Daniel Series lesson 7b Chapter 2
Daniel Series lesson 7b Chapter 2 • Sermon • Submitted
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1. There are several possible explanations as to how Daniel underwent three years of training yet interpreted Nebuchadnezzar’s dream in the second year of the king’s reign.
1. There are several possible explanations as to how Daniel underwent three years of training yet interpreted Nebuchadnezzar’s dream in the second year of the king’s reign.
A. 3.2.1.1.1 - Accession Year Reckoning?
A. 3.2.1.1.1 - Accession Year Reckoning?
Many commentators understand Daniel to have interpreted Nebuchadnezzar’s dream after graduation from his three years of training. This would preserve the natural order of the two chapters so the events described in chapter 2 immediately following those at the end of chapter 1.
Many commentators understand Daniel to have interpreted Nebuchadnezzar’s dream after graduation from his three years of training. This would preserve the natural order of the two chapters so the events described in chapter 2 immediately following those at the end of chapter 1.
In Babylon the accession year of a king was not counted as the first year of his reign. So Nebuchadnezzar became king, year 1 of Daniel’s training; his first year as king was Daniel’s second year of training; his second year of kingship was Daniel’s third year of training. Therefore, Daniel finished his three years of training in Nebuchadnezzar’s second year, precisely the year that begins the episode of chapter
In Babylon the accession year of a king was not counted as the first year of his reign. So Nebuchadnezzar became king, year 1 of Daniel’s training; his first year as king was Daniel’s second year of training; his second year of kingship was Daniel’s third year of training. Therefore, Daniel finished his three years of training in Nebuchadnezzar’s second year, precisely the year that begins the episode of chapter
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.
Numerous commentators understand accession-year reckoning as a possible explanation of this apparent discrepancy
16 including: Archer,17 Benware,18 Clough,19 Dean,20 Leupold,21 Miller,22 Steinmann,23 and Walvoord.24
For additional information on accession-year reckoning, see When Does a Year Begin?
B. 3.2.1.1.2 - Before Daniel’s Graduation?
B. 3.2.1.1.2 - Before Daniel’s Graduation?
It is also possible Daniel interpreted Nebuchadnezzar’s dream before he graduated. This would place the events of
It is also possible Daniel interpreted Nebuchadnezzar’s dream before he graduated. This would place the events of
‣ chronologically before the end of
‣.
‣ chronologically before the end of
‣.
It is entirely possible that the vision of
It is entirely possible that the vision of
‣ and the interpretation of the dream occurred during the third year of Daniel’s training, before the formal presentation of the four youths to the king.
‣ and the interpretation of the dream occurred during the third year of Daniel’s training, before the formal presentation of the four youths to the king.
This would take away all objections concerning the statement of
This would take away all objections concerning the statement of
20 And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.
‣, as it would make Daniel’s graduation after the events of
‣, as it would make Daniel’s graduation after the events of
‣. That the book of Daniel is not written in strict chronological order is evident from the placing of chapters 5‣ and 6‣ before chapters 7‣ and 8‣, out of chronological order.25
‣. That the book of Daniel is not written in strict chronological order is evident from the placing of chapters 5‣ and 6‣ before chapters 7‣ and 8‣, out of chronological order.25
Advocates of this view note Daniel and his companions were not included in those called before the king to interpret the dream (
Advocates of this view note Daniel and his companions were not included in those called before the king to interpret the dream (
‣). They may not have completed their training yet and therefore were not yet considered to be fully qualified as wise men.26
‣). They may not have completed their training yet and therefore were not yet considered to be fully qualified as wise men.26
On the other hand, critics of this view respond by pointing out Daniel and his companions were included in the resulting order to kill all the wise men. This would seem to indicate they were considered to be qualified to serve in such positions.27
On the other hand, critics of this view respond by pointing out Daniel and his companions were included in the resulting order to kill all the wise men. This would seem to indicate they were considered to be qualified to serve in such positions.27
Interpreters who suggest Daniel interpreted the dream prior to graduation include: Combs,28 MacArthur,29 McGee,30 Mills,31 Pentecost,32 and Walvoord.33
Interpreters who suggest Daniel interpreted the dream prior to graduation include: Combs,28 MacArthur,29 McGee,30 Mills,31 Pentecost,32 and Walvoord.33
C. 3.2.1.1.3 - Partial (Inclusive) Years?
C. 3.2.1.1.3 - Partial (Inclusive) Years?
Another possible solution is found in taking the years of training as inclusive years. In other words, the Hebrew youths did not train for a full three years, but merely one year and parts of two others.
Another possible solution is found in taking the years of training as inclusive years. In other words, the Hebrew youths did not train for a full three years, but merely one year and parts of two others.
Driver also points out that Daniel did not have to train three complete years, but according to Hebrew usage, a part of a year was reckoned as a whole. This would mean that the program could have lasted less than two years if it consisted of a full year and parts of two others. Any of these suggestions (or a combination of them) could explain how the three-year training program was completed in Nebuchadnezzar’s second year.34
Driver also points out that Daniel did not have to train three complete years, but according to Hebrew usage, a part of a year was reckoned as a whole. This would mean that the program could have lasted less than two years if it consisted of a full year and parts of two others. Any of these suggestions (or a combination of them) could explain how the three-year training program was completed in Nebuchadnezzar’s second year.34
Interpreters who see inclusive year counting as a possible explanation35 include: Miller,36 Whitcomb,37 and Young.38
Interpreters who see inclusive year counting as a possible explanation35 include: Miller,36 Whitcomb,37 and Young.38
Against this view, Wood cites “evidence that a parallel training period of the later Persians did cover three full years.”39
Against this view, Wood cites “evidence that a parallel training period of the later Persians did cover three full years.”39
D. 3.2.1.1.4 - Different Points of Reference?
D. 3.2.1.1.4 - Different Points of Reference?
Another group of commentators suggest the years of Daniel’s training are reckoned from an earlier period when Nebuchadnezzar co-reigned with his father, Nabopolassar. Thus, the second year of Nebuchadnezzar’s sole reign could fall after the three years of training completed.
Another group of commentators suggest the years of Daniel’s training are reckoned from an earlier period when Nebuchadnezzar co-reigned with his father, Nabopolassar. Thus, the second year of Nebuchadnezzar’s sole reign could fall after the three years of training completed.
The solution of this difficulty is: Nebuchadnezzar first ruled as subordinate to his father Nabopolassar, to which time the first chapter refers (
‣); whereas “the second year” in the second chapter is dated from his sole sovereignty.40
The solution of this difficulty is: Nebuchadnezzar first ruled as subordinate to his father Nabopolassar, to which time the first chapter refers (
‣); whereas “the second year” in the second chapter is dated from his sole sovereignty.40
1 In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.
Among commentators with this view, we find Anstey,41 Barnes,42 Calvin,43 Clarke,44 Fausset,45 and Zöckler.46
Among commentators with this view, we find Anstey,41 Barnes,42 Calvin,43 Clarke,44 Fausset,45 and Zöckler.46
Other commentators agree that the three years of
Other commentators agree that the three years of
‣ and the second year mentioned in
‣ and the second year mentioned in
‣ have different points of reference, but they suggest solutions other than the difference between the beginning of Nebuchadnezzar’s co-reign and sole-reign. Jerome relates an early Jewish suggestion: the second year in this verse is counted from a point in time when Nebuchadnezzar achieved a wider dominion.47 Sedar Olam adopts the view that the second year is in relation to the destruction of the temple.48 Gill suggests the second year is in relation to the beginning of Daniel’s ministry standing before Nebuchadnezzar after graduation (
‣).49
‣ have different points of reference, but they suggest solutions other than the difference between the beginning of Nebuchadnezzar’s co-reign and sole-reign. Jerome relates an early Jewish suggestion: the second year in this verse is counted from a point in time when Nebuchadnezzar achieved a wider dominion.47 Sedar Olam adopts the view that the second year is in relation to the destruction of the temple.48 Gill suggests the second year is in relation to the beginning of Daniel’s ministry standing before Nebuchadnezzar after graduation (
‣).49
19 And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.
E. 3.2.1.1.5 - Daniel Taken Before the Year Nebuchadnezzar Ascended the Throne
E. 3.2.1.1.5 - Daniel Taken Before the Year Nebuchadnezzar Ascended the Throne
Another possible solution, having the advantage of great simplicity, is that Daniel was taken in 606 B.C., prior to the Battle of Carchemish (605 B.C.) so his third year of training was complete by the time of Nebuchadnezzar’s second year as king.
