lions than to omit prayer to God, would ever suffer such a piece of idolatrous worship to be paid to him; and though he could not hinder the king's prostration and adoration, which were very sudden; yet it is highly probable he reasoned with the king upon it, and earnestly desired that no such undue honours should be paid to him; declaring that this knowledge was not of himself, but of God, to whom the glory ought to be given.
John Wesley
2:46 That they should offer - This was strange, that so great a monarch should thus worship his vassal, which he did in consternation and admiration. But doubtless Daniel put a stop to it: though he could not hinder the king in his prostration, and in his word of command. And the king being instructed of Daniel, gives God all the glory in the next words.
Robert Jamieson, A. R. Fausset and David Brown
2:46 fell upon . . . face, and worshipped Daniel--worshipping God in the person of Daniel. Symbolical of the future prostration of the world power before Messiah and His kingdom (Phil 2:10). As other servants of God refused such honors (Acts 10:25-26; Acts 14:13-15; Rev_ 22:8-9) would not taste defiled food, nor give up prayer to God at the cost of his life (Dan 6:7, Dan 6:10), it seems likely that Daniel rejected the proffered divine honors. The word "answered" (Dan 2:47) implies that Daniel had objected to these honors; and in compliance with his objection, "the king answered, Of a truth, your God is a God of gods." Daniel had disclaimed all personal merit in Dan 2:30, giving God all the glory (compare Dan 2:45).
commanded . . . sweet odours--divine honors (Ezra 6:10). It is not said his command was executed.
2:462:46: Յայնժամ արքայն Նաբուքոդոնոսոր անկա՛ւ ՚ի վերայ երեսաց իւրոց, եւ երկի՛ր եպագ Դանիելի. եւ զոհս եւ խունկս անուշութեան հրամայեաց մատուցանել նմա։
46 Այն ժամանակ Նաբուքոդոնոսոր արքան երեսի վրայ ընկաւ եւ երկրպագեց Դանիէլին, հրամայեց զոհեր ու անուշահոտ խնկեր մատուցել նրան:
46 Այն ատեն Նաբուգոդոնոսոր թագաւորը իր երեսին վրայ ինկաւ ու Դանիէլին երկրպագութիւն ըրաւ եւ հրամայեց որ ընծայ ու անոյշ հոտեր մատուցանեն անոր։
Յայնժամ արքայն Նաբուքոդոնոսոր անկաւ ի վերայ երեսաց իւրոց, եւ երկիր եպագ Դանիելի, եւ զոհս եւ խունկս անուշութեան հրամայեաց մատուցանել նմա:

2:46: Յայնժամ արքայն Նաբուքոդոնոսոր անկա՛ւ ՚ի վերայ երեսաց իւրոց, եւ երկի՛ր եպագ Դանիելի. եւ զոհս եւ խունկս անուշութեան հրամայեաց մատուցանել նմա։
46 Այն ժամանակ Նաբուքոդոնոսոր արքան երեսի վրայ ընկաւ եւ երկրպագեց Դանիէլին, հրամայեց զոհեր ու անուշահոտ խնկեր մատուցել նրան:
46 Այն ատեն Նաբուգոդոնոսոր թագաւորը իր երեսին վրայ ինկաւ ու Դանիէլին երկրպագութիւն ըրաւ եւ հրամայեց որ ընծայ ու անոյշ հոտեր մատուցանեն անոր։
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2:462:46 Тогда царь Навуходоносор пал на лице свое и поклонился Даниилу, и велел принести ему дары и благовонные курения.
2:47 καὶ και and; even ἐκφωνήσας εκφωνεω the βασιλεὺς βασιλευς monarch; king πρὸς προς to; toward τὸν ο the Δανιηλ δανιηλ Daniēl; Thanil εἶπεν επω say; speak ἐπ᾿ επι in; on ἀληθείας αληθεια truth ἐστὶν ειμι be ὁ ο the θεὸς θεος God ὑμῶν υμων your θεὸς θεος God τῶν ο the θεῶν θεος God καὶ και and; even κύριος κυριος lord; master τῶν ο the βασιλέων βασιλευς monarch; king ὁ ο the ἐκφαίνων εκφαινω mystery κρυπτὰ κρυπτος secret; hidden μόνος μονος only; alone ὅτι οτι since; that ἐδυνάσθης δυναμαι able; can δηλῶσαι δηλοω make clear τὸ ο the μυστήριον μυστηριον mystery τοῦτο ουτος this; he
2:47 עָנֵה֩ ʕānˌē ענה answer מַלְכָּ֨א malkˌā מֶלֶךְ king לְ lᵊ לְ to דָנִיֵּ֜אל ḏāniyyˈēl דָּנִיֵּאל Daniel וְ wᵊ וְ and אָמַ֗ר ʔāmˈar אמר say מִן־ min- מִן from קְשֹׁט֙ qᵊšˌōṭ קְשֹׁט truth דִּ֣י dˈî דִּי [relative] אֱלָהֲכֹ֗ון ʔᵉlāhᵃḵˈôn אֱלָהּ god ה֣וּא hˈû הוּא he אֱלָ֧הּ ʔᵉlˈāh אֱלָהּ god אֱלָהִ֛ין ʔᵉlāhˈîn אֱלָהּ god וּ û וְ and מָרֵ֥א mārˌē מָרֵא lord מַלְכִ֖ין malᵊḵˌîn מֶלֶךְ king וְ wᵊ וְ and גָלֵ֣ה ḡālˈē גלה reveal רָזִ֑ין rāzˈîn רָז secret דִּ֣י dˈî דִּי [relative] יְכֵ֔לְתָּ yᵊḵˈēlᵊttā יכל be able לְ lᵊ לְ to מִגְלֵ֖א miḡlˌē גלה reveal רָזָ֥ה rāzˌā רָז secret דְנָֽה׃ ḏᵊnˈā דְּנָה this
2:47. loquens ergo rex ait Daniheli vere Deus vester Deus deorum est et Dominus regum et revelans mysteria quoniam potuisti aperire sacramentum hocAnd the king spoke to Daniel, and said: Verily, your God is the God of gods, and Lord of kings, and a revealer of hidden things: seeing thou couldst discover this secret.
47. The king answered unto Daniel, and said, Of a truth your God is the God of gods, and the Lord of kings, and a revealer of secrets, sing thou hast been able to reveal this secret.
2:47. And so the king spoke with Daniel and said, “Truly, your God is the God of gods, and Lord of kings, and also a revealer of secrets, since you could uncover this mystery.”
Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him:

2:46 Тогда царь Навуходоносор пал на лице свое и поклонился Даниилу, и велел принести ему дары и благовонные курения.
2:47
καὶ και and; even
ἐκφωνήσας εκφωνεω the
βασιλεὺς βασιλευς monarch; king
πρὸς προς to; toward
τὸν ο the
Δανιηλ δανιηλ Daniēl; Thanil
εἶπεν επω say; speak
ἐπ᾿ επι in; on
ἀληθείας αληθεια truth
ἐστὶν ειμι be
ο the
θεὸς θεος God
ὑμῶν υμων your
θεὸς θεος God
τῶν ο the
θεῶν θεος God
καὶ και and; even
κύριος κυριος lord; master
τῶν ο the
βασιλέων βασιλευς monarch; king
ο the
ἐκφαίνων εκφαινω mystery
κρυπτὰ κρυπτος secret; hidden
μόνος μονος only; alone
ὅτι οτι since; that
ἐδυνάσθης δυναμαι able; can
δηλῶσαι δηλοω make clear
τὸ ο the
μυστήριον μυστηριον mystery
τοῦτο ουτος this; he
2:47
עָנֵה֩ ʕānˌē ענה answer
מַלְכָּ֨א malkˌā מֶלֶךְ king
לְ lᵊ לְ to
דָנִיֵּ֜אל ḏāniyyˈēl דָּנִיֵּאל Daniel
וְ wᵊ וְ and
אָמַ֗ר ʔāmˈar אמר say
מִן־ min- מִן from
קְשֹׁט֙ qᵊšˌōṭ קְשֹׁט truth
דִּ֣י dˈî דִּי [relative]
אֱלָהֲכֹ֗ון ʔᵉlāhᵃḵˈôn אֱלָהּ god
ה֣וּא hˈû הוּא he
אֱלָ֧הּ ʔᵉlˈāh אֱלָהּ god
אֱלָהִ֛ין ʔᵉlāhˈîn אֱלָהּ god
וּ û וְ and
מָרֵ֥א mārˌē מָרֵא lord
מַלְכִ֖ין malᵊḵˌîn מֶלֶךְ king
וְ wᵊ וְ and
גָלֵ֣ה ḡālˈē גלה reveal
רָזִ֑ין rāzˈîn רָז secret
דִּ֣י dˈî דִּי [relative]
יְכֵ֔לְתָּ yᵊḵˈēlᵊttā יכל be able
לְ lᵊ לְ to
מִגְלֵ֖א miḡlˌē גלה reveal
רָזָ֥ה rāzˌā רָז secret
דְנָֽה׃ ḏᵊnˈā דְּנָה this
2:47. loquens ergo rex ait Daniheli vere Deus vester Deus deorum est et Dominus regum et revelans mysteria quoniam potuisti aperire sacramentum hoc
And the king spoke to Daniel, and said: Verily, your God is the God of gods, and Lord of kings, and a revealer of hidden things: seeing thou couldst discover this secret.
2:47. And so the king spoke with Daniel and said, “Truly, your God is the God of gods, and Lord of kings, and also a revealer of secrets, since you could uncover this mystery.”
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
46 Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him. 47 The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret. 48 Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon. 49 Then Daniel requested of the king, and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon: but Daniel sat in the gate of the king.
