Daniel 2: Nightmares and Promotions

Introduction

The beginning of a chiasm (possibly other than the other one suggested) which runs from Ch. 2-7; however the way the whole book is structured lends itself to numerous chiasms within the broader one with sec: 2, 7, & 11:36-12:3 as the primary emphasis about the world kingdoms and the kingdom of God and establishing the righteous as the foremost point.

Ch. 2-7 (E. C. Lucas, “Daniel: Book of,” in Dictionary of the Old Testament: Prophets, ed. M. J. Boda and G. J. McConville (Downers Grove: IVP Academic, 2012), 110.)

Daniel II. Languages and Structure

The Aramaic portion of the book has a striking chiastic structure that shows literary unity.

(A) A dream about four earthly kingdoms and God’s kingdom (Daniel 2)

(B) A story about Judeans who are faithful in the face of death (Daniel 3)

(C) A story about royal pride that is humbled (Daniel 4)

(C′) A story about royal pride that is humbled (Daniel 5)

(B′) A story about a Judean who is faithful in the face of death (Daniel 6)

(A′) A vision about four earthly kingdoms and God’s kingdom (Daniel 7).

Daniel 2 Chiastic structure

Daniel Context

A King’s throne room: failure of Babylon’s wise men to explain the dream (2:1–13)

B King’s palace: Daniel requests more time (2:14–16)

C Daniel’s home: God reveals the dream (2:17–23)

B′ King’s palace: Daniel requests to see the king (2:24–25)

A′ King’s throne room: success of Daniel in explaining the dream (2:26–49)

v. 20-23 indicates a shift from prose to poetry thus emphasizing a climax in the narrative—if the penultimate point is that Daniel (not the court magicians, wisemen, etc. in all of Babylon) is able to satisfy the King’s demands and thus receive the honor. Then the ultimate point is that God is sovereign in this act. To this we will go the rest of our class.

It is interesting to note at the outset the shift in language.

How to Read Daniel Language and Structure

The fact that the Babylonian astrologers would speak in Aramaic is not particularly surprising since that was the everyday language of the Babylonian court. By that time, Aramaic was also the lingua franca (international language of diplomacy, finance, and politics) of the day, so the Hebrew reader would be able to read it. By shifting to Aramaic, the text gains vividness and realism.

The shift occurs in Ch. 2 with the speaking of the court astrologers ‘til the end of Ch. 7. Thus, 5 of the court tales and the 1st of the four Apocalyptic visions are included before the shift back to Hebrew. Many speculations are supplied as to why, but with no real consensus. The main point is perhaps that though an edited literary work with two distinct genres (court narratives and apocalyptic visions), it occurred in a true time of captivity and

Court narratives (Ch. 1-6) and Visions of Daniel (7-12): This helps us locate that Daniel, while often grouped with prophetic literature, has many elements of wisdom in this first half (similar to the court wisdom genre of this period) and thus could very well have been fitted together through editing with the rest of the account at a later period (perhaps in the Maccabean Era), but all having occurred together at the earlier date.

(see “Daniel 1–6 constitutes the court narratives of Daniel. Ancient Near Eastern court narrative is a genre of stories recounting the wisdom, abilities, intrigues, and adventures of royal courtiers. This includes tales of foreign courtiers who demonstrate superior wisdom to that of the king’s staff and are rewarded accordingly.

This genre fits well with an early date for Daniel, as opposed to a Maccabean date during the reign of Antiochus IV (see discussion of authorship and historicity in the Introduction). Court tales do not particularly fit the context of Antiochus IV in Palestine in the 160s BC, where there was no royal court and where working in a non-Israelite king’s court would have been considered treasonous among pious Jews. Collins argues that court narratives can “most plausibly be located in a milieu where such a court existed and was a focus of attention,” and so he takes these court tales in Daniel to contain materials that are older than the rest of the book, though in Collins’s view they were then re-edited in the Maccabean period to fit with Daniel 7–12. Patterson pushes the argument in the other direction. For him, evidence for the literary unity of the book of Daniel combined with the probable pre-Maccabean milieu for the court narratives is an argument for the pre-Maccabean date and Babylonian/Persian milieu for the whole book.2

Daniel 1–6 has sometimes also been categorized as wisdom literature. The stories of Daniel and his friends exercising godly wisdom to navigate successfully though life’s difficulties provide examples that readers were expected to imitate.