Another possible solution, having the advantage of great simplicity, is that Daniel was taken in 606 B.C., prior to the Battle of Carchemish (605 B.C.) so his third year of training was complete by the time of Nebuchadnezzar’s second year as king.
As Nebuchadnezzar did not become king until after the death of his father, Nabopolassar, in B. C. 605, the second year of his reign would be B. C. 603, and as Daniel and his companions were carried captive in B. C. 606, and were in training for three years, the dream of Nebuchadnezzar did not occur until sometime after they had graduated from the “Palace School,” or “National University.” This accounts for why they were included among those who were to be slain ( ,
), though for some reason they do not appear to have been informed as to the demand of the King (
‣).50
As Nebuchadnezzar did not become king until after the death of his father, Nabopolassar, in B. C. 605, the second year of his reign would be B. C. 603, and as Daniel and his companions were carried captive in B. C. 606, and were in training for three years, the dream of Nebuchadnezzar did not occur until sometime after they had graduated from the “Palace School,” or “National University.” This accounts for why they were included among those who were to be slain ( ,
), though for some reason they do not appear to have been informed as to the demand of the King (
‣).50
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.
13 And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.
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.
This interpretation has several related benefits:
This interpretation has several related benefits:
(1) It explains how the events of
(1) It explains how the events of
1 In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.
‣ could take place during Jehoiakim’s third year while the battle of Carchemish () is associated by Jeremiah with Jehoiakim’s fourth year ();
‣ could take place during Jehoiakim’s third year while the battle of Carchemish () is associated by Jeremiah with Jehoiakim’s fourth year ();
19 Pharaoh king of Egypt, and his servants, and his princes, and all his people;
1 The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that was the first year of Nebuchadrezzar king of Babylon;
(2) It results in a 70 year period from the beginning of Israel’s captivity to the decree of Cyrus allowing the Jews to return to Jerusalem (606 - 536 B.C.). See commentary on
.
(2) It results in a 70 year period from the beginning of Israel’s captivity to the decree of Cyrus allowing the Jews to return to Jerusalem (606 - 536 B.C.). See commentary on
.
1 In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.
Interpreters who favor this explanation include Anderson,51 Jones,52 Keil,53 and Larkin.54
Interpreters who favor this explanation include Anderson,51 Jones,52 Keil,53 and Larkin.54
I. Nebuchadnezzar’s Vision of the Image.
I. Nebuchadnezzar’s Vision of the Image.
A. Nebuchadnezzar’s Dream and Command.
A. Nebuchadnezzar’s Dream and Command.
1.
1.
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 shew 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 Syriack, O king, live for ever: tell thy servants the dream, and we will shew 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 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. 7 They answered again and said, Let the king tell his servants the dream, and we will shew 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 shew me the interpretation thereof. 10 The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. 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. 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.
2. Nebuchadnezzar’s second year of reign. Evidently, he had forgotten the dream (2:3) or he was testing the credibility of its interpretation.
2. Nebuchadnezzar’s second year of reign. Evidently, he had forgotten the dream (2:3) or he was testing the credibility of its interpretation.
a. Hailey brought up a chronology problem.
a. Hailey brought up a chronology problem.
b. If this is the second year of the king’s reign (; ), how can the three-year period (, ) be up for Daniel and his friends to stand in the court ()?
b. If this is the second year of the king’s reign (; ), how can the three-year period (, ) be up for Daniel and his friends to stand in the court ()?
1 In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.
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.
5 And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king.
19 And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.
21 And Daniel continued even unto the first year of king Cyrus.
i. , In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.
i. , In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.
1 In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.
ii. , And in the second year of the reign of Nebuchadnezzar Nebuchadnezzardreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.
ii. , And in the second year of the reign of Nebuchadnezzar Nebuchadnezzardreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.
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.
iii. , , And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah; therefore stood they before the king.
iii. , , And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah; therefore stood they before the king.
5 And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king.
19 And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.
iv. , And Daniel continued even until unto the first year of Cyrus.
iv. , And Daniel continued even until unto the first year of Cyrus.
21 And Daniel continued even unto the first year of king Cyrus.
c. Coffman suggested that the youth were in Babylon a year earlier than when Nebuchadnezzar actually assumed the throne. He was first “co-regent” with his father (Turner, p. 28).
c. Coffman suggested that the youth were in Babylon a year earlier than when Nebuchadnezzar actually assumed the throne. He was first “co-regent” with his father (Turner, p. 28).
d. Hailey said it has more to do with whether the numbering of the years is according to the Babylonian or Palestinian method.
d. Hailey said it has more to do with whether the numbering of the years is according to the Babylonian or Palestinian method.
3. Nebuchadnezzar called for the wise men so they could tell him his dream and give the interpretation.
3. Nebuchadnezzar called for the wise men so they could tell him his dream and give the interpretation.
a. The Chaldeans (others) appealed to the king to relay the dream. “Such men were highly honored in ancient society and were important members of the priesthood. They exercised great influence in a kingdom, because their advice was regularly sought before major decisions were made or actions taken” (Wood, p. 31).
a. The Chaldeans (others) appealed to the king to relay the dream. “Such men were highly honored in ancient society and were important members of the priesthood. They exercised great influence in a kingdom, because their advice was regularly sought before major decisions were made or actions taken” (Wood, p. 31).
b. The king said for the Chaldeans to tell the dream, then he would know they could give a reliable interpretation.
b. The king said for the Chaldeans to tell the dream, then he would know they could give a reliable interpretation.
c. The king grew tired of their “buying time” and threatened them with utter destruction. This “conversation” went back and forth three times before the king gave the execution order.
c. The king grew tired of their “buying time” and threatened them with utter destruction. This “conversation” went back and forth three times before the king gave the execution order.
d. The Chaldeans rebuked the king on their third response.
d. The Chaldeans rebuked the king on their third response.
4. Nebuchadnezzar sent out the order for all the wise men of Babylon to be killed.
4. Nebuchadnezzar sent out the order for all the wise men of Babylon to be killed.
a. Verse 11 is the point: If the gods can give an answer and you (the Chaldeans) represent the gods, then why can’t you give an answer?
a. Verse 11 is the point: If the gods can give an answer and you (the Chaldeans) represent the gods, then why can’t you give an answer?
b. The fact that they could not indicated to Nebuchadnezzar that they were liars and fakes.
b. The fact that they could not indicated to Nebuchadnezzar that they were liars and fakes.
B. Daniel appealed for time.
B. Daniel appealed for time.
1. ,
1. ,
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 shew 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.
2. Perhaps the king’s execution command was already underway () but leaves open the possibility that it was not.
2. Perhaps the king’s execution command was already underway () but leaves open the possibility that it was not.
13 And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.
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:
a. , And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain
a. , And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain
13 And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.
b. , 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
b. , 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
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:
3. Arioch was the captain of the king’s guard.
3. Arioch was the captain of the king’s guard.
a. This would have been a “rugged” man. Being in this position he was, no doubt, a man who heard many appeals for mercy. Perhaps he was a man callous to it all.
a. This would have been a “rugged” man. Being in this position he was, no doubt, a man who heard many appeals for mercy. Perhaps he was a man callous to it all.
b. In this case, perhaps Daniel was a different sort of young man than he had experienced before.
b. In this case, perhaps Daniel was a different sort of young man than he had experienced before.
c. It is a remarkable thing for the captain of the guard to grant a person under the execution decree a hearing.
c. It is a remarkable thing for the captain of the guard to grant a person under the execution decree a hearing.