One might have expected that when Nebuchadnezzar was contriving to make his own kingdom everlasting he would be enraged at Daniel, who foretold the fall of it and that another kingdom of another nature should be the everlasting kingdom; but, instead of resenting it as an affront, he received it as an oracle, and here we are told what the expressions were of the impressions it made upon him. 1. He was ready to look upon Daniel as a little god. Though he saw him to be a man, yet from this wonderful discovery which he had made both of his secret thoughts, in telling him the dream, and of things to come, in telling him the interpretation of it, he concluded that he had certainly a divinity lodged in him, worthy his adoration; and therefore he fell upon his face and worshipped Daniel, v. 46. It was the custom of the country by prostration to give honour to kings, because they have something of a divine power in them (I have said, You are gods); and therefore this king, who had often received such veneration from others, now paid the like to Daniel, whom he supposed to have in him a divine knowledge, which he was so struck with an admiration of that he could not contain himself, but forgot both that Daniel was a man and that himself was a king. Thus did God magnify divine revelation and make it honourable, extorting from a proud potentate such a veneration but for one glimpse of it. He worshipped Daniel, and commanded that they should offer an oblation to him, and burn incense. Herein he cannot be justified, but may in some measure be excused, when Cornelius was thus ready to worship Peter, and John the angel, who both knew better. But, though it is not here mentioned, yet we have reason to think that Daniel refused these honours that he paid him, and said, as Peter to Cornelius, Stand up, I myself also am a man, or, as the angel to St. John, See thou do it not; for it is not said that the oblation was offered unto him, though the king commanded it, or rather said it, for so the word is. He said, in his haste, Let an oblation be offered to him. And that Daniel did say something to him which turned his eyes and thoughts another way is intimated in what follows (v. 47), The king answered Daniel. Note, It is possible for those to express a great honour for the ministers of God's word who yet have no true love for the word. Herod feared John, and heard him gladly, and yet went on in his sins, Mark vi. 20. 2. He readily acknowledged the God of Daniel to be the great God, the true God, the only living and true God. If Daniel will not suffer himself to be worshipped, he will (as Daniel, it is likely, directed him) worship God, by confessing (v. 47), Of a truth your God is a God of gods, such a God as there is no other, above all gods in dignity, over all gods in dominion. He is a Lord of kings, from whom they derive their power and to whom they are accountable; and he is both a discoverer and a revealer of secrets; what is most secret he sees and can reveal, and what he has revealed is what was secret and which none but himself could reveal, 1 Cor. ii. 10. 3. He preferred Daniel, made him a great man, v. 48. God made him a great man indeed when he took him into communion with himself, a greater man than Nebuchadnezzar could make him; but, because God had magnified him, therefore the king magnified him. Does wealth make men great? The king gave him many great gifts; and he had no reason to refuse them, when they all put him into so much the greater capacity of doing good to his brethren in captivity. These gifts were grateful returns for the good services he had done, and not aimed at, nor bargained for, by him, as the rewards of divination were by Balaam. Does power make a man great? He made him ruler over the whole province of Babylon, which no doubt had great influence upon the other provinces; he made him likewise chancellor of the university, chief of the governors over all the wise men of Babylon, to instruct those whom he had thus outdone; and, since they could not do what the king would have them do, they shall be obliged to do what Daniel would have them do. Thus it is fit that the fool should be servant to the wise in heart. Seeing Daniel could reveal this secret (v. 47), the king thus advanced him. Note, It is the wisdom of princes to advance and employ those who receive divine revelation, and are much conversant with it, who, as Daniel here, show themselves to be well acquainted with the kingdom of heaven. Joseph, like Daniel here, was advanced in the court of the king of Egypt for his interpreting his dreams; and he called him Zaphnath-paaneah--a revealer of secrets, as the king of Babylon here calls Daniel; so that the preambles to their patents of honour are the same--for, and in consideration of, their good services done to the crown in revealing secrets. 4. He preferred his companions for his sake, and upon his special instance and request, v. 49. Daniel himself sat in the gate of the king, as president of the council, chief-justice, or prime-minister of state, or perhaps chamberlain of the household; but he used his interest for his friends as became a good man, and procured places in the government for Shadrach, Meshach, and Abednego. Those that helped him with their prayers shall share with him in his honours, such a grateful sense had he even of that service. The preferring of them would be a great stay and help to Daniel in his place and business. And these pious Jews, being thus preferred in Babylon, had great opportunity of serving their brethren in captivity, and of doing them many good offices, which no doubt they were ready to do. Thus, sometimes, before God brings his people into trouble, he prepares it, that it may be easy to them.
Adam Clarke: Commentary on the Bible - 1831
2:47: Your God is a God of gods - He is greater than all others.
And a Lord of kings - He governs both in heaven and earth.
Albert Barnes: Notes on the Bible - 1834
2:47: The king answered unto Daniel - Answered either what he had said in the interpretation of the dream, or "possibly" something that he had said in regard to the impropriety of offering this homage to him. Compare the notes at Dan 2:46. It is certain that, for some cause. whatever might have been the homage which he was disposed to render to Daniel, his thoughts were soon turned from him to the true God, and to an acknowledgment of him as superior to all other beings. He seems, at least, instantly to have reflected on what Daniel had himself said Dan 2:30, and to have remembered that religious homage was due, not to Daniel, but to the God who had communicated the secret to him.
Of a truth it is - It is truly so. This had been shown by the manner in which this secret was disclosed.
That your God is a God of gods - Is superior to all other gods; is supreme over all. Compare Rev 17:14; Ti1 6:15. The idea is, that whatever subordinate beings there may be, He is supreme.
And a Lord of kings - Supreme over kings. They are all inferior to him, and subject to his control.
And a Rev_ealer of secrets - One of the attributes of divinity. See the notes at Dan 2:28.
Seeing thou couldest Rev_eal this secret - A secret which the wisest men of the realm had sought in vain to disclose. The fact that a professed servant of God had been able to do this showed that God was himself supreme, and worthy of adoration. We have here, then, an instance in which a proud and haughty pagan monarch was brought to an acknowledgment of the true God, and was constrained to render him homage. This was a result which it was evidently intended to reach in the whole transaction; in the dream itself; in the fact that the wise men of Babylon could not interpret it; and in the fact that an acknowledged servant of the Most High had been enabled to make the disclosure. The instance is instructive, as showing to what extent a mind clearly not under the influence of any genuine piety - for subsequent events showed that no "permanent" effects were produced on him, and that he was still an idolater Dan. 3, and a most proud and haughty man Dan. 4 - may be brought to acknowledge God. See the remarks at the end of the Dan. 7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:47: a God: Dan 11:36; Deu 10:17; Jos 22:22; Psa 136:2
a Lord: Dan 2:37, Dan 4:17, Dan 4:32; Job 12:19; Psa 2:10, Psa 2:11, Psa 72:11, Psa 82:1; Pro 8:15, Pro 8:16; Ti1 6:15; Rev 1:5, Rev 17:14, Rev 19:16
a Rev_ealer: Dan 2:19, Dan 2:28, Dan 4:8, Dan 4:9; Gen 41:39; Amo 3:7
Geneva 1599
2:47 The king answered unto Daniel, and said, Of a truth [it is], that your (c) God [is] a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret.
(c) This confession was but a sudden motion, as it was also in Pharaoh, (Ex 9:28), but his heart was not touched, as appeared soon afterwards.
John Gill
2:47 The king answered unto Daniel,.... By which it appears that Daniel interposed and expostulated with the king, and prevented the oblation to him as a god, and instructed him in the knowledge of the true God he ought to worship; as the following confession of the king more clearly shows:
and said, of a truth it is, that your God is a God of gods; the God of Daniel and his companions, and of the people of the Jews, to whom they belonged, is above all gods that are named and worshipped by men: this appeared at this time for the present, though it did not last long, as the following chapter shows, a most glaring truth; that the God of Israel was above all his gods, and whom his magicians and people worshipped, and above all others:
and a Lord of kings; that rules over them, and disposes of them; sets them up and pulls them down at his pleasure; and transfers their kingdoms from one to another, as he learned by the interpretation of his dream, to which he may in this refer:
and a revealer of secrets, seeing thou couldest reveal this secret; of the dream, and the interpretation of it; which he could never have done, had not his God been a revealer of secrets, and revealed it to him.
John Wesley
2:47 God of gods - The supreme God of all the world, above Baal and all other gods. Lord of kings - The word in the Syriack signifies, high Lord, seeing he is the highest king of all the earth.
Robert Jamieson, A. R. Fausset and David Brown
2:47 Lord of kings--The world power shall at last have to acknowledge this (Rev_ 17:14; Rev_ 19:16); even as Nebuchadnezzar, who had been the God-appointed "king of kings" (Dan 2:37), but who had abused the trust, is constrained by God's servant to acknowledge that God is the true "Lord of kings."
2:472:47: Պատասխանի ետ թագաւորն եւ ասէ ցԴանիէլ. Արդարեւ՝ Աստուածն ձեր՝ նա՛ է Աստուած աստուծոց՝ եւ Տէր տերանց՝ եւ Թագաւոր թագաւորաց, որ յայտնէ՛ զխորհուրդս. զի յայտնել կարացեր զխորհուրդդ զայդ[12074]։ [12074] Ոսկան. Եւ զի յայտնել կարա՛՛։
47 Թագաւորն ասաց Դանիէլին. «Արդարեւ, ձեր Աստուածը աստուածների Աստուածն է, տէրերի Տէրը եւ թագաւորների Թագաւորը, որ բացայայտում է գաղտնիքները, քանի որ դու կարողացար յայտնել այդ գաղտնիքը»:
47 Թագաւորը Դանիէլին պատասխան տուաւ ու ըսաւ. «Իրաւցնէ ձեր Աստուածը ինքն է աստուածներուն Աստուածը եւ թագաւորներուն՝ Տէրը ու գաղտնիքները յայտնողը, քանզի դուն կարող եղար այս գաղտնիքը յայտնել»։
Պատասխանի ետ թագաւորն եւ ասէ ցԴանիէլ. Արդարեւ Աստուածն ձեր` նա է Աստուած աստուծոց եւ Տէր [27]տերանց եւ Թագաւոր`` թագաւորաց, որ յայտնէ զխորհուրդս, զի յայտնել կարացեր զխորհուրդդ զայդ:

2:47: Պատասխանի ետ թագաւորն եւ ասէ ցԴանիէլ. Արդարեւ՝ Աստուածն ձեր՝ նա՛ է Աստուած աստուծոց՝ եւ Տէր տերանց՝ եւ Թագաւոր թագաւորաց, որ յայտնէ՛ զխորհուրդս. զի յայտնել կարացեր զխորհուրդդ զայդ[12074]։
[12074] Ոսկան. Եւ զի յայտնել կարա՛՛։
47 Թագաւորն ասաց Դանիէլին. «Արդարեւ, ձեր Աստուածը աստուածների Աստուածն է, տէրերի Տէրը եւ թագաւորների Թագաւորը, որ բացայայտում է գաղտնիքները, քանի որ դու կարողացար յայտնել այդ գաղտնիքը»:
47 Թագաւորը Դանիէլին պատասխան տուաւ ու ըսաւ. «Իրաւցնէ ձեր Աստուածը ինքն է աստուածներուն Աստուածը եւ թագաւորներուն՝ Տէրը ու գաղտնիքները յայտնողը, քանզի դուն կարող եղար այս գաղտնիքը յայտնել»։
zohrab-1805▾ eastern-1994▾ western am▾
2:472:47 И сказал царь Даниилу: истинно Бог ваш есть Бог богов и Владыка царей, открывающий тайны, когда ты мог открыть эту тайну!