This first court narrative is a salvation story of sorts. Here God delivers Daniel and his friends not from death but from a situation in which they might be required to compromise their moral and religious ideals. God does not deliver them by overt miracle, although the healthiness of the young men after being on a vegetarian diet as opposed to eating the royal food might be thought a covert one. Rather than by overt miracle, Daniel and his friends are saved from this situation by the wisdom God gave Daniel (1:17).”

Sprinkle, Joe M. 2020. Daniel. Edited by T. Desmond Alexander, Thomas R. Schreiner, and Andreas J. Köstenberger. Evangelical Biblical Theology Commentary. Bellingham, WA: Lexham Press.

The apparent historic discrepancy

The King's Dream

What kind of revelation are dreams: special or natural revelation? How does this affect how we view them in our lives and those of others.

While Greek heroes like Dionysos, Achilles, Perseus and Protesilaos, and Eastern ones like Semiramis, became a model for Alexander, it was Herakles who appears to parallel his life the most. This was to the point where the two existed in a hyperreality of myth and real life. For example, the famed hero visited Alexander in a dream allowing his attack on Tyre.

Although myths served as tools of comfort, guidance and diplomacy, they also provided a measuring point for Alexander’s ambitions. With a god status and having traversed beyond the bounds of the world known to myth, Alexander had crossed over from the world of man to the world of ideals, or into mythology itself.

Myths, then, for Alexander were his modus operandi; how he oriented the expansive Unknown and his role within it. Although a master strategist, diplomat and warrior, his mind was transfixed on the ideal and abstract, on gods and heroes who beckoned him to go further. (The Influence of Mythology on the Mind of Alexander the Great | Ancient Origins (ancient-origins.net))

The role of dreams is both an important and tricky matter to navigate as it relates to ancient thought. The logical and/or sensory roles of our reason cannot account for this kind of third category which may incorporate reasonable ideas from within our scope of knowledge along with insights from our life as we experienced it. Yet, there remains an important gray area that is impassible for the human mind to fully reckon with. ​

Definition: The visual and aural sensations that a sleeping person experiences. Dreams in the Bible are often a medium for divine oracles.

The Lexham Bible Dictionary Ancient Dream Interpretation

The interpretation of dreams was a significant form of divination in the ancient world. Ancient Near Eastern and Graeco-Roman societies distinguished between oracular dreams and nonoracular dreams. Following the ancient Greek writer Artemidorus, most oracular dreams can be divided into two types. Message dreams typically do not require interpretation, and they often involve direct instructions that are delivered by a deity or a divine assistant. Symbolic dreams require an interpretation because they contain symbols and other nonliteral elements (Noegel, Nocturnal Ciphers, 6–7).

The Lexham Bible Dictionary Words for Dreams in the Bible

“Vision in the night” is an alternate means of referring to an oracular dream in both the Hebrew Bible and the New Testament. For examples, see Isa 29:7; Dan 2:19; Acts 16:9; 18:9 (Collins, Daniel, 159–60; Conzelmann, Acts, 127).

The Lexham Bible Dictionary Social-Scientific Study of Religious Visionary Dreams

the use of a shared hermeneutic in the interpretation of dreams and the interpretation of visions. The similarities between oracular dreams and waking visions in the Bible suggest that biblical writers likely considered the oracular dream as one particular type of oracular vision.

(Roberts, Ronald D. 2016. “Dream.” In The Lexham Bible Dictionary, edited by John D. Barry, David Bomar, Derek R. Brown, Rachel Klippenstein, Douglas Mangum, Carrie Sinclair Wolcott, Lazarus Wentz, Elliot Ritzema, and Wendy Widder. Bellingham, WA: Lexham Press.)

Dreams in the age of the church and how do we handle them today?

Where do we see the first great test in a dream and the subsequent exaltation of a man of God? See Gen. 40-41 and the story of Joseph. What parallels can we draw from this account?

An earlier interpreter of Scripture, St. Jerome (who translated the Latin Vulgata) makes a helpful remark that in the case of both Joseph and Daniel it was not the worthiness of the Pharoah and King of Babylon respectively that granted them visions, but God’s desire to elevate his servant at each point in time that creates this occasion.

The King’s demand to have both the content and its interpretation revealed (not just the latter).

The King is going to reward with either life and great and honors or death and great horrors.

The way the king has lost his sleep and is troubled in his spirit is indicative of his perhaps greatest vulnerability. No great army, amount of wealth and power, and ultimately human wrought distinction and security can grant him the relief he so desires.

God's Revelation

Daniel’s initial response is not to ​just enter into a think tank and try to conjecture (because truly they were against impossible odds); rather, the irrational demands of a disturbed king are driving these men to seek the One in whom all things (all wisdom and knowledge) is held together and from whom this dream came

Daniel’s great prayer of thanksgiving which gives the exultation in the Lord for His greatness but highlights the theological truths which are manifested in God having answered their specific request.