4. Daniel appeals to the king for time.
4. Daniel appeals to the king for time.
C. Daniel, Hananiah, Mishael, and Azariah appeal to the Lord for help. Daniel praises God.
C. Daniel, Hananiah, Mishael, and Azariah appeal to the Lord for help. Daniel praises God.
1. ,
1. ,
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.
2. The Lord revealed the king’s dream to Daniel.
2. The Lord revealed the king’s dream to Daniel.
3. Daniel praised the Lord’s name.
3. Daniel praised the Lord’s name.
a. Wisdom resides with God.
a. Wisdom resides with God.
b. God affects world matters.
b. God affects world matters.
c. Daniel is the beneficiary of the Lord’s blessing.
c. Daniel is the beneficiary of the Lord’s blessing.
D. Daniel stands before Nebuchadnezzar.
D. Daniel stands before Nebuchadnezzar.
1. ,
1. ,
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 shew 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, shew 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.
2. Daniel tells Arioch not to kill the wise men of Babylon.
2. Daniel tells Arioch not to kill the wise men of Babylon.
a. He requested that Arioch take him before the king.
a. He requested that Arioch take him before the king.
b. Perhaps Arioch took credit for having “found” a wise man of Judea.
b. Perhaps Arioch took credit for having “found” a wise man of Judea.
3. Daniel stands before the king.
3. Daniel stands before the king.
a. The king asked if Daniel can make known the dream and its interpretation.
a. The king asked if Daniel can make known the dream and its interpretation.
b. Daniel told the king that his request cannot be met by any man on earth and neither is there any wisdom in him (Daniel) that allows him to stand before the king.
b. Daniel told the king that his request cannot be met by any man on earth and neither is there any wisdom in him (Daniel) that allows him to stand before the king.
c. But there is a God in heaven who reveals secret things
c. But there is a God in heaven who reveals secret things
4. To the king it was revealed what would happen in the latter days.
4. To the king it was revealed what would happen in the latter days.
a. The phrase “latter days” is an indefinite phrase that must be determined by context.
a. The phrase “latter days” is an indefinite phrase that must be determined by context.
i. The Jewish Study Bible (JSB) translates “latter days” as “end of days.”
i. The Jewish Study Bible (JSB) translates “latter days” as “end of days.”
ii. The New English Translation (NET) renders it “latter times.”
ii. The New English Translation (NET) renders it “latter times.”
b. Commonly the phrase is interpreted to refer to Messianic times.
b. Commonly the phrase is interpreted to refer to Messianic times.
i. ,
i. ,
2 And it shall come to pass in the last days,
That the mountain of the Lord’s house shall be established in the top of the mountains,
And shall be exalted above the hills;
And all nations shall flow unto it.
3 And many people shall go and say,
Come ye, and let us go up to the mountain of the Lord,
To the house of the God of Jacob;
And he will teach us of his ways,
And we will walk in his paths:
For out of Zion shall go forth the law,
And the word of the Lord from Jerusalem.
4 And he shall judge among the nations,
And shall rebuke many people:
And they shall beat their swords into plowshares,
And their spears into pruninghooks:
Nation shall not lift up sword against nation,
Neither shall they learn war any more.
ii. ,
ii. ,
1 But in the last days it shall come to pass,
That the mountain of the house of the Lord shall be established in the top of the mountains,
And it shall be exalted above the hills;
And people shall flow unto it.
2 And many nations shall come, and say,
Come, and let us go up to the mountain of the Lord,
And to the house of the God of Jacob;
And he will teach us of his ways,
And we will walk in his paths:
For the law shall go forth of Zion,
And the word of the Lord from Jerusalem.
3 And he shall judge among many people,
And rebuke strong nations afar off;
And they shall beat their swords into plowshares,
And their spears into pruninghooks:
Nation shall not lift up a sword against nation,
Neither shall they learn war any more.
4 But they shall sit every man under his vine and under his fig tree;
And none shall make them afraid:
For the mouth of the Lord of hosts hath spoken it.
iii. ,
iii. ,
28 And it shall come to pass afterward,
That I will pour out my spirit upon all flesh;
And your sons and your daughters shall prophesy,
Your old men shall dream dreams,
Your young men shall see visions:
iv. ;
iv. ;
17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:
24 Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.
v. ,
v. ,
24 Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.
vi. ,
vi. ,
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
E. Daniel tells the king his dream.
E. Daniel tells the king his dream.
1. ,
1. ,
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 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. A great image. Some think there is no deterioration in kingdom quality in view with the differences in metals. Others think there is deterioration in view.
2. A great image. Some think there is no deterioration in kingdom quality in view with the differences in metals. Others think there is deterioration in view.
3. Description:
3. Description:
a. Its head was of gold.
a. Its head was of gold.
b. Its chest and arms of silver.
b. Its chest and arms of silver.
c. Its belly and thighs of bronze.
c. Its belly and thighs of bronze.
d. Its legs of iron.
d. Its legs of iron.
e. The feet were part iron and part clay.
e. The feet were part iron and part clay.
4. A stone cut without hands.
4. A stone cut without hands.
a. This stone struck the image and the image was crushed.
a. This stone struck the image and the image was crushed.
b. This stone became a mountain.
b. This stone became a mountain.
F. Daniel interprets the king’s dream.
F. Daniel interprets the king’s dream.
1. ,
1. ,
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.
2. Modern interpreters generally interpret this section to refer to four world empires.
2. Modern interpreters generally interpret this section to refer to four world empires.
They are:
They are:
Babylon,
Babylon,
Medo-Persia,
Medo-Persia,
Grecian,
Grecian,
and Roman.
and Roman.
However, in the JSB, this is understood to refer to Babylon, Media, Persia, and Greece. However, this is not so.
However, in the JSB, this is understood to refer to Babylon, Media, Persia, and Greece. However, this is not so.
3. Nebuchadnezzar represents the head of gold, as declared by God.
3. Nebuchadnezzar represents the head of gold, as declared by God.
a. , 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.
a. , 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.
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.
b. Turner commented that Babylon made a chief contribution to our Lord’s “fullness of time” visit when the synagogue was introduced to the religious community.
b. Turner commented that Babylon made a chief contribution to our Lord’s “fullness of time” visit when the synagogue was introduced to the religious community.
c. These were buildings in which Jewish people would/could gather for instruction in the Scriptures since they had no Temple and its surroundings.
c. These were buildings in which Jewish people would/could gather for instruction in the Scriptures since they had no Temple and its surroundings.
d. The Jewish community had synagogues scattered through the empire during the time of Rome. When Paul went to preach in each new community, this is where he would first go.
d. The Jewish community had synagogues scattered through the empire during the time of Rome. When Paul went to preach in each new community, this is where he would first go.
4. The arms and chest of silver will bring another, inferior kingdom.
4. The arms and chest of silver will bring another, inferior kingdom.
a. This would refer to the Medo-Persian Empire (539- 330 B.C.). In what way the Medo-Persian Empire was inferior is hard to say; as an empire, itey lasted longer and was larger in size.
a. This would refer to the Medo-Persian Empire (539- 330 B.C.). In what way the Medo-Persian Empire was inferior is hard to say; as an empire, itey lasted longer and was larger in size.
b. The Medo-Persian contribution to our Lord’s arrival was with respect to law and order. Theirs was “a reign which enforced law and order such as the world has never seen . . .” (Turner, pp. 52-53).
b. The Medo-Persian contribution to our Lord’s arrival was with respect to law and order. Theirs was “a reign which enforced law and order such as the world has never seen . . .” (Turner, pp. 52-53).
c. Note: Some try to separate the Medo-Persian Empire into the Medes, followed by the Persians. However, as a world empire, Coffman, quoting Leupold, said, “There never was such an empire as the Median empire . . .”
c. Note: Some try to separate the Medo-Persian Empire into the Medes, followed by the Persians. However, as a world empire, Coffman, quoting Leupold, said, “There never was such an empire as the Median empire . . .”
5. The belly and thighs of bronze will bring a third kingdom which shall rule over the earth.
5. The belly and thighs of bronze will bring a third kingdom which shall rule over the earth.
a. This was the Grecian Empire (330-63 B.C).
a. This was the Grecian Empire (330-63 B.C).
b. Their chief contribution to our Lord’s arrival was the Greek language. When our Lord walked upon this earth, the language of the common man was Greek.
b. Their chief contribution to our Lord’s arrival was the Greek language. When our Lord walked upon this earth, the language of the common man was Greek.