2:48 τότε τοτε at that ὁ ο the βασιλεὺς βασιλευς monarch; king Ναβουχοδονοσορ ναβουχοδονοσορ Daniēl; Thanil μεγαλύνας μεγαλυνω enlarge; magnify καὶ και and; even δοὺς διδωμι give; deposit δωρεὰς δωρεα present μεγάλας μεγας great; loud καὶ και and; even πολλὰς πολυς much; many κατέστησεν καθιστημι establish; appoint ἐπὶ επι in; on τῶν ο the πραγμάτων πραγμα act; matter τῆς ο the Βαβυλωνίας βαβυλωνια and; even ἀπέδειξεν αποδεικνυμι show off; demonstrate αὐτὸν αυτος he; him ἄρχοντα αρχων ruling; ruler καὶ και and; even ἡγούμενον ηγεομαι lead; consider πάντων πας all; every τῶν ο the σοφιστῶν σοφιστης Babylōnia; Vavilonia
2:48 אֱדַ֨יִן ʔᵉḏˌayin אֱדַיִן then מַלְכָּ֜א malkˈā מֶלֶךְ king לְ lᵊ לְ to דָנִיֵּ֣אל ḏāniyyˈēl דָּנִיֵּאל Daniel רַבִּ֗י rabbˈî רבה grow וּ û וְ and מַתְּנָ֨ן mattᵊnˌān מַתְּנָה gift רַבְרְבָ֤ן ravrᵊvˈān רַב great שַׂגִּיאָן֙ śaggîʔˌān שַׂגִּיא much יְהַב־ yᵊhav- יהב give לֵ֔הּ lˈēh לְ to וְ wᵊ וְ and הַ֨שְׁלְטֵ֔הּ hˌašlᵊṭˈēh שׁלט rule עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole מְדִינַ֣ת mᵊḏînˈaṯ מְדִינָה province בָּבֶ֑ל bāvˈel בָּבֶל Babylon וְ wᵊ וְ and רַב־ rav- רַב chief סִגְנִ֔ין siḡnˈîn סְגַן prefect עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole חַכִּימֵ֥י ḥakkîmˌê חַכִּים wise בָבֶֽל׃ vāvˈel בָּבֶל Babylon
2:48. tunc rex Danihelum in sublime extulit et munera multa et magna dedit ei et constituit eum principem super omnes provincias Babylonis et praefectum magistratuum super cunctos sapientes BabylonisThen the king advanced Daniel to a high station, and gave him many and great gifts: and he made him governor over all the provinces of Babylon: and chief of the magistrates over all the wise men of Babylon.
48. Then the king made Daniel great, and gave him many great gifts, and made him to rule over the whole province of Babylon, and to be chief governor over all the wise men of Babylon.
2:48. Then the king raised Daniel to a high rank and gave him many great gifts, and he appointed him as leader over all the provinces of Babylon and as chief of the magistrates over all the other wise men of Babylon.
The king answered unto Daniel, and said, Of a truth [it is], that your God [is] a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret:

2:47 И сказал царь Даниилу: истинно Бог ваш есть Бог богов и Владыка царей, открывающий тайны, когда ты мог открыть эту тайну!
2:48
τότε τοτε at that
ο the
βασιλεὺς βασιλευς monarch; king
Ναβουχοδονοσορ ναβουχοδονοσορ Daniēl; Thanil
μεγαλύνας μεγαλυνω enlarge; magnify
καὶ και and; even
δοὺς διδωμι give; deposit
δωρεὰς δωρεα present
μεγάλας μεγας great; loud
καὶ και and; even
πολλὰς πολυς much; many
κατέστησεν καθιστημι establish; appoint
ἐπὶ επι in; on
τῶν ο the
πραγμάτων πραγμα act; matter
τῆς ο the
Βαβυλωνίας βαβυλωνια and; even
ἀπέδειξεν αποδεικνυμι show off; demonstrate
αὐτὸν αυτος he; him
ἄρχοντα αρχων ruling; ruler
καὶ και and; even
ἡγούμενον ηγεομαι lead; consider
πάντων πας all; every
τῶν ο the
σοφιστῶν σοφιστης Babylōnia; Vavilonia
2:48
אֱדַ֨יִן ʔᵉḏˌayin אֱדַיִן then
מַלְכָּ֜א malkˈā מֶלֶךְ king
לְ lᵊ לְ to
דָנִיֵּ֣אל ḏāniyyˈēl דָּנִיֵּאל Daniel
רַבִּ֗י rabbˈî רבה grow
וּ û וְ and
מַתְּנָ֨ן mattᵊnˌān מַתְּנָה gift
רַבְרְבָ֤ן ravrᵊvˈān רַב great
שַׂגִּיאָן֙ śaggîʔˌān שַׂגִּיא much
יְהַב־ yᵊhav- יהב give
לֵ֔הּ lˈēh לְ to
וְ wᵊ וְ and
הַ֨שְׁלְטֵ֔הּ hˌašlᵊṭˈēh שׁלט rule
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
מְדִינַ֣ת mᵊḏînˈaṯ מְדִינָה province
בָּבֶ֑ל bāvˈel בָּבֶל Babylon
וְ wᵊ וְ and
רַב־ rav- רַב chief
סִגְנִ֔ין siḡnˈîn סְגַן prefect
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
חַכִּימֵ֥י ḥakkîmˌê חַכִּים wise
בָבֶֽל׃ vāvˈel בָּבֶל Babylon
2:48. tunc rex Danihelum in sublime extulit et munera multa et magna dedit ei et constituit eum principem super omnes provincias Babylonis et praefectum magistratuum super cunctos sapientes Babylonis
Then the king advanced Daniel to a high station, and gave him many and great gifts: and he made him governor over all the provinces of Babylon: and chief of the magistrates over all the wise men of Babylon.
2:48. Then the king raised Daniel to a high rank and gave him many great gifts, and he appointed him as leader over all the provinces of Babylon and as chief of the magistrates over all the other wise men of Babylon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48. Звание "главы вавилонских мудрецов" (ср. 4:6) было для Даниила, кажется, только почетным титулом, но не сообщало ему прав действительной настоящей власти. По крайней мере из дальнейшей истории видно, что он стоит в стороне от халдеев: последние неоднократно являются во дворец по зову царя, но между ними нет пророка (4:3-4). Номинальная принадлежность Даниила к касте халдеев вполне естественна, так как она была строго замкнутою и не допускала в свою среду иностранцев; мало того, по свидетельству Диодора, звание халдея переходило от отца к сыну.
Adam Clarke: Commentary on the Bible - 1831
2:48: Made Daniel a great man - By,
1. Giving him many rich gifts.
2. By making him governor over the whole province of Babylon. And,
3. By making him the chief or president over all the wise men.
Albert Barnes: Notes on the Bible - 1834
2:48: There the king made Daniel a great man - That is, he gave him an honorable appointment; he so honored him that he was regarded as a great man. He was really made great by the grace of God, and the extraordinary favor which God had bestowed upon him, but the estimate which the king had of his greatness was shown by the tokens of the royal favor. "And gave him many great gifts." This is a common way of showing esteem in the East. The estimate in which one holds another is evinced by the variety and richness of the presents conferred on him. Hence, all persons of distinction expect gifts of those who approach them as expressive of their regard for them, and of the esteem in which they are held. Compare Dan 2:6.
And made him ruler over the whole province of Babylon - Chaldee, השׁלטה hasheleṭ ē h - caused him to preside over, or to rule over, from the verb שׁלט shelaṭ, "to rule," and commonly applied to one who rules as a prince, or in an elevated office. From this word the terms "sultan" and "sultana" are derived.