Daniel’s prayer is foretelling of that which will unfold in the interpretation. The annals of history unfurl what Daniel (what you Christian) already know about the Lord of History. What is contained in his words strikes right at the core of what our present day (as in Daniel’s) is obsessed with and worships: creation of self-destiny. Whether we believe in luck, coincidence, fate, etc. The Bible, and specifically, Daniel, demands that we pay homage to the Almighty Creator of heaven and earth who is overall and in all. This forces us to reconcile what we believe should happen with what God says will happen.

Daniel affirms (beginning in v. 27-30) what the original sages and seers of the King’s court stated: no man can know these things. Therefore, the request to be made known can only come from the one from whom it came. This is an incredibly important insight to gain as we would consider, not only our own dreams and supernatural revelations which may occur, but to be cautioned when a person would seek to communicate something that God alone knows.

An example is a new show on Netflix in which claims are made by a psychic or clairvoyant who may be better off working as a professional interrogator as they are undoubtedly gifted in synthesis of information and making sound inferences from details supplied to them. What is more, could there be demonic insight, can devils communicate previously available information about a human deceased to a living human? This seems absolutely possible to me. However, this is a far cry from being given divine insights into the recesses of a man’s heart and being given supernatural revelation apart from the help of the Lord.

Daniel's Interpretation

Daniel’s comments to the king are very interesting and familiar if we recall the Matthean version of the Lord’s Prayer contained in certain English Bible translations (most notably the KJV)

​You, O king, the king of kings, to whom the God of heaven has given the kingdom, the power, and the might, and the glory (v. 37)

The phrase “for thine is the kingdom, and the power, and the glory, forever,” as part of the Lord’s Prayer (Matthew 6:13), is absent from the early Greek manuscripts like Sinaiticus (א) and Vaticanus (B), both 4th-century manuscripts; Bezae (D) from the 5th century; and Dublinensis (Z) from the 6th century. The absence of the phrase in these early Greek manuscripts is a significant evidence that the words were not original in Matthew’s Gospel. That it is absent in the writings of early theologians like Tertullian (2nd—3rd centuries), Origen (3rd century), Cyprian (3rd century), Ambrose (4th century), and Augustine (4th—5th centuries) also suggests that “for thine is the kingdom, and the power, and the glory, forever” was not originally included in the Lord’s Prayer. On the other hand, there are some early references to the phrase, including in the very early (2nd-century) Didache [minus he basileia (“the kingdom”)] (Kirsopp Lake, The Apostolic Fathers, Volume I, G.P. Putnam’s Sons, 1919, p. 320). While the phrase is absent from the earliest Greek Bible manuscripts, it is present in the majority of later Greek manuscripts and an increasing number of theological writings as time went on. The question of whether or not “for thine is the kingdom, and the power, and the glory, forever” was included in the Lord’s Prayer is not easily answered, as there is data to support both perspectives. The earliest evidence of the Greek Bible manuscripts supports the exclusion of the phrase, while its widespread presence in later manuscripts means the phrase cannot be discarded lightly. Based on these data points, it would seem that the addendum to Matthew 6:13 may have been an editorial doxological addition first in the Didache (an extrabiblical document) and slightly refined to include the kingdom as time progressed. The doxology “for thine is the kingdom, and the power, and the glory, forever” seems most likely to be a kind of hymnic addition to facilitate a worshipful reading of the passage. While the statement is certainly true—God’s is the kingdom, the power, and the glory forever—it was probably not originally in Matthew’s Gospel (particularly if one weighs heavily the earliest Greek manuscripts, as does the NASB, for example). (note from: https://www.gotquestions.org/for-thine-is-the-kingdom.html)

On the matter of how Daniel relates to the King…what is to be our posture? Is he going over the top? What ought our response be to when we are before rulers in public venues where we can show (or not show) honor to a political figure?

English Standard Version Chapter 2

13 Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, 14 or to governors as sent by him to punish those who do evil and to praise those who do good. 15 For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. 16 Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God. 17 Honor everyone. Love the brotherhood. Fear God. Honor the emperor.

English Standard Version Chapter 13

13 Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. 2 Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. 3 For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, 4 for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer.