6. The fourth kingdom will be as strong as iron (the legs) and crush others; the feet represent division among itself (making it fragile), but it still exhibits strength.
6. The fourth kingdom will be as strong as iron (the legs) and crush others; the feet represent division among itself (making it fragile), but it still exhibits strength.
a. This would refer to the Roman Empire (63 B.C. – A.D. 476).
a. This would refer to the Roman Empire (63 B.C. – A.D. 476).
b. Rome brought good roads, freedom of travel, communication, and Roman citizenship.
b. Rome brought good roads, freedom of travel, communication, and Roman citizenship.
c. Though Rome conquered and exhibited its strength, conquered people were never really unified with Rome.
c. Though Rome conquered and exhibited its strength, conquered people were never really unified with Rome.
7. God will set up His kingdom.
7. God will set up His kingdom.
a. In the days of those kings. “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” (Barnes, E-Sword).
a. In the days of those kings. “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” (Barnes, E-Sword).
b. What is this kingdom?
b. What is this kingdom?
i. It is the kingdom set up by the Lord Jesus. When he started preaching, He told the people to repent for the kingdom of God was near. (, From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.)
i. It is the kingdom set up by the Lord Jesus. When he started preaching, He told the people to repent for the kingdom of God was near. (, From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.)
17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.
ii. Some time into His ministry, He told the people that some would not see death until they saw the kingdom come with power. (, And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.)
ii. Some time into His ministry, He told the people that some would not see death until they saw the kingdom come with power. (, And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.)
1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.
iii. He told His disciple that He was going to build His church; He used this word in relationship to the kingdom. (, And I say unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.)
iii. He told His disciple that He was going to build His church; He used this word in relationship to the kingdom. (, And I say unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.)
18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. 19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
c. The kingdom will not be left to other people. A man-made kingdom is bound to fail and/or be corrupted.
c. The kingdom will not be left to other people. A man-made kingdom is bound to fail and/or be corrupted.
d. It will never be destroyed.
d. It will never be destroyed.
i. , , And I say unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
i. , , And I say unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
8. This dream and the interpretation is certain.
8. This dream and the interpretation is certain.
G. Nebuchadnezzar’s response.
G. Nebuchadnezzar’s response.
1. ,
1. ,
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 Abed-nego, over the affairs of the province of Babylon: but Daniel sat in the gate of the king.
2. Nebuchadnezzar was impressed and prostrate before Daniel.
2. Nebuchadnezzar was impressed and prostrate before Daniel.
a. Did the king prostrate himself and worship Daniel? The reading would suggest as much.
a. Did the king prostrate himself and worship Daniel? The reading would suggest as much.
b. However, in the words of the king there was a clear recognition that it was Daniel’s God that was so impressive to Nebuchadnezzar.
b. However, in the words of the king there was a clear recognition that it was Daniel’s God that was so impressive to Nebuchadnezzar.
c. The irony of this whole matter is that the king was bowing before a conquered and captive man!
c. The irony of this whole matter is that the king was bowing before a conquered and captive man!
3. Daniel is rewarded with riches and made ruler over all Babylon.
3. Daniel is rewarded with riches and made ruler over all Babylon.
4. Daniel petitions the king for his friends.
4. Daniel petitions the king for his friends.
3.2.1.2 - Dreams
3.2.1.2 - Dreams
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 shew the king his dreams. So they came and stood before the king.
2 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.
Nebuchadnezzar had dreams
Nebuchadnezzar had dreams
Nebuchadnezzar’s Dream
Nebuchadnezzar’s Dream
55
Dreams (plural) may refer to a single dream with many details or a dream extending over a long period.56 or that the dream occurred on repeated occasions so as to become a continued distraction—perhaps even an obsession—with the king.
Dreams (plural) may refer to a single dream with many details or a dream extending over a long period.56 or that the dream occurred on repeated occasions so as to become a continued distraction—perhaps even an obsession—with the king.
This is not the first occasion where Scripture records God giving dreams to a pagan king.
This is not the first occasion where Scripture records God giving dreams to a pagan king.
A. God warned Abimelech in a dream by night that the woman he had taken was Abraham’s wife ().
A. God warned Abimelech in a dream by night that the woman he had taken was Abraham’s wife ().
3 But God came to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken; for she is a man’s wife.
B.Pharaoh of Egypt had a dream wherein God communicated in advance concerning a time of coming plenty to be followed by famine ().
B.Pharaoh of Egypt had a dream wherein God communicated in advance concerning a time of coming plenty to be followed by famine ().
1 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. 2 And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow. 3 And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed; and stood by the other kine upon the brink of the river. 4 And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke. 5 And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good. 6 And, behold, seven thin ears and blasted with the east wind sprung up after them. 7 And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream.
C.Similarly to the events recorded in this chapter, God made Pharaoh’s understanding of the dream depend upon the interpretation of a Jew who was captive in his realm (Joseph, ).
C.Similarly to the events recorded in this chapter, God made Pharaoh’s understanding of the dream depend upon the interpretation of a Jew who was captive in his realm (Joseph, ).
D.With Pharaoh and Nebuchadnezzar, God used the dreams for multiple purposes: to reveal the future to the pagan king and to promote the Jewish interpreter to a position of influence and power in order to provide benefit to his countrymen who would subsequently follow (; ).
D.With Pharaoh and Nebuchadnezzar, God used the dreams for multiple purposes: to reveal the future to the pagan king and to promote the Jewish interpreter to a position of influence and power in order to provide benefit to his countrymen who would subsequently follow (; ).
3 And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: 4 I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes. 5 And Jacob rose up from Beer-sheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him. 6 And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him: 7 His sons, and his sons’ sons with him, his daughters, and his sons’ daughters, and all his seed brought he with him into Egypt.
20 But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.
In all three instances, the dream is given as a warning, evidence of God’s mercy and personal concern for the pagan king and those within his realm.
In all three instances, the dream is given as a warning, evidence of God’s mercy and personal concern for the pagan king and those within his realm.
For God may speak in one way, or in another, Yet man does not perceive it. In a dream, in a vision of the night, When deep sleep falls upon men, While slumbering on their beds, Then He opens the ears of men, And seals their instruction.
For God may speak in one way, or in another, Yet man does not perceive it. In a dream, in a vision of the night, When deep sleep falls upon men, While slumbering on their beds, Then He opens the ears of men, And seals their instruction.
In order to turn man from his deed, And conceal pride from man, He keeps back his soul from the Pit, And his life from perishing by the sword. () [emphasis added]
14 For God speaketh once,
Yea twice, yet man perceiveth it not.
15 In a dream, in a vision of the night,
When deep sleep falleth upon men,
In slumberings upon the bed;
16 Then he openeth the ears of men,
And sealeth their instruction,
17 That he may withdraw man from his purpose,
And hide pride from man.
18 He keepeth back his soul from the pit,
And his life from perishing by the sword.
Abimelech is able to avoid judgment for taking Abraham’s wife, Pharaoh is able to plan ahead for the coming famine, and here, Nebuchadnezzar is given a dream concerning an image which “represents a prophetic view of ‘the times of the Gentiles,’ depicting the four Gentile world kingdoms which were to rule successively from Nebuchadnezzar and the Babylonian Empire to the second advent and establishment of the millennial kingdom.”
Abimelech is able to avoid judgment for taking Abraham’s wife, Pharaoh is able to plan ahead for the coming famine, and here, Nebuchadnezzar is given a dream concerning an image which “represents a prophetic view of ‘the times of the Gentiles,’ depicting the four Gentile world kingdoms which were to rule successively from Nebuchadnezzar and the Babylonian Empire to the second advent and establishment of the millennial kingdom.”
At the time of the dream, Nebuchadnezzar had already established himself as an extremely powerful ruler. As history advances beyond this point, we find evidence God provided direct witness of Himself to leaders within each of the Gentile kingdoms to follow.