And chief of the governors over all the wise men of Babylon - This would seem to be an appointment which did not pertain to him as governor of the province of Babylon, or as presiding in the capital, but was a separate appointment, and, therefore, an additional mark of favor. The phrase "chief of the governors" would seem to imply that the magi of Babylon were disposed in certain orders or classes, each of which had its appropriate head, like the head of a college or university. Daniel was placed over the whole as the president, principal, or chancellor. It had been the policy of Nebuchadnezzar to assemble at the capital the principal talent and learning of the realm. Compare the notes at Dan 1:18-20; Dan 2:2. Daniel thus, in both these stations of honor at an early period of life, though recently an unknown stranger, and a captive; was exalted to the highest honors which could be conferred on a subject, and raised to posts of distinction which would usually be regarded as the highest rewards which could be obtained by a long life of devotedness to the welfare of the country.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:48: a great: Dan 2:6, Dan 5:16; Gen 41:39-43; Num 22:16, Num 22:17, Num 24:11; Sa1 17:25, Sa1 25:2; Sa2 19:32; Kg2 5:1; Job 1:3; Jer 5:5
ruler: Dan 5:29, Dan 6:1, Dan 6:2
and chief: Dan 4:9, Dan 5:11
Carl Friedrich Keil and Franz Delitzsch
2:48
After Nebuchadnezzar had given honour to the God of the Jews, he rewarded Daniel, the servant of this God, with gifts, and by elevating him to high offices of state. רבּי, to make great, is more fully defined by the following passages. השׁלטהּ, he made him a man of power, ruler over the province of Babylon, i.e., vicegerent, governor of this province. According to Dan 3:2, the Chaldean kingdom consisted of several מדינתא, each of which had its own שׁלטון. The following סגנין ורב depends zeugmatically, however, on השׁלטהּ: and (made him) president over all the wise men. סגנין, Hebr. סגנים, vicegerent, prefect, is an Aryan word incorporated into the Hebrew, ζωγάνης in Athen., but not yet certainly authenticated in Old Persian; vide (Spiegel in Delitzsch on Is 41:25. The wise men of Babylon were divided into classes according to their principal functions, under סגנין, chiefs, whose president (= רב־מג, Jer 39:3) Daniel was.
Geneva 1599
2:48 Then the king made Daniel a great man, and gave him many great (d) gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise [men] of Babylon.
(d) Not that the Prophet was desirous of gifts or honour, but because by this means he might relieve his poor brethren, who were grievously oppressed in this their captivity, and he also received them, lest he should offend this cruel king, who willingly gave them.
John Gill
2:48 Then the king made Daniel a great man,.... Advanced him to posts of great honour and dignity he was a great man before in spiritual things, in which he was made great by the Lord; and now he was made a great man in worldly things, through the providence of God; those that honour him he will honour:
and gave him many great gifts: gifts great in value, and many in number; rich garments, gold, silver, precious stones, and large estates to support his honour and grandeur; and which Daniel accepted of, not merely for his own use, but to do good with to his poor brethren the Jews in captivity:
and made him ruler over the whole province of Babylon; the whole monarchy was divided into several provinces, over each of which was a deputy governor; this of Babylon was the chief of them, Babylon being the metropolis of the empire; the whole government of which, and all belonging to it, was given to Daniel; a proof of the king's high esteem for him:
and chief of the governors over all the wise men of Babylon; here was an university consisting of several colleges, over each of which there was a governor, and Daniel was the president of them all; or the principal or chancellor of the university: this office he might accept of, that he might have an opportunity of inculcating true knowledge, and of checking and correcting what was impious and unlawful.
Robert Jamieson, A. R. Fausset and David Brown
2:48 One reason for Nebuchadnezzar having been vouchsafed such a dream is here seen; namely, that Daniel might be promoted, and the captive people of God be comforted: the independent state of the captives during the exile and the alleviation of its hardships, were much due to Daniel.
2:482:48: Եւ մեծացո՛յց թագաւորն զԴանիէլ, եւ պարգեւս մեծամեծս եւ բազումս ետ նմա. եւ կացոյց զնա ՚ի վերայ աշխարհին Բաբելացւոց, եւ իշխան նախարարացն. եւ ՚ի վերայ ամենայն իմաստնոցն Բաբելացւոց[12075]։ [12075] Ոմանք. ՚Ի վերայ ամենայնի իմաստնոցն։
48 Եւ թագաւորը մեծարեց Դանիէլին, մեծամեծ ու բազում պարգեւներ տուեց նրան, Բաբելոնի վրայ կառավարիչ նշանակեց նրան եւ նախարարների իշխան՝ Բաբելոնի բոլոր իմաստունների վրայ:
48 Այն ատեն թագաւորը մեծցուց Դանիէլը ու անոր շատ ու մեծ պարգեւներ տուաւ։ Զանիկա Բաբելոնի բոլոր գաւառներուն վրայ կառավարիչ ու Բաբելոնի բոլոր իմաստուններուն գլխաւորներուն վրայ իշխան դրաւ։
Եւ մեծացոյց թագաւորն զԴանիէլ, եւ պարգեւս մեծամեծս եւ բազումս ետ նմա. եւ կացոյց զնա ի վերայ աշխարհին Բաբելացւոց, եւ իշխան նախարարաց ի վերայ ամենայն իմաստնոցն Բաբելացւոց:

2:48: Եւ մեծացո՛յց թագաւորն զԴանիէլ, եւ պարգեւս մեծամեծս եւ բազումս ետ նմա. եւ կացոյց զնա ՚ի վերայ աշխարհին Բաբելացւոց, եւ իշխան նախարարացն. եւ ՚ի վերայ ամենայն իմաստնոցն Բաբելացւոց[12075]։
[12075] Ոմանք. ՚Ի վերայ ամենայնի իմաստնոցն։
48 Եւ թագաւորը մեծարեց Դանիէլին, մեծամեծ ու բազում պարգեւներ տուեց նրան, Բաբելոնի վրայ կառավարիչ նշանակեց նրան եւ նախարարների իշխան՝ Բաբելոնի բոլոր իմաստունների վրայ:
48 Այն ատեն թագաւորը մեծցուց Դանիէլը ու անոր շատ ու մեծ պարգեւներ տուաւ։ Զանիկա Բաբելոնի բոլոր գաւառներուն վրայ կառավարիչ ու Բաբելոնի բոլոր իմաստուններուն գլխաւորներուն վրայ իշխան դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:482:48 Тогда возвысил царь Даниила и дал ему много больших подарков, и поставил его над всею областью Вавилонскою и главным начальником над всеми мудрецами Вавилонскими.
2:49 καὶ και and; even Δανιηλ δανιηλ Daniēl; Thanil ἠξίωσε αξιοω deem worthy; consider worthwhile τὸν ο the βασιλέα βασιλευς monarch; king ἵνα ινα so; that κατασταθῶσιν καθιστημι establish; appoint ἐπὶ επι in; on τῶν ο the πραγμάτων πραγμα act; matter τῆς ο the Βαβυλωνίας βαβυλωνια and; even Δανιηλ δανιηλ Daniēl; Thanil ἦν ειμι be ἐν εν in τῇ ο the βασιλικῇ βασιλικος regal; royal αὐλῇ αυλη courtyard; fold
2:49 וְ wᵊ וְ and דָנִיֵּאל֙ ḏāniyyēl דָּנִיֵּאל Daniel בְּעָ֣א bᵊʕˈā בעה seek מִן־ min- מִן from מַלְכָּ֔א malkˈā מֶלֶךְ king וּ û וְ and מַנִּ֗י mannˈî מנה count עַ֤ל ʕˈal עַל upon עֲבִֽידְתָּא֙ ʕᵃvˈîḏᵊttā עֲבִידַה work דִּ֚י ˈdî דִּי [relative] מְדִינַ֣ת mᵊḏînˈaṯ מְדִינָה province בָּבֶ֔ל bāvˈel בָּבֶל Babylon לְ lᵊ לְ to שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach מֵישַׁ֖ךְ mêšˌaḵ מֵישַׁךְ Meshach וַ wa וְ and עֲבֵ֣ד נְגֹ֑ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego וְ wᵊ וְ and דָנִיֵּ֖אל ḏāniyyˌēl דָּנִיֵּאל Daniel בִּ bi בְּ in תְרַ֥ע ṯᵊrˌaʕ תְּרַע door מַלְכָּֽא׃ פ malkˈā . f מֶלֶךְ king
2:49. Danihel autem postulavit a rege et constituit super opera provinciae Babylonis Sedrac Misac et Abdenago ipse autem Danihel erat in foribus regisAnd Daniel requested of the king, and he appointed Sidrach, Misach, and Abdenago, over the works of the province of Babylon: but Daniel himself was in the king's palace.
49. And Daniel requested of the king, and he appointed Shadrach, Meshach, and Abed-nego, over the affairs of the province of Babylon: but Daniel was in the gate of the king.
2:49. However, Daniel required of the king that he appoint Shadrach, Meshach, and Abednego over the works of the province of Babylon. But Daniel himself was at the king’s door.
Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise [men] of Babylon:

2:48 Тогда возвысил царь Даниила и дал ему много больших подарков, и поставил его над всею областью Вавилонскою и главным начальником над всеми мудрецами Вавилонскими.
2:49
καὶ και and; even
Δανιηλ δανιηλ Daniēl; Thanil
ἠξίωσε αξιοω deem worthy; consider worthwhile
τὸν ο the
βασιλέα βασιλευς monarch; king
ἵνα ινα so; that
κατασταθῶσιν καθιστημι establish; appoint
ἐπὶ επι in; on
τῶν ο the
πραγμάτων πραγμα act; matter
τῆς ο the
Βαβυλωνίας βαβυλωνια and; even
Δανιηλ δανιηλ Daniēl; Thanil
ἦν ειμι be
ἐν εν in
τῇ ο the
βασιλικῇ βασιλικος regal; royal
αὐλῇ αυλη courtyard; fold
2:49
וְ wᵊ וְ and
דָנִיֵּאל֙ ḏāniyyēl דָּנִיֵּאל Daniel
בְּעָ֣א bᵊʕˈā בעה seek
מִן־ min- מִן from
מַלְכָּ֔א malkˈā מֶלֶךְ king
וּ û וְ and
מַנִּ֗י mannˈî מנה count
עַ֤ל ʕˈal עַל upon
עֲבִֽידְתָּא֙ ʕᵃvˈîḏᵊttā עֲבִידַה work
דִּ֚י ˈdî דִּי [relative]
מְדִינַ֣ת mᵊḏînˈaṯ מְדִינָה province
בָּבֶ֔ל bāvˈel בָּבֶל Babylon
לְ lᵊ לְ to
שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach
מֵישַׁ֖ךְ mêšˌaḵ מֵישַׁךְ Meshach
וַ wa וְ and
עֲבֵ֣ד נְגֹ֑ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego
וְ wᵊ וְ and
דָנִיֵּ֖אל ḏāniyyˌēl דָּנִיֵּאל Daniel
בִּ bi בְּ in
תְרַ֥ע ṯᵊrˌaʕ תְּרַע door
מַלְכָּֽא׃ פ malkˈā . f מֶלֶךְ king
2:49. Danihel autem postulavit a rege et constituit super opera provinciae Babylonis Sedrac Misac et Abdenago ipse autem Danihel erat in foribus regis
And Daniel requested of the king, and he appointed Sidrach, Misach, and Abdenago, over the works of the province of Babylon: but Daniel himself was in the king's palace.