Getting into the actual interpretation of the dream, there are varied accounts. The most sensible, which might be viewed as a kind of preterist view, is that of an historical account of world activities which would usher in the blessed Messiah of the people of Israel (and the Gentiles/nations). I believe the most faithful rendering is that which accounts for what occurs in Daniel’s own lifetime, the intertestamental period, and finally, that period of which the life and times of Jesus occur in. This further accounts for how Jesus’ own appropriation of the title Son of Man will play into how the book of Daniel features in the prophetic identity of the Messiah and his Messianic reign.

The language of judgement borrows from Ps. 1:4 and the fact of the fourth kingdom getting more space then the other three combined is telling of its significance in redemptive history. However, most interesting is the stone cut from no human hands which is extremely important in the oracle which depicts something smaller yet greater and strong and never ending. Of whom’s kingdom to the Scriptures to this point speak of as “standing forever?”

English Standard Version Chapter 7

16 And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever.’ ”

English Standard Version Psalm 89

I will establish your offspring forever,

and build your throne for all generations.’ ”

To this we may conclude that the throne of this everlasting Kingdom is that of David’s, but the realized eschatological fulfillment is in Christ: Jn. 18:36; Col. 1:13; 1Ti. 6:15; Rev. 19:16;

However, the primary point of the interpretation is not whether or not we can determine the kingdoms represented nor even how the shape of human history has unfolded from this period ‘til present. It is most important to recognize that what God is doing is overseeing the unfolding of human history and ultimately and decisively driving it to its climax in the coming of His Messiah who is establishing his heavenly rule and reign on earth and will eventually conquer all His enemies or as Paul writes to the Corinthians,

English Standard Version Chapter 15

But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. 24 Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. 28 When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

Daniel's Exaltation

The King does just as he said and in turn, pays homage to both Daniel and to the true God of Daniel whom he refers to as, “God of gods and Lord of Kings, and a revealer of mysteries.”

Conclusion

(Disarming the Secular Gods (Downers Grove: IVP, 1989), p. 59.

The Message of Daniel: His Kingdom Cannot Fail 3. Theological Testimony

Peter Moore describes the impressive sunken garden in front of the Beinicke Rare Book Library on Yale University’s campus. It is meant to simulate the universe. A large marble pyramid stands in one corner, symbolizing time. Another corner sports a huge doughnut shaped structure standing on its side. It signifies energy. In a third corner is a huge die perched on one tip as if ready to topple any which way. It is the symbol of chance. This, Moore says, is the world view of modern man: ‘a self-existing universe consisting of energy, time and chance.’ And those in Babylon, ancient or modern, don’t know which way the die will fall. Chance is opaque. It is the world of whatever.

Bible Christians think the Yale garden is a lie. They hold that there is a God who knows and orders the course of history down through the rise and rubble of nations until the days when he sets up a kingdom that shall never be destroyed (44). This is no brilliant insight of theirs; they only hold this because there is a God in heaven who reveals mysteries—and has done so. He has given them revelation material like Daniel 2. But we who hold this kingdom-view can easily forget how unbearably sad Joe and Jane Pagan might be, for they go out their front door in the morning and have no idea where history is heading, or if it is. Maybe it’s all too cerebral; but I can only say that if I didn’t believe Daniel 2:44, I couldn’t find the energy to place one foot in front of another.

How to Read Daniel Yahweh’s Wisdom Is Superior

True wisdom comes directly from Yahweh, who gives it to those who fear him.

How to Read Daniel Yahweh’s Wisdom Is Superior

In this, Daniel and his friends illustrate the type of wisdom presented in the book of Proverbs, where we learn that “the fear of the LORD is the beginning of knowledge” (Prov 1:7). Job is yet another example of this type of fear: Job at the end simply submits himself to God in the midst of his suffering and in an anticipation of his final conclusion he announces, “The fear of the Lord—that is wisdom” (Job 28:28). And finally we remember the conclusion of the book of Ecclesiastes. “Now all has been heard; here is the conclusion of the matter: fear God and keep his commandments” (Eccles 12:13). These three wisdom books all agree, along with Daniel, that true wisdom comes only from God and is accessed only through having a proper relationship with him.

How to Read Daniel Conclusion

Finally, we have seen that Daniel 1 and 2 have a close relationship that together show that, though Nebuchadnezzar has tried to assert his control over the four young Judean men, God is the one who gives them what they need. Their bodies are well nourished not because of Nebuchadnezzar’s diet but because God made them that way in spite of the fact that they were eating vegetables and drinking water. They were wise not because of their graduation from Babylonian University but because God revealed his wisdom to them.

(Longman, Tremper, III. 2020. How to Read Daniel. How to Read Series. Downers Grove, IL: IVP Academic: An Imprint of InterVarsity Press.)