At the time of the dream, Nebuchadnezzar had already established himself as an extremely powerful ruler. As history advances beyond this point, we find evidence God provided direct witness of Himself to leaders within each of the Gentile kingdoms to follow.
Gold Kingdom - Nebuchadnezzar of Babylon was given evidence of God by way of dreams and their supernatural interpretation by Daniel (chapters 1 and 4), witnessed the preservation of the Jewish youth within the fiery furnace (chapter 3), and was himself the recipient of God’s direct judgment by being turned into a beast (chapter 4).
Gold Kingdom - Nebuchadnezzar of Babylon was given evidence of God by way of dreams and their supernatural interpretation by Daniel (chapters 1 and 4), witnessed the preservation of the Jewish youth within the fiery furnace (chapter 3), and was himself the recipient of God’s direct judgment by being turned into a beast (chapter 4).
Silver Kingdom - Darius of the Medo-Persian empire witnessed Daniel’s miraculous preservation in the lion’s den (chapter 6).
Silver Kingdom - Darius of the Medo-Persian empire witnessed Daniel’s miraculous preservation in the lion’s den (chapter 6).
Bronze Kingdom - Josephus records that Alexander the Great of Greece, upon his arrival in Jerusalem, was shown the book of Daniel predicting the rise of the his empire in advance. “And when the book of Daniel was showed him, wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended; and as he was then glad, he dismissed the multitude for the present, but the next day he called them to him, and bade them ask what favors they pleased of him . . .”60
Bronze Kingdom - Josephus records that Alexander the Great of Greece, upon his arrival in Jerusalem, was shown the book of Daniel predicting the rise of the his empire in advance. “And when the book of Daniel was showed him, wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended; and as he was then glad, he dismissed the multitude for the present, but the next day he called them to him, and bade them ask what favors they pleased of him . . .”60
Iron Kingdom - The New Testament records numerous Christian witnesses to representatives of Rome. John the baptist witnessed to Herod (; ) who had direct contact with Jesus () as did Pilate (; ; ; ; )—including a warning his wife received in a dream ( ). Paul stood before Festus ( ), King Agrippa ( ; ) and eventually even Caesar himself ( , ; ; ).
Iron Kingdom - The New Testament records numerous Christian witnesses to representatives of Rome. John the baptist witnessed to Herod (; ) who had direct contact with Jesus () as did Pilate (; ; ; ; )—including a warning his wife received in a dream ( ). Paul stood before Festus ( ), King Agrippa ( ; ) and eventually even Caesar himself ( , ; ; ).
4 For John said unto him, It is not lawful for thee to have her.
18 For John had said unto Herod, It is not lawful for thee to have thy brother’s wife. 19 Therefore Herodias had a quarrel against him, and would have killed him; but she could not: 20 For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly.
8 And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him. 9 Then he questioned with him in many words; but he answered him nothing. 10 And the chief priests and scribes stood and vehemently accused him. 11 And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.
11 And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. 12 And when he was accused of the chief priests and elders, he answered nothing. 13 Then said Pilate unto him, Hearest thou not how many things they witness against thee? 14 And he answered him to never a word; insomuch that the governor marvelled greatly.
15 Now at that feast the governor was wont to release unto the people a prisoner, whom they would. 16 And they had then a notable prisoner, called Barabbas. 17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? 18 For he knew that for envy they had delivered him. 19 When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. 20 But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. 21 The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. 22 Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. 23 And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. 24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.
1 And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. 2 And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it. 3 And the chief priests accused him of many things: but he answered nothing. 4 And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee. 5 But Jesus yet answered nothing; so that Pilate marvelled.
6 Now at that feast he released unto them one prisoner, whomsoever they desired. 7 And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. 8 And the multitude crying aloud began to desire him to do as he had ever done unto them. 9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? 10 For he knew that the chief priests had delivered him for envy. 11 But the chief priests moved the people, that he should rather release Barabbas unto them. 12 And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews? 13 And they cried out again, Crucify him. 14 Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him. 15 And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.
11 And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. 12 And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.
13 And Pilate, when he had called together the chief priests and the rulers and the people, 14 Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: 15 No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. 16 I will therefore chastise him, and release him. 17 (For of necessity he must release one unto them at the feast.) 18 And they cried out all at once, saying, Away with this man, and release unto us Barabbas: 19 (Who for a certain sedition made in the city, and for murder, was cast into prison.) 20 Pilate therefore, willing to release Jesus, spake again to them. 21 But they cried, saying, Crucify him, crucify him. 22 And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go. 23 And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed. 24 And Pilate gave sentence that it should be as they required. 25 And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.
29 Pilate then went out unto them, and said, What accusation bring ye against this man? 30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. 31 Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: 32 That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. 33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? 34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? 35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? 36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. 37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. 38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. 39 But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? 40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
1 Then Pilate therefore took Jesus, and scourged him. 2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, 3 And said, Hail, King of the Jews! and they smote him with their hands. 4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. 5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! 6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. 7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.
8 When Pilate therefore heard that saying, he was the more afraid; 9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. 10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? 11 Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. 12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar. 13 When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. 14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! 15 But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. 16 Then delivered he him therefore unto them to be crucified.
And they took Jesus, and led him away.
19 When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.
1 Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem. 2 Then the high priest and the chief of the Jews informed him against Paul, and besought him, 3 And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him. 4 But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly thither. 5 Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him. 6 And when he had tarried among them more than ten days, he went down unto Caesarea; and the next day sitting on the judgment seat commanded Paul to be brought. 7 And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove. 8 While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all. 9 But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me? 10 Then said Paul, I stand at Caesar’s judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest. 11 For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar. 12 Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go.
12 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.
13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15 And to this agree the words of the prophets; as it is written, 16 After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 18 Known unto God are all his works from the beginning of the world. 19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: 20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.
22 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: 23 And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: 24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: 25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26 Men that have hazarded their lives for the name of our Lord Jesus Christ. 27 We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.
1 Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself:
2 I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews: 3 Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. 4 My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; 5 Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. 6 And now I stand and am judged for the hope of the promise made of God unto our fathers: 7 Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope’s sake, king Agrippa, I am accused of the Jews. 8 Why should it be thought a thing incredible with you, that God should raise the dead? 9 I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. 10 Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. 11 And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. 12 Whereupon as I went to Damascus with authority and commission from the chief priests, 13 At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. 14 And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. 15 And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. 16 But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; 17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee, 18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. 19 Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: 20 But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. 21 For these causes the Jews caught me in the temple, and went about to kill me. 22 Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: 23 That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.
24 And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad. 25 But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness. 26 For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. 27 King Agrippa, believest thou the prophets? I know that thou believest. 28 Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.
12 Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go.
21 But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Caesar.
32 Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.
24 Saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee.
so troubled
so troubled
So troubled is תִּתְפָּעֶם [tiṯpāʿem], hithpael stem of פָּעַם [pāʿam]. The hithpael stem denotes intensive reflexive action indicating Nebuchadnezzar “was in mental state of distress and worry relating to the situation”61 and was contributing to his own anxiety. His anxiety was caused by his desire to know the meaning of the dream. See commentary on
So troubled is תִּתְפָּעֶם [tiṯpāʿem], hithpael stem of פָּעַם [pāʿam]. The hithpael stem denotes intensive reflexive action indicating Nebuchadnezzar “was in mental state of distress and worry relating to the situation”61 and was contributing to his own anxiety. His anxiety was caused by his desire to know the meaning of the dream. See commentary on
Hebrew and Greek Dictionaries w/TVM, Strong - H6470
Hebrew and Greek Dictionaries w/TVM, Strong - H6470
פָּעַם (pâʻam | paw-am'
פָּעַם (pâʻam | paw-am'
Derivation: a primitive root;
Derivation: a primitive root;
Strong's: to tap, i.e. beat regularly; hence (generally) to impel or agitate
Strong's: to tap, i.e. beat regularly; hence (generally) to impel or agitate
KJV: move, trouble.
KJV: move, trouble.