2:49. However, Daniel required of the king that he appoint Shadrach, Meshach, and Abednego over the works of the province of Babylon. But Daniel himself was at the king’s door.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
49. Но Даниил просил царя, и он поставил Седраха, Мисаха и Авденаго над делами страны Вавилонской, а Даниил остался при дворе царя.
Adam Clarke: Commentary on the Bible - 1831
2:49: Daniel requested of the king, and he set Shadrach, Meshach, and Abed-nego over the affairs of the province of Babylon - He wished his three companions promoted, who had shared his anxieties, and helped him by their prayers. They all had places of trust, in which they could do much good, and prevent much evil.
Daniel sat in the gate of the king - That is, was the chief officer in the palace; and the greatest confidant and counselor of the king. But whatever his influence and that of his friends was, it extended only over the province of Babylon; not through the empire.
Albert Barnes: Notes on the Bible - 1834
2:49: Then Daniel requested of the king ... - In his own remarkable prosperity, and in the extraordinary honors conferred on him, he did not forget the companions of his humbler days. They were his countrymen; they had been captives with him; they had been selected with a view to stand with him before the king Dan 1:3-4; they had shared with him in his rules of abstinence Dan 1:11-17; they had all passed an honorable examination before the king Dan 1:18-19; they had united with him in supplication to God that he would disclose the meaning of the vision Dan 2:17-18; and now it was proper that they should be remembered by him who had been so signally honored.
Over the affairs of the province of Babylon - In what particular departments of business they were employed is not mentioned; but it would seem that all that especially pertained to this province was entrusted to them. Daniel had the general superintendence, but the subordinate duties growing out of the office were entrusted to them. The fact that the king granted the request shows the influence that Daniel had at the court. The reasons which influenced the king in granting the request may have been, not only the favor with which he regarded Daniel, but the fact that the duties of the office conferred on him now were such as to require assistance, and the remembrance of the virtues ot these youths when they stood before him.
But Daniel sat in the gate of the king - The post of chief honor and dignity as a counselor of the king. The "gate" of a city in the East, being a chief place of concourse, was the place where courts were held, and public business was usually transacted. See the notes at Job 29:7. To say, therefore, that he "sat in the gate of the king," is merely to say that he occupied a place with the chief counselors and dignitaries of the realm. The phrase "Sublime Porte," that is, "the Sublime Gate," is still employed at Constantinople to denote the government of the sultan, for, in the earlier days of Ottoman rule, the reigning sovereign, as is still the case in some parts of the East, held courts of justice and levees at the entrance of his residence. See "Harper's Magazine," vol. iv. p. 333. The office of Daniel was, perhaps, not far different from that of the grand vizier of the Turkish government. See Murray's "Ency. Geog." vol. ii. p. 202.
Remarks
Among the lessons of practical value suggested by this chapter, we may notice the following:
(1) We have an instance Dan 2:1-3 of the methods which were resorted to in early periods of the world to ascertain what the future would be. This great monarch relied on a dream which greatly disturbed him, and on the power which he supposed was entrusted to men to interpret dreams. In common with the pRev_ailing spirit of his times, and of all ancient times (notes, Dan 2:1), he believed that dreams might be regarded as prognostics of future events; that they were under Divine direction; and that all that was necessary to make them safe guides in reference to what is to occur, was that they should be properly interpreted. In common, too, with all the people of ancient times, and with most of modern times, the king here referred to had an earnest desire to look into the future. There has been no desire in the human bosom stronger than this. We are so made that we wish to lift the mysterious veil which shrouds the future; to penetrate the deep darkness which rests on the unseen world.
Our great interests are there. The past is fixed, and cannot now affect us, except by the consequences of what we have done, and by teaching us lessons of value derived from our own observation, and that of others. But the future is not yet fixed. Man, so anxious to know what this is to be, finds himself in respect to it peculiarly unendowed. In relation to the past, he is endowed with the faculty of "memory," but with nothing corresponding to this pertaining to "the future." He can treasure up what has occurred, but he cannot in like manner make the future pass before his mind, that he may become wise by knowing what will take place in far distant times. There can be no doubt that God could have endowed the mind with one faculty as well as the other - for he has it himself - but there were obvious reasons why it should not be done. Destitute, then, as man was of this power, one great object of human inquiry has been to see whether the deficiency could be supplied, and whether something might not be found which would be to the future substantially what the memory is to the past. The efforts and results on this subject - one of which we have in the chapter before us - constitute one of the most instructive chapters of the history of our race, and show how effectually God has bounded the limits of human investigation in this respect. Among those methods of attempting to penetrate the future, and of laying open its deep mysteries, may be noticed the following:
(a) Astrology. It was supposed that the stars might exert an influence over the fates of men, and that by observing their positions, conjunctions, and oppositions, it might be ascertained what would be the destiny of individuals and nations. The belief of this has manifested itself more or less in every age; and in such instances as in the word "lunacy," and in the common apprehensions about the influence of the moon on health and on vegetation, may be still seen traces of that belief. Even Lord Bacon held that "astrology was a science not to be "rejected," but reformed;" and in the early periods of the world it was a "fair" subject of investigation whether the heavenly bodies actually exerted such an influence, and whether, if it were so, it was possible to ascertain the laws by which this was done. This was the so-called science of astrology.
(b) Necromancy. The belief of this also pRev_ailed in nearly all ancient nations, and we find frequent reference to it in the Scriptures. This consisted in the belief that the dead must be acquainted with the world where they now dwell, so dark to the living, and that it might be possible to make a covenant or compact with them, by which they would be induced to disclose what they knew. It was extensively, if not universally, believed that they re-appeared to men, and that it was not an uncommon occurrence for them to leave their abodes, and to visit the earth again. It was, therefore, not an unnatural and not an unfair subject of inquiry, whether they would not disclose to the more favored among mortals what they knew of the secrets of the invisible world, and what they knew of events which were to come. Compare the notes at Isa 8:19.
(c) The arts of divination. These were founded mainly on the investigations of science. It was at first a fair question whether, amidst the wonders which science was unfolding to the view, it might not contribute to lift the veil from the future, and Rev_eal what was yet to come. It took long to ascertain what were the legitimate aims of science, and what might be hoped for from it. Hence, it was directed to the inquiry whether some substance might not be found which would transmute all things to gold; whether some elixir might not be discovered which would arrest all disease, and give immortality to man; and whether science would not disclose some means by which the future could be penetrated, and the mysteries of the invisible world be laid open to the view. It required centuries of investigation, a thousand failures, and the results of long and patient thought, to ascertain what were the true objects of science, and to convince the world that it was not its legitimate purpose to Rev_eal the future to man.
(d) Pagan oracles. It was an early inquiry whether God would not, in some way, lift the veil from the future and disclose its secrets to man. The belief that this would be done seems to be natural to the mind of man; and in all ages, and in all countries, he has supposed that; the future would be thus disclosed. Hence, among the pagan, certain persons claimed to be divinely inspired; hence, such shrines as that at Delphi became celebrated; hence, ambiguous responses were uttered, so expressed as to support the credit of the oracle, whatever might be the result; hence, men were appointed to observe the flights of birds, to inspect the entrails of animals offered in sacrifice, to interpret any unusual phenomena in the clouds, to mark the direction of meteors, and, in general, to examine any unusual appearances in the heavens or the earth, which would seem to furnish any clew by which the future might be known. Much of all this undoubtedly became mere imposture, and justified the remark of Cicero, that he wondered that one augur could meet another without laughing; but there can be no doubt that by many these inquiries were honestly pursued, and that at first all this seemed to be a legitimate subject of inquiry. What forbade man to pursue it? And who could tell but that in some such ways the secrets of the mysterious future could be found out? It demanded long and patient inquiry and observation to show that this could not be so, and that whatever might be indicated by any of these things, it was never designed that they should be the means by which man could be made acquainted with the mysteries of the invisible world.
(e) Dreams. We have seen (notes, Dan 2:1) that it was an early article of belief that through the medium of dreams the Divine will might be made known, and the secrets of the future disclosed. The "theory" on this subject seems to have been, that during sleep the ordinary laws of the mind are suspended; that the soul is abstracted from the visible world; that the thoughts which it has then must be originated by higher beings; and that in this state it has converse with an invisible world, and may be permitted to see much of what is yet to occur. Compare Intro. to Isaiah, Section VII. (2).
(f) Visions. Men supposed that there might be representations made to certain favored persons respecting the future, their senses being closed to surrounding objects, and that while in an ecstasy, or trance, the mind might have a view of future events. Such were the visions of Balaam; such, in a remarkable manner, were the visions of the true prophets; and so deeply was the conviction that this "might" occur engrafted in the human mind, that the belief of it seems to have had a place among the pagan nations. Compare Introduction to Isaiah, Section 7. (4).
Such were some of the ways by which it was supposed that the future might be penetrated by man, and its secrets disclosed. By allowing man to make trial of these methods, and to pursue them through a period of several thousand years, until he himself saw that they were fruitless, God was preparing the race to feel the necessity of direct communications from himself, and to welcome the true Rev_e lations which he would make respecting things to come.
(2) We have in the chapter before us Dan 2:4-11 an instance of "the acknowledged failure" of a class of the wisest of men, whose lives were devoted to this employment, in their attempts to disclose the future. This is a fair illustration of all the attempts of the pagan, and it was doubtless permitted in order that it might be seen that all such attempts must fail. The magicians, astrologers, and Chaldeans were foiled in a case which fairly came within the province of their art, and when pretenders to this kind of knowledge ought to have been able to solve the difficulties of the monarch. Regarding this as a fair illustration of all the attempts of the pagan to penetrate the future, and to discover the great truths which it is desirable for man to know, there are three observations which may be made in regard to it:
I. The trial has been a fair one.
(a) There was "time" enough allowed for it. It was about four thousand years from the creation of man to the time when the canon of Scripture was completed, and promulgated to the whole world, and it could not be said that man required a longer time to test the question whether he needed a Rev_elation.
(b) The trial was a fair one, because it was one which men were at liberty to pursue to any extent, and which was conducted under the best advantages. It was confined to no country or favored class of men. In all lands, and with every advantage of climate, government, and laws, man has been engaged in the great inquiry; and if it be remembered what immense "numbers" of minds have been employed in these investigations, it cannot be pretended that the utmost desirable freedom has not been allowed to man to test the question whether "by searching he can find out God," and disclose the future.
(c) The same thing is true in respect to the "talent" which has been employed in this investigation. It is not too much to say, that the "highest" talent that the world has produced has been engaged in these inquiries, and that the rejecters of Rev_elation cannot hope that higher powers can be brought to bear on it, or that the unaided human intellect can hope to accomplish more in this respect than has been done. The profoundest minds in Egypt and Chaldea were engaged in inquiries of this sort. The very highest talent which Greece produced in its best days was employed on questions of religion; in attempts to find out God, to ascertain the relations of man to him, and to determine what man was to be hereafter. What was true, also, of the ancient pagan, and of the modern pagan, that the best talent has been employed on these questions, is true also of the rejecters of Rev_elation in Christian lands. Men of high powers of intellect have refused to acknowledge the Bible as a Rev_elation, and have chosen to fall back on the unaided resources of their own minds. Aided with all that science and learning can do, they have inquired after a system of religion that would commend itself to man as true, and as adapted to his wants; and it cannot be pretended that man in this respect has not had a fair opportunity to show what the human powers can do.
(d) The trial has been a fair one in regard to the field of investigation. Astrology, necromancy, abstruse natural science, oracles, dreams, visions, the observation of the course of events - all these have been open before man, and in one and all of them he has been allowed to pursue his investigations at pleasure.
II. There has been an entire "failure" in the attempt. The Chaldeans failed in Babylon, as the magicians had done in Egypt, to explain what was regarded as a prognostic of the future, and in both cases it was necessary to call in the aid of one who had a direct communication from heaven. The same has been the case in "all" attempts to explain the future, and to disclose what man was so desirous of knowing about the invisible world.
(a) All reliance on astrology, necromancy, oracles, dreams, and the Rev_elations of the abstruser sciences, has failed. Astrology has ceased to be a science, and the stars are studied for other purposes than to disclose future events; necromancy has ceased to be a science - for no one now hopes to be able to make a compact with the dead, in virtue of which they will disclose the secrets of the invisible world; no one now would consult a pagan oracle with the hope of receiving a response to his inquiries that might be relied on: the abstruser sciences are pursued for other purposes; and no one would repose on dreams to furnish a system of truth which would meet the wants of man.
(b) The same thing has been true in regard to the various "systems of religion" on which men have relied. "It is true of the systems of the pagan." They have been tried in the most ample manner, and have shown that they do not meet the wants of man. The experiment has been fairly made, and the system is becoming worse and worse. It is not adapted to elevate man in the scale of being in regard to the present life; it does not remove the evils which press now upon the race; it does not disclose a certain way by which a sinner may be prepared for the life to come. "It is true in regard to an atonement for sin." The attempt has been made now for nearly six thousand years, to find some way in which an efficacious sacrifice may be made for sin. Blood has been poured on thousands of altars; animals have been offered, and thousands of human beings have been devoted to the gods, but still there has been no evidence that these bloody offerings have been accepted, or that they have availed to expiate transgression. The experiment has failed. There is no new sacrifice that can be offered now, and it is hopeless for man to attempt to make expiation for his own sins. "The same thing is true of the systems of religion, proposed by infidelity." They are all failures. One system after another is abandoned, and no one is such as the race needs. The best talent that infidelity can hope to produce has been exhausted in this undertaking, for how can it hope to produce men better fitted to propose a system of religion to mankind than Shaftesbury, or Hobbes, or Tindal, or Herbert, or Voltaire, or Hume? Yet, after all that has been done by infidelity in modern times, an intelligent man would prefer trusting his eternal interests to such a system as Socrates would propose, to one proposed by Hume; he would feel safer under the guidance of Cicero or Seneca than under the direction of Voltaire or Gibbon.
III. The "reasons why God has permitted this trial to be made, in such a manner, and with such results, are obvious. In the cases which occurred in the time of Pharaoh in Egypt, and of Nebuchadnezzar in Babylon, the reason evidently was, that when there was an acknowledged failure of the power of the magicians, God might himself, through Joseph and Daniel, get honor to his own name. So the reasons why he has permitted this trial to be made on a large scale, and has suffered it everywhere to fail, are probably these two:
(1) to show to man, in such a way as to admit of no doubt, his need of Rev_elation; and
(2) to induce him to prize the volume of Rev_ealed truth.
We should value it the more, and adhere to it the more firmly, in view of the experiment which has been made in all lands. If that Rev_elation be rejected, man has no resource; he is wholly unable to penetrate the future; he can devise no way of making atonement for sin; he can originate no system that shall alleviate the sorrows under which we groan, or disclose the prospect of happiness beyond the tomb. For if the Bible is taken away, on what shall we fall back to guide us? - on astrology; on necromancy; on pagan oracles and sacrifices; on dreams; on the ravings of priestesses at pagan shrines, or the speculations of infidelity in Christian lands? All these have been tried in vain. The Bible is the only guide on which man can rely to conduct him to heaven: if that fails, all fails, and man is in the midst of impenetrable night.
(3) We may learn from this chapter Dan 2:12-19, that in the perplexities and trials which arise in life, a good man may appeal to God for guidance and help. So Daniel felt, when all human power had failed in complying with the demands of a stern and arbitrary monarch. and when he and his friends, though innocent, were about to be involved in the sweeping sentence which had been issued against the wise men of Babylon. Then it was clear that nothing could save them but Divine interposition; nothing could avert the stroke but such a heavenly influence as would disclose the secret, and thus avert the wrath of the king. In this emergency Daniel felt that he "might" call upon God, and to this service he summoned also his three friends, who were equally interested with him in the issue. In view of this we may observe:
I. That "all" good men are liable to meet with similar perplexities and embarrassments; to be placed in circumstances where nothing but the interposition of God can help them. This is true in such respects as the following:
(a) In reference to the knowledge of the truth. The mind is often perplexed on the subject of religion: reason fails to disclose those truths which it is desirable to know; darkness and obscurity seem to envelope the whole subject; the soul, oppressed with a sense of conscious guilt, seeks to find some way of peace; the heart, entangled in the meshes of unbelief, struggles and pants to be free, and there is no human help - nothing this side the eternal throne on which reliance can be placed to impart the light which is needed.
(b) In reference to duty. The mind is often perplexed to know what should be done. Though desirous of doing what is right, yet there may be so many conflicting views; there may be such doubt as to what is best and right, that none but God can direct in such an emergency.
(c) In cases of peril. Daniel and his friends were in danger; and men are often now in such danger that they feel that none but God can save them. On a bed of pain, in a stranded vessel, in a burning house, men often feel that human help is powerless, and that aid can be found in none but God. Thus the church, in the dark days of persecution, has often been so encompassed with dangers, that it could not but feel that none but God could avert the impending destruction.
(d) In times when religion declines, and when iniquity abounds. Then the church often is led to feel that there is need of the aid of God, and that none but he can rouse it from its deathlike slumbers, and put back the swelling waves of iniquity.
II. In such circumstances it is the privilege of a good man to appeal to God, with the hope that he will interpose.
(1) This was felt by Daniel, and it is an undoubted truth, as Rev_ealed in the Bible, that in such circumstances, if we will look to God, we may hope for his guidance and help. Compare Kg2 19:14-15; Job 16:19-21; Psa 25:9; Psa 46:1, following; Psa 55:22; Jam 1:5-6. But
(2) what kind of interposition and direction may "we" hope for in such perplexities? I answer:
(a) We may expect the Divine direction by a careful study of the principles laid down in the Scriptures. The Bible indeed does not, for it could not, mention the names of individuals, or specify every case which would occur in which Divine direction would be needed, but it lays down great principles of truth, applicable to all the circumstances which will ever arise. In this respect there is a wonderful richness and fulness in the Word of God. There is many a rich vein of truth which seems never to have been worked until we are placed in some new and untried situation. When one is thrown into perplexing circumstances; when he is called to pass through trials; when he meets some powerful form of temptation, he is surprised to find how much there is in the Bible adapted to such circumstances that he never saw there before. It seems to be a new book, written to meet just such cases; nor in such circumstances does he ever consult its pages in vain.
(b) We may expect direction by his providence. The sparrow falls not to the ground without his direction, and all events are under his control, and as these events occur they may be regarded as so many indications of his will. One of the most interesting and profitable employments in a man's life is to study the indications of Providence in regard to himself, and to endeavor to learn, from what is daily occurring to him, what is the will of God in regard to him. A careful and prayerful observer of the intimations of the Divine will is not in serious danger of error.
(c) God guides those who are in perplexity by his Spirit. There is a secret and silent influence on the mind of him who is desirous of being led in the way of duty, suggesting what is true, delivering the mind from prejudice, overcoming opposition to the truth, disposing the heart to charity, peace, and love, prompting to the performance of duty, and gradually elevating the soul to God. If a man would pray when he feels an inward prompting to pray; would read the Bible when some inward voice seems to call him to do it; would do good when the inward monitor urges him to do it; would fix the eye and the heart on heaven when something within seems to lead him toward the skies, he would not be in much danger of error. Such are "spring-times of piety in the soul" - times when the soul may make rapid progress in the knowledge of the truth, and it is not enthusiasm to say that such states of mind are produced by an influence from above.