Cognate Group: H6470 (move), H6471 (anvil), H6472 (bell)
Cognate Group: H6470 (move), H6471 (anvil), H6472 (bell)
Other Resources: BDB GHCL AHLB CWD TWOT: 1793
Other Resources: BDB GHCL AHLB CWD TWOT: 1793
AV Occurrences (5 Instances, 3 Words)
AV Occurrences (5 Instances, 3 Words)
was troubled (3)
was troubled (3)
; ;
; ;
8 And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.
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.
3 And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.
move him at times (1)
move him at times (1)
25 And the Spirit of the Lord began to move him at times in the camp of Dan between Zorah and Eshtaol.
i am so troubled (1)
i am so troubled (1)
.
.
4 Thou holdest mine eyes waking:
I am so troubled that I cannot speak.
3 And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.
Nebuchadnezzar had risen to power relatively quickly and, although he was king of the known world, he was just a man. As a man, God had put eternity—and an attendant desire for significance—into Nebuchadnezzar’s heart ( ).
Nebuchadnezzar had risen to power relatively quickly and, although he was king of the known world, he was just a man. As a man, God had put eternity—and an attendant desire for significance—into Nebuchadnezzar’s heart ( ).
11 He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.
This dream in
This dream in
‣ didn’t happen out of thin air, it happened to a real man faced with a real historical situation. He was a ruler of a people and he knew just as the Assyrians had exalted themselves to mighty power and been brought down by my power and he was asking himself and he was tormented in his soul, how long will my kingdom last. Will the Babylonians kingdom be like the Assyrians that I just clobbered; will our kingdom be like the Egyptians at Carchemish two years ago; will my kingdom face the same limitations that other kingdoms have faced in history? So one of the things was that he was struggling with his own political, physical and social limitations. . . . he is not really autonomous, even though he tries desperately to pretend he is.62
‣ didn’t happen out of thin air, it happened to a real man faced with a real historical situation. He was a ruler of a people and he knew just as the Assyrians had exalted themselves to mighty power and been brought down by my power and he was asking himself and he was tormented in his soul, how long will my kingdom last. Will the Babylonians kingdom be like the Assyrians that I just clobbered; will our kingdom be like the Egyptians at Carchemish two years ago; will my kingdom face the same limitations that other kingdoms have faced in history? So one of the things was that he was struggling with his own political, physical and social limitations. . . . he is not really autonomous, even though he tries desperately to pretend he is.62
Every single human being comes to God-consciousness at some point in their life. With some people its earlier, as early as maybe two or three years of age, with others it may be later, some of it is determined by various factors such as culture, background, family life, whatever it may be, but we all have this eternity set in our thinking so that at some point we begin to realize that there’s something greater than us. At that point we can either be positive or negative, we can either say God I want to know more about this, I know that there’s something greater, I know that I’m a creature, I’m finite, I’m limited, I can’t make life work on my own, I can’t be the source of happiness, the details of life can’t give me happiness. Here’s Nebuchadnezzar, he has everything, more than any of us can ever imagine and he doesn’t have happiness.63
Every single human being comes to God-consciousness at some point in their life. With some people its earlier, as early as maybe two or three years of age, with others it may be later, some of it is determined by various factors such as culture, background, family life, whatever it may be, but we all have this eternity set in our thinking so that at some point we begin to realize that there’s something greater than us. At that point we can either be positive or negative, we can either say God I want to know more about this, I know that there’s something greater, I know that I’m a creature, I’m finite, I’m limited, I can’t make life work on my own, I can’t be the source of happiness, the details of life can’t give me happiness. Here’s Nebuchadnezzar, he has everything, more than any of us can ever imagine and he doesn’t have happiness.63
As the extent of the king’s power and influence had expanded, like Solomon, he had accumulated many good things the world can offer such a person. But such treasures only distract from the eternal issues of greater significance.
As the extent of the king’s power and influence had expanded, like Solomon, he had accumulated many good things the world can offer such a person. But such treasures only distract from the eternal issues of greater significance.
Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also. ()
Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also. ()
As king of a rapidly-expanding realm, it would only be natural to worry about how his power could be consolidated and preserved, to wonder what subversive elements, both inside and outside his kingdom, might even now be at work to topple him.
As king of a rapidly-expanding realm, it would only be natural to worry about how his power could be consolidated and preserved, to wonder what subversive elements, both inside and outside his kingdom, might even now be at work to topple him.
Nebuchadnezzar was somewhat of an Alexander: he had made rapid and substantial conquests at the very beginning of his reign, in fact, already during the time of his father’s reign. With such a multitude of victories already behind him, the king might well wonder what the future had in store, for he was well-nigh at the top of the ladder already.64
Nebuchadnezzar was somewhat of an Alexander: he had made rapid and substantial conquests at the very beginning of his reign, in fact, already during the time of his father’s reign. With such a multitude of victories already behind him, the king might well wonder what the future had in store, for he was well-nigh at the top of the ladder already.64
The question respecting his successor; the changes which might occur; the possibility of revolutions in other kingdoms, or in the provinces of his own vast empire, all were topics on which his mind would probably be employed.65
The question respecting his successor; the changes which might occur; the possibility of revolutions in other kingdoms, or in the provinces of his own vast empire, all were topics on which his mind would probably be employed.65
He may well have felt insecure about his newly acquired kingdom, and he may have considered the destruction of the statue a divine omen to him that he and his empire were doomed. Perhaps this led him to believe that someone was planning to assassinate him and take away his kingdom. With intrigue in the courts of that day common, such was a real possibility (two out of the next three Babylonian kings were assassinated).66
He may well have felt insecure about his newly acquired kingdom, and he may have considered the destruction of the statue a divine omen to him that he and his empire were doomed. Perhaps this led him to believe that someone was planning to assassinate him and take away his kingdom. With intrigue in the courts of that day common, such was a real possibility (two out of the next three Babylonian kings were assassinated).66
As we shall see, several elements of the dream were particularly vivid and startling: “Its vividness was particularly intense, so that the king’s spirit was constantly smitten with terror.”67 There was also the particularly troubling aspect of a stone suddenly smashing the image to pieces. Perhaps the dream was repeated in the same sequence on several occasions deepened the king’s anxiety and desire for its explanation.
As we shall see, several elements of the dream were particularly vivid and startling: “Its vividness was particularly intense, so that the king’s spirit was constantly smitten with terror.”67 There was also the particularly troubling aspect of a stone suddenly smashing the image to pieces. Perhaps the dream was repeated in the same sequence on several occasions deepened the king’s anxiety and desire for its explanation.
3.2.2 -
3.2.2 -
2 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.
call the magicians
call the magicians
Like Pharaoh of Egypt before him (
), Nebuchadnezzar sought for an interpretation of the dream among the various wise men of his realm. Magicians is חַרְטֻמִּים [ḥarṭummîm]. Although the English word magician is related to the term magi, the “wise men” of the New Testament are more closely associated with the Babylonian “astrologers” mentioned below. See commentary on
Like Pharaoh of Egypt before him (
), Nebuchadnezzar sought for an interpretation of the dream among the various wise men of his realm. Magicians is חַרְטֻמִּים [ḥarṭummîm]. Although the English word magician is related to the term magi, the “wise men” of the New Testament are more closely associated with the Babylonian “astrologers” mentioned below. See commentary on
Hebrew and Greek Dictionaries w/TVM, Strong - H2748
Hebrew and Greek Dictionaries w/TVM, Strong - H2748
חַרְטֹם (charṭôm | khar-tome')
חַרְטֹם (charṭôm | khar-tome')
Derivation: from the same as חֶרֶט;
Derivation: from the same as חֶרֶט;
Strong's: a horoscopist (as drawing magical lines or circles)
Strong's: a horoscopist (as drawing magical lines or circles)
KJV: magician.
KJV: magician.