(4) In view of this chapter Dan 2:17-18, we may observe that it is a privilege to have praying friends - friends on whom we can call to unite with us in prayer in the time of trouble. So Daniel found it when he called on his friends to pray; so Esther found it when her whole people were in danger, and when all depended on her successful application to the sovereign Est 4:16, and so the friends of God have found it in all ages. If prayer is heard at all, there are special reasons why it should pRev_ail when many are united in the request. Compare Mat 18:19. Hence, the propriety of worship in the family; hence, the fitness of prayermeetings; and hence, the appropriateness of prayer offered in the great congregation.
(5) God should be praised and acknowledged as having supremacy over all things, Dan 2:20-23. Particularly he should be acknowledged
(a) in the changes that occur on earth; in the changes from childhood to youth, and from youth to manhood, and to old age; in the beautiful changes of the seasons, and in all the variety which the seasons bring with them; in the changes from sickness to health, from poverty to affluence, from oppression and slavery to freedom, from an humble to an exalted condition; in all the Rev_olutions of empire, and the changes of dynasties.
(b) He should be acknowledged in his supremacy over the kings and rulers of the earth. Every monarch reigns by his permission, and every one is designed to accomplish some great purpose in the development of his plans. If a full and correct history of the world could be written, it would be found that God had some object to accomplish by the instrumentality of everyone whom he has called to a throne, and that as we can now see a distinct design to be accomplished by the reign of Pharaoh, Sennacherib, Cyrus, and Augustus, so we could find some distinct design in reference to every one who has ever reigned.
(c) He should be recognized as the source of all knowledge. Particularly
(1) he originally endowed every mind, and gave it the capacity which it has for acquiring knowledge;
(2) he preserves the faculties of the mind, and gives them their just balance;
(3) he makes the intellect clear and bright, and when it applies itself to the investigation of truth he only can preserve it unclouded;
(4) he makes, under the operation of the regular laws of intellect, important suggestions to the mind - those pregnant hints containing so much "the seeds of things" on which all true progress in knowledge depends - those bright thoughts, those happy conceptions, which come into the soul, and which result in such happy inventions, and such advances in science, art, literature, and law; and
(5) he should be regarded as the original source of those "inventions" which contribute so much to the progress of the race. At the proper time, and the best time, when some new and wonderful discovery is to burst upon the world, he raises up the individual who is to make it, and the discovery takes its place as one of the fixed points of progress, and society, with that as a treasure never to be lost, moves forward on a higher elevation, with greatly accelerated progress. So it was with the invention of alphabetical writing; the art of printing; the application of steam to purposes of manufacture and navigation; the telescope, and the telegraph; and, in general, in respect to all those great inventions which have contributed to the progress of society. If the whole truth were known, it would be seen that the hand of God was in these things as really as in the "Rev_elation of the deep and secret things to Daniel."
(6) We may learn from this chapter, as was remarked in the notes at Dan 2:30, that for all our attainments in knowledge and wisdom we should ascribe the praise to God alone. In illustration of this we may remark:
I. That there is a strong native tendency in man to ascribe the honor of such attainments to himself. It is one of the most difficult of all things to induce man to attribute the praise of whatever excellence he may have. or whatever attainments he may make, to his Creator. This exists universally in regard to talent, rank, and scientific attainments; and it is even hard for a heart that is endowed with true religion to free itself altogether from self-glorying, as if it were all to be traced to ourselves.
II. Yet in our case, as in the case of Daniel, all the honor should be ascribed to God. For
(1) it is to him we owe all our original endowments of mind and of body, whatever they may be. In this respect we are as he chose to make us. We have no natural endowment - whether of beauty, strength, genius, aptness for learning, or advantages for distinction in science which he did not confer on us, and which he could not as easily have withheld from us as he did from those less favored. And why should we be proud of these things? Shall the oak of Bashan be proud of its far-spreading arms, or its strength? Shall the cedar of Lebanon be proud of its height, and its vastness, and its beauty? Shall the rose be proud of its beauty or its sweetness, or shall the magnolia boast of its fragrance?
(2) God has conferred on us all the means of education which we have enjoyed, and all to which the development ot our natural powers can be traced. He has preserved our reason; he has furnished us instructors; he has provided the books which we have read; he has continued to us the possession of the health which we have enjoyed. At any moment he could have driven reason from the throne; he could have deprived us of health; he could have summoned us away.
(3) It is equally owing to him that we have been favored with any success in the prosecution of our calling in life. Let the merchant who has accumulated great property, apparently by his own industry, suppose that all Divine agency and influence in his case had been withheld, and whatever labor he may have expended, or with whatever skill he may be endowed, he could have met with no such success. Let him reflect how much he owes to favoring gales on the ocean; to the seasons producing abundant harvests, and to what seems almost to be "chance" or "fortune," and he will see at once that whatever success he may have been favored with is to be traced, in an eminent sense, to God. The same thing is true of all the other successful departments of human effort.
(4) This is equally true of all the knowledge which we have of the way of salvation, and all our hopes of eternal life. It is a great principle of religion that we have nothing which we have not received, and that if we have received it, we should not glory as if we had not received it, for it is God who makes us to differ (see Co1 4:7). It is God who originally gave us the volume of Rev_ealed truth - making us differ from the whole pagan world. It is God who awakened us to see our guilt and danger, making us to differ from the gay and careless world around us. It is God alone who has pardoned our sins, making us to differ from the multitude who are unpardoned in the world. It is God who has given us every hope that we cherish that is well-founded, and all the peace and joy which we have had in com munion with himself. For these things, therefore, we should give all the praise to God; and in our case, as in that of Daniel, it is one of the evidences of our piety when we are disposed to do so.
(7) We have in this chapter Dan 2:46-47 an instructive instance of the extent to which an irreligious man may go in showing respect for God. It can. not be supposed that Nebuchadnezzar was a truly pious man. His characteristics and actions, both before and after this, were those of a pagan, and there is no evidence that he was truly converted to God. Yet he evinced the highest respect for one who was a servant and prophet of the Most High Dan 2:46, and even for God himself Dan 2:47. This was evinced in a still more remarkable manner at a subsequent period Dan. 4 In this he showed how far it is possible for one to go who has no real piety, and as such cases are not uncommon, it may not be improper to consider them for a moment.
I. This respect for God extends to the following things:
(1) An admiration of him, as great, and wise, and powerful. The evidences of his power and wisdom are traced in his works. The mind may be impressed with what is wise, or overpowered with what is vast, without there being any real religion, and all this admiration may terminate on God, and be expressed in language of respect for him, or for his ministers.
(2) This admiration of God may be extended to whatever is "beautiful" in religion. The beauty'of the works of nature, of the sky, of a landscape, of the ocean, of the setting sun, of the changing clouds, of the flowers of the field, may lead the thoughts up to God, and produce a certain admiration of a Being who has clothed the world with so much loveliness. There is a religion of sentiment as well as of principle; a religion that terminates on the "beautiful" as well as a religion that terminates on the "holy." The Greeks, natural admirers of beauty, carried this kind of religion to the highest possible degree, for their religion was, in all its forms, characterized by the love of the beautiful. So also there is much that is beautiful in Christianity, as well as in the works of God, and it is possible to be charmed with that without ever having felt any compunction for sin. or any love for pure religion itself. It is possible for one who has a natural admiration for what is lovely in character, to see a high degree of moral beauty in the character of the Redeemer, for one whose heart is easily moved by sympathy to be affected in view of the sufferings of the injured Saviour. The same eyes that would weep over a welltold tale, or over a tragic representation on the stage, or over a scene of real distress, might weep over the wrongs and woes of Him who was crucified, and yet there might be nothing more than the religion of sentiment - the religion springing from mere natural feeling.
(3) There is much "poetic" religion in the world. It is possible for the imagination to form such a view of the Divine character that it shall seem to be lovely, while perhaps there may be scarcely a feature of that character that shall be correct. Not a little of the religion of the world is of this description - where such a God is conceived of as the mind chooses, and the affections are fixed on that imaginary being, while there is not a particle of love to the true God in the soul. So there is a poetic view of man, of his character, of his destiny, while the real character of the heart has never been seen. So there is a poetic view of heaven - strongly resembling the views which the ancients had of the Elysian fields. But heaven as a place of holiness has never been thought of, and would not be loved. Men look forward to a place where the refined and the intelligent; the amiable and the lovely; the accomplished and the upright; where poets, orators, warriors, and philosophers will be assembled together. This is the kind of religion which is often manifested in eulogies, and epitaphs, and in conversation, where those who never had any better religion, and never pretended to any serious piety, are represented as having gone to heaven when they die. There are few who, under the influence of such a religion, are not looking forward to some kind of a heaven; and few persons die, whatever may be their character, unless they are openly and grossly abandoned, for whom the hope is not expressed that they have gone safe to a better world. If we may credit epitaphs, and obituary notices, and funeral eulogiums, and biographies, there are few poets, warriors, statesmen, or philosophers, about whose happiness in the future world we should have any apprehension.
II. But in all this there may be no real religion. There is no evidence that there was any in the case of Nebuchadnezzar, and as little is there in the instances now referred to. Such persons may have a kind of Rev_erence for God as great, and powerful, and wise; they may have even a kind of pleasure in looking on the evidence of his existence and perfections in his works; they may have a glow of pleasurable emotion in the mere "poetry" of religion; they may be restrained from doing many things by their consciences; they may erect temples, and build altars, and contribute to the support of religion, and even be zealous for religion. as they understand it, and still have no just views of God, and no true piety whatever.
(1) The mind that is truly religious is not insensible to all this, and may have as exalted notions of God as a great and glorious being, and be as much impressed with the beauty evinced in his works as in the cases supposed. True religion does not destroy the sense of the sublime and beautiful, but rather cultivates this in a higher degree. But
(2) There is much besides this that enters into true religion, and without which all these things are vain.