Cognate Group: H2747 (graving tool), H2748 (magician)
Cognate Group: H2747 (graving tool), H2748 (magician)
Other Resources: BDB GHCL AHLB CWD TWOT: 738b
Other Resources: BDB GHCL AHLB CWD TWOT: 738b
Greek Equivalents: σοφός, φάρμακος
Greek Equivalents: σοφός, φάρμακος
AV Occurrences (11 Instances, 8 Words)
AV Occurrences (11 Instances, 8 Words)
for all the magicians (1)
for all the magicians (1)
8 And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.
this unto the magicians (1)
this unto the magicians (1)
24 And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me.
now the magicians (1)
now the magicians (1)
11 Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.
and the magicians (4)
and the magicians (4)
; ; ;
; ; ;
22 And the magicians of Egypt did so with their enchantments: and Pharaoh’s heart was hardened, neither did he hearken unto them; as the Lord had said.
7 And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt.
18 And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast.
11 And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.
then the magicians (1)
then the magicians (1)
19 Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh’s heart was hardened, and he hearkened not unto them; as the Lord had said.
was upon the magicians (1)
was upon the magicians (1)
11 And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.
than all the magicians (1)
than all the magicians (1)
20 And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.
magicians (1)
magicians (1)
2 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.
.
.
astrologers
astrologers
Early Astronomers
Early Astronomers
68
Astrologers is אַשָּׁפִים [ʾaššāp̄îm], “enchanter, conjurer, i.e., a class of persons in the profession of sorcery and magic arts, possibly necromancy and communication with the dead.”69 The LXX renders the term as μάγους [magous], the Greek term behind the English phrase wise men (magi) of the New Testament ( , , ). This Greek word has a wide range of meaning. It can refer to wise men, priests, sorcerers, black-magicians, and those practicing witchcraft ( , ).70
Astrologers is אַשָּׁפִים [ʾaššāp̄îm], “enchanter, conjurer, i.e., a class of persons in the profession of sorcery and magic arts, possibly necromancy and communication with the dead.”69 The LXX renders the term as μάγους [magous], the Greek term behind the English phrase wise men (magi) of the New Testament ( , , ). This Greek word has a wide range of meaning. It can refer to wise men, priests, sorcerers, black-magicians, and those practicing witchcraft ( , ).70
1 Now when Jesus was born in Beth-lehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,
7 Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared.
16 Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Beth-lehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.
6 And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus:
8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.
The term “Magi” originally designated a particular tribe of the Medes (cf. Herodotus, Histories 1.101); yet later the Magi came to be identified as the priests of Media. R. N. Frye explains: “One may tentatively suggest that the Magi were a ‘tribe’ of the Medes who exercised sacerdotal functions. During the supremacy of the Medes they expanded over the Median empire as a priesthood since priestly trade was kept, so to speak, ‘in the family.’ ”71
The term “Magi” originally designated a particular tribe of the Medes (cf. Herodotus, Histories 1.101); yet later the Magi came to be identified as the priests of Media. R. N. Frye explains: “One may tentatively suggest that the Magi were a ‘tribe’ of the Medes who exercised sacerdotal functions. During the supremacy of the Medes they expanded over the Median empire as a priesthood since priestly trade was kept, so to speak, ‘in the family.’ ”71
Daniels use of the term “astrologers” includes what today would be described as “astronomers” since the two areas of practice were not clearly distinguished in Daniel’s time. “Whitcomb points out that such accurate records were kept that ‘the Babylonian astronomer Naburimannu (ca. 500 B.C.) was able to calculate the length of the year at 365 days, 6 hours, 15 minutes, 41 seconds—only 26 minutes and 55 seconds too long!’ ”72
Daniels use of the term “astrologers” includes what today would be described as “astronomers” since the two areas of practice were not clearly distinguished in Daniel’s time. “Whitcomb points out that such accurate records were kept that ‘the Babylonian astronomer Naburimannu (ca. 500 B.C.) was able to calculate the length of the year at 365 days, 6 hours, 15 minutes, 41 seconds—only 26 minutes and 55 seconds too long!’ ”72
Hebrew and Greek Dictionaries w/TVM, Strong - H825
Hebrew and Greek Dictionaries w/TVM, Strong - H825
אַשָּׁף (ʼashshâph | ash-shawf')
אַשָּׁף (ʼashshâph | ash-shawf')
Derivation: from an unused root (probably meaning to lisp, i.e. practice enchantment);
Derivation: from an unused root (probably meaning to lisp, i.e. practice enchantment);
Strong's: a conjurer
Strong's: a conjurer
KJV: astrologer.
KJV: astrologer.
Cognate Group: H825 (astrologer)
Cognate Group: H825 (astrologer)
Other Resources: BDB GHCL AHLB CWD TWOT: 181
Other Resources: BDB GHCL AHLB CWD TWOT: 181
Greek Equivalents: μάγος, φιλόσοφος
Greek Equivalents: μάγος, φιλόσοφος
AV Occurrences (2 Instances, 2 Words)
AV Occurrences (2 Instances, 2 Words)
astrologers (1)
astrologers (1)
20 And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.
the astrologers (1)
the astrologers (1)
2 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.
sorcerers
sorcerers
And sorcerers is וְלַמְכַּשְּׁפִים [welamkaššep̄îm], “ones who practice black magic arts”,73 “used of the seductive and corrupting influences of Jezebel ( ).”74 These men sought their “powers from spirits.”75 “A loan word from Akkadian: in this case kišpu (‘sorcery’), which renders a Sumerian logogram composed of a sign for dead or death inside a mouth, strongly suggesting necromancy as the original idea.”76 “Sorcerers . . . comes from an old Akkadian loan word, kashaphim, and these men were involved in various forms of necromancy, that’s when you’re trying to consult the dead about the future, heptomancy which is when you’re trying to read the liver, you’ll take an animal sacrifice and cut out the liver, and then the priest will . . . read the future from it. They were involved in oneiromancy which is predicting the future on the basis of dreams, and all sorts of other occult arts. So they were practicing sorcery and witchcraft . . .”77 “ ‘Sorcerers’ is a rendering of the Hebrew měkaššěpîm and ‘likely refers to the religious group known from Akkadian texts as kashshapu.’ The Hebrew term is an Akkadian loan word, and the Akkadian root kasapu means ‘to practice sorcery’ or ‘witchcraft,’ as does the Hebrew verb kāšap.”78 When in the piel stem, it denotes, “to use enchantment . . . to use magical songs, to mutter”79.
And sorcerers is וְלַמְכַּשְּׁפִים [welamkaššep̄îm], “ones who practice black magic arts”,73 “used of the seductive and corrupting influences of Jezebel ( ).”74 These men sought their “powers from spirits.”75 “A loan word from Akkadian: in this case kišpu (‘sorcery’), which renders a Sumerian logogram composed of a sign for dead or death inside a mouth, strongly suggesting necromancy as the original idea.”76 “Sorcerers . . . comes from an old Akkadian loan word, kashaphim, and these men were involved in various forms of necromancy, that’s when you’re trying to consult the dead about the future, heptomancy which is when you’re trying to read the liver, you’ll take an animal sacrifice and cut out the liver, and then the priest will . . . read the future from it. They were involved in oneiromancy which is predicting the future on the basis of dreams, and all sorts of other occult arts. So they were practicing sorcery and witchcraft . . .”77 “ ‘Sorcerers’ is a rendering of the Hebrew měkaššěpîm and ‘likely refers to the religious group known from Akkadian texts as kashshapu.’ The Hebrew term is an Akkadian loan word, and the Akkadian root kasapu means ‘to practice sorcery’ or ‘witchcraft,’ as does the Hebrew verb kāšap.”78 When in the piel stem, it denotes, “to use enchantment . . . to use magical songs, to mutter”79.
22 And it came to pass, when Joram saw Jehu, that he said, Is it peace, Jehu? And he answered, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many?