(a) True religion always arises from just views of God as he is; not from him as an imaginary being.
(b) True religion must regard God as having "moral" attributes; as benevolent, and just, and true, and holy, and not merely as powerful and great.
(c) In all these things referred to, there is not. necessarily any moral excellence on the part of those who thus admire God and his works. The mere admiration of power implies in us no moral excellence. The admiration of the wisdom which made the worlds and keeps them in their place; of the beauties of poetry, or of a flower, or landscape, though made by God, implies no moral excellence in us, and, therefore, no true religion. There is no more religion in admiring "God" as an architect or painter, than there is in admiring Sir Christopher Wren, or Michael Angelo; and the mere admiration of the works of God as such, implies no more moral excellence in us than it does to admire Paul's or Peter's. In religion, the heart does not merely admire the beautiful and the grand; it loves what is pure, and just, and good, and holy. It delights in God as a holy being rather than as a powerful being; it finds pleasure in his moral character, and not merely in his greatness.
(8) We may learn from this chapter Dan 2:49, that when we are favored with prosperity and honor we should not neglect, or be ashamed of, the companions of our earlier days, and the partakers of our fortune when we were poor and unknown. Joseph, when exalted to the premiership of Egypt, was not ashamed of his aged father, but, though he had been an humble shepherd, presented him, with the deepest feelings of respect toward an aged parent, to Pharaoh; nor was he ashamed of his brethren, though they had done him so much wrong. Daniel, when in a similar manner advanced to the most honorable post which one could reach, in the most magnificent monarchy of the world, was not ashamed of the youthful friends with whom he had shared the humble and severe lot of bondage. So we, if we are made rich; if we are raised to honor; if we become distinguished for learning or talent; if our names are known abroad, or we are entrusted with a high and honorable office, should not forget the friends and companions of our earlier years.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:49: he set: Dan 2:17, Dan 1:17, Dan 3:12-30; Pro 28:12
sat: Est 2:19, Est 2:21, Est 3:2; Jer 39:3; Amo 5:15
Carl Friedrich Keil and Franz Delitzsch
2:49
At Daniel's request the king made his three friends governors of the province. וּמנּי is not, with Hv. and other older writers, to be translated that he should ordain; this sense must be expressed by the imperfect. The matter of the prayer is not specially given, but is to be inferred from the granting of it. But this prayer is not, with Hitz. and older interpreters, to be understood as implying that Daniel entreated the king to release him from the office of vicegerent, and that the king entrusted that office to his three friends; for if Daniel wished to retain this dignity, but to transfer the duty to his friends, there was no need, as Hitz. thinks, for this purpose, for the express appointment of the king; his mere permission was enough. But whence did Hitz. obtain this special information regarding the state arrangements of Babylon? and how does he know that מנּי, to decree, means an express appointment in contradistinction to a royal permission? The true state of the matter Hv. has clearly explained. The chief ruler of the province had a number of ὕπαρχοι, under-officers, in the province for the various branches of the government. To such offices the king appointed Daniel's three friends at his request, so that he might be able as chief ruler to reside continually at the court of the king. עבידתּא, rendering of service = המּלך עבדת, service of the king, 1Chron 26:30, according as the matter may be: the management of business. מלכּא בּתרע, near the gate, i.e., at the court of the king, for the gate, the door, is named for the building to which it formed the entrance; cf. המּלך שׁער, Esther 2:19, Esther 2:21; Esther 3:2. Gesenius is in error when he explains the words there as meaning that Daniel was made prefect of the palace.
Geneva 1599
2:49 Then Daniel (e) requested of the king, and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon: but Daniel [sat] in the (f) gate of the king.
(e) He did not do this for their personal profit, but that the whole Church, which was then there in affliction, might have some release and ease by this benefit.
(f) Meaning that either he was a judge, or that he had the whole authority, so than no one could be admitted to the king's presence but by him.
John Gill
2:49 Then Daniel requested of the king,.... Being in his favour, he improved it to the advantage of his friends, whom he did not forget in his elevated state; but made suit to the king for them to be put into places of trust and honour, which the king listened to:
and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon; that is, under Daniel, who was made ruler over it; these were deputies under him, appointed to take care of some affairs, which would have been too troublesome to him, and would have took up too much of his time from court; where he chose to be, to improve his interest on behalf of the church of God. De Dieu thinks, from the use of the word in Chaldee, and from what answers to it in the Arabic language, that it was agriculture, the fruits of the field, and the revenues arising from thence, which these men had the care of: this Daniel got for them; that as they had assisted him in their prayers to God, to obtain the dream, and the interpretation of it, so they might share with him in his honours and profits he had on the account thereof; and probably he might suggest this to Nebuchadnezzar, which the more easily engaged him to grant the request:
but Daniel sat in the gate of the king; either as judge there, or to introduce persons into the king's presence: or it may be rendered, "in the king's court" (t); he was chief man at court, and always resided there; he was prime minister and privy counsellor: it was usual with the eastern nations to call their court a "port", as the Turks do at this day; the Ottoman court is called "the Port".
(t) "in aula regis", Grotius.
John Wesley
2:49 And he set - He substituted them as lieutenants for the king's service under Daniel, but Daniel sat in the king's gate to be ready for the king's chief business.
Robert Jamieson, A. R. Fausset and David Brown
2:49 Daniel requested--Contrast this honorable remembrance of his humble friends in his elevation with the spirit of the children of the world in the chief butler's case (Gen 40:23; Eccles 9:15-16; Amos 6:6).
in the gate--the place of holding courts of justice and levees in the East (Esther 2:19; Job 29:7). So "the Sublime Porte," or "Gate," denotes the sultan's government, his counsels being formerly held in the entrance of his palace. Daniel was a chief counsellor of the king, and president over the governors of the different orders into which the Magi were divided.
Between the vision of Nebuchadnezzar in the second chapter and that of Daniel in the seventh, four narratives of Daniels and his friends' personal history are introduced. As the second and seventh chapters go together, so chapters the third and sixth chapters (the deliverance from the lions' den), and the fourth and fifth chapters. Of these last two pairs, the former shows God's nearness to save His saints when faithful to Him, at the very time they seem to be crushed by the world power. The second pair shows, in the case of the two kings of the first monarchy, how God can suddenly humble the world power in the height of its insolence. The latter advances from mere self-glorification, in the fourth chapter, to open opposition to God in the fifth. Nebuchadnezzar demands homage to be paid to his image (Dan 3:1-6), and boasts of his power (Dan. 4:1-18). But Belshazzar goes further, blaspheming God by polluting His holy vessels. There is a similar progression in the conduct of God's people. Shadrach, Meshach, and Abed-nego refuse positive homage to the image of the world power (Dan 3:12); Daniel will not yield it even a negative homage, by omitting for a time the worship of God (Dan 6:10). Jehovah's power manifested for the saints against the world in individual histories (the third through sixth chapters) is exhibited in the second and seventh chapters, in world-wide prophetical pictures; the former heightening the effect of the latter. The miracles wrought in behalf of Daniel and his friends were a manifestation of God's glory in Daniel's person, as the representative of the theocracy before the Babylonian king, who deemed himself almighty, at a time when God could not manifest it in His people as a body. They tended also to secure, by their impressive character, that respect for the covenant-people on the part of the heathen powers which issued in Cyrus' decree, not only restoring the Jews, but ascribing honor to the God of heaven, and commanding the building of the temple (Ezra 1:1-4) [AUBERLEN].
2:492:49: Եւ Դանիէլ խնդրեաց յարքայէ, եւ կացոյց ՚ի վերայ գործոց աշխարհին Բաբելացւոց՝ զՍեդրաք, Միսաք, եւ զԱբեդնագով. եւ Դանիէլ է՛ր ՚ի դրան արքային[12076]։[12076] Օրինակ մի. Էր ՚ի դրան արքունի։
49 Դանիէլը արքային խնդրեց, եւ արքան Սեդրակին, Միսակին եւ Աբեդնագովին գործավարներ նշանակեց բաբելացիների երկրի վրայ: Իսկ Դանիէլը մնաց արքայի պալատում:
49 Դանիէլ թագաւորէն խնդրեց ու Բաբելոնի գաւառին գործերուն վրայ Սեդրաքը, Միսաքն ու Աբեդնագովը դրաւ։ Դանիէլ թագաւորին դուռը կը մնար։
Եւ Դանիէլ խնդրեաց յարքայէ, եւ կացոյց ի վերայ գործոց աշխարհին Բաբելացւոց` զՍեդրաք, Միսաք եւ զԱբեդնագով. եւ Դանիէլ էր ի դրան արքային:

2:49: Եւ Դանիէլ խնդրեաց յարքայէ, եւ կացոյց ՚ի վերայ գործոց աշխարհին Բաբելացւոց՝ զՍեդրաք, Միսաք, եւ զԱբեդնագով. եւ Դանիէլ է՛ր ՚ի դրան արքային[12076]։
[12076] Օրինակ մի. Էր ՚ի դրան արքունի։
49 Դանիէլը արքային խնդրեց, եւ արքան Սեդրակին, Միսակին եւ Աբեդնագովին գործավարներ նշանակեց բաբելացիների երկրի վրայ: Իսկ Դանիէլը մնաց արքայի պալատում:
49 Դանիէլ թագաւորէն խնդրեց ու Բաբելոնի գաւառին գործերուն վրայ Սեդրաքը, Միսաքն ու Աբեդնագովը դրաւ։ Դանիէլ թագաւորին դուռը կը մնար։
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2:492:49 Но Даниил просил царя, и он поставил Седраха, Мисаха и Авденаго над делами страны Вавилонской, а Даниил остался при дворе царя.
Then Daniel requested of the king, and he set Shadrach, Meshach, and Abed- nego, over the affairs of the province of Babylon: but Daniel [sat] in the gate of the king:

2:49 Но Даниил просил царя, и он поставил Седраха, Мисаха и Авденаго над делами страны Вавилонской, а Даниил остался при дворе царя.
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