In his great desire to understand the dream, Nebuchadnezzar summons all available expertise within his realm. “All the groups are brought, a complete spectrum of the leaders of the society, the men who act as the advisors. . . . you’ve got the cream of the crop as far as human viewpoint education goes. You have got the final authority, the experts in every field called in to prop up the kingdom of man when its leader, Nebuchadnezzar dreams by night and is terrified.”80
In his great desire to understand the dream, Nebuchadnezzar summons all available expertise within his realm. “All the groups are brought, a complete spectrum of the leaders of the society, the men who act as the advisors. . . . you’ve got the cream of the crop as far as human viewpoint education goes. You have got the final authority, the experts in every field called in to prop up the kingdom of man when its leader, Nebuchadnezzar dreams by night and is terrified.”80
Although not explicitly mentioned here, the wise men were included (see
‣). The question then arises as to why Daniel and his companions were not among those wise men called to assist the king. Jerome suggests the king’s invitation of the wise men included a promise of rewards and gifts which may not have appealed to Daniel and his companions who chose not to respond.81 Calvin attributes their absence to an oversight on the part of the king coupled with the providence of God.82
Although not explicitly mentioned here, the wise men were included (see
‣). The question then arises as to why Daniel and his companions were not among those wise men called to assist the king. Jerome suggests the king’s invitation of the wise men included a promise of rewards and gifts which may not have appealed to Daniel and his companions who chose not to respond.81 Calvin attributes their absence to an oversight on the part of the king coupled with the providence of God.82
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, shew unto the king;
In our commentary on
‣ we saw other commentators who suggest Daniel and his companions were absent because they had not yet completed their three years of training and therefore did not qualify as wise men. However, this is uncertain because the Jewish youths are included in the subsequent command to kill all the wise men ( ‣). The passage does not provide enough information to determine the exact reason why Daniel and his companions only enter into the situation after the king has pronounced the death penalty of the wise men.
In our commentary on
‣ we saw other commentators who suggest Daniel and his companions were absent because they had not yet completed their three years of training and therefore did not qualify as wise men. However, this is uncertain because the Jewish youths are included in the subsequent command to kill all the wise men ( ‣). The passage does not provide enough information to determine the exact reason why Daniel and his companions only enter into the situation after the king has pronounced the death penalty of the wise men.
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.
13 And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.
Nebuchadnezzar’s Babylon operates according to the principles of the kingdom of man in its imagined independence from God. Those with questions are unwilling to seek the living God for answers. When faced with challenges exceeding the limits of natural revelation and understanding, they turn to the occult.
Nebuchadnezzar’s Babylon operates according to the principles of the kingdom of man in its imagined independence from God. Those with questions are unwilling to seek the living God for answers. When faced with challenges exceeding the limits of natural revelation and understanding, they turn to the occult.
And when they say to you, “Seek those who are mediums and wizards, who whisper and mutter,” should not a people seek their God? Should they seek the dead on behalf of the living? ()
And when they say to you, “Seek those who are mediums and wizards, who whisper and mutter,” should not a people seek their God? Should they seek the dead on behalf of the living? ()
19 And when they shall say unto you, Seek unto them that have familiar spirits,
And unto wizards that peep, and that mutter:
Should not a people seek unto their God?
For the living to the dead?
If we are honest with ourselves, we are more like Nebuchadnezzar than we like to admit. How frequently we look for help everywhere except from God! As believers in Christ, we must not seek answers from the occult, yet frequently we only turn to God after exhausting all other avenues of potential help.
If we are honest with ourselves, we are more like Nebuchadnezzar than we like to admit. How frequently we look for help everywhere except from God! As believers in Christ, we must not seek answers from the occult, yet frequently we only turn to God after exhausting all other avenues of potential help.
The occult arts were so widespread at Babylon that Isaiah taunts the regime for its dependence upon sorcery.83
The occult arts were so widespread at Babylon that Isaiah taunts the regime for its dependence upon sorcery.83
Come down and sit in the dust, O virgin daughter of Babylon; Sit on the ground without a throne, O daughter of the Chaldeans! For you shall no more be called Tender and delicate. . . . Stand now with your enchantments And the multitude of your sorceries, In which you have labored from your youth-Perhaps you will be able to profit, Perhaps you will prevail. You are wearied in the multitude of your counsels; Let now the astrologers, the stargazers, And the monthly prognosticators Stand up and save you From what shall come upon you. ( , )
Come down and sit in the dust, O virgin daughter of Babylon; Sit on the ground without a throne, O daughter of the Chaldeans! For you shall no more be called Tender and delicate. . . . Stand now with your enchantments And the multitude of your sorceries, In which you have labored from your youth-Perhaps you will be able to profit, Perhaps you will prevail. You are wearied in the multitude of your counsels; Let now the astrologers, the stargazers, And the monthly prognosticators Stand up and save you From what shall come upon you. ( , )
1 Come down, and sit in the dust, O virgin daughter of Babylon,
Sit on the ground: there is no throne,
O daughter of the Chaldeans:
For thou shalt no more be called tender and delicate.
12 Stand now with thine enchantments, and with the multitude of thy sorceries,
Wherein thou hast laboured from thy youth;
If so be thou shalt be able to profit, if so be thou mayest prevail.
13 Thou art wearied in the multitude of thy counsels.
Let now the astrologers, the stargazers, the monthly prognosticators,
Stand up, and save thee from these things that shall come upon thee.
Hebrew and Greek Dictionaries w/TVM, Strong - H3784
Hebrew and Greek Dictionaries w/TVM, Strong - H3784
כָּשַׁף (kâshaph | kaw-shaf')
כָּשַׁף (kâshaph | kaw-shaf')
Derivation: a primitive root;
Derivation: a primitive root;
Strong's: properly, to whisper aspell, i.e. to inchant or practise magic
Strong's: properly, to whisper aspell, i.e. to inchant or practise magic
KJV: sorcerer, (use) witch(-craft).
KJV: sorcerer, (use) witch(-craft).
Cognate Group: H3784 (sorcerer), H3786 (sorcerer), H3785 (sorcery)
Cognate Group: H3784 (sorcerer), H3786 (sorcerer), H3785 (sorcery)
Other Resources: BDB GHCL AHLB CWD TWOT: 1051
Other Resources: BDB GHCL AHLB CWD TWOT: 1051
Greek Equivalents: φάρμακος
Greek Equivalents: φάρμακος
AV Occurrences (6 Instances, 5 Words)
AV Occurrences (6 Instances, 5 Words)
the sorcerers (2)
the sorcerers (2)
;
;
11 Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.
2 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.
thou shalt not suffer a witch (1)
thou shalt not suffer a witch (1)
18 Thou shalt not suffer a witch to live.
or a witch (1)
or a witch (1)
10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch,
used witchcraft (1)
used witchcraft (1)
6 And he caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the Lord, to provoke him to anger.
against the sorcerers (1)
against the sorcerers (1)
.
.
5 And I will come near to you to judgment;
And I will be a swift witness
Against the sorcerers, and against the adulterers, and against false swearers,
And against those that oppress the hireling in his wages,
The widow, and the fatherless,
And that turn aside the stranger from his right, and fear not me,
Saith the Lord of hosts.
Chaldeans
Chaldeans
Chaldeans is כַּשְׂדִּים [kaśdîm]. The term “Chaldean” is used in different ways within the book of Daniel. In passages such as this it refers to an occupational class of soothsayer priests. In other passages it is used in a racial sense devoid of any association with soothsayer priests (e.g., ; ‣).84
Chaldeans is כַּשְׂדִּים [kaśdîm]. The term “Chaldean” is used in different ways within the book of Daniel. In passages such as this it refers to an occupational class of soothsayer priests. In other passages it is used in a racial sense devoid of any association with soothsayer priests (e.g., ; ‣).84
8 Wherefore at that time certain Chaldeans came near, and accused the Jews.
30 In that night was Belshazzar the king of the Chaldeans slain.
In this context, “Chaldeans” seems to be a general word that covers all three classes of diviners previously mentioned. Thus in
‣ the “Chaldeans” who reply to the king include the three other kinds of diviners (“the magicians, the soothsayers, the sorcerers”) named in
‣.85
In this context, “Chaldeans” seems to be a general word that covers all three classes of diviners previously mentioned. Thus in
‣ the “Chaldeans” who reply to the king include the three other kinds of diviners (“the magicians, the soothsayers, the sorcerers”) named in
‣.85
4 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 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.
Critical scholars commonly cite the employment of כַּשְׂדִּים [kaśdîm] in the sense of wise men as an argument in support of the Maccabean date hypothesis, arguing that the term appears in a professional sense in the Hellenistic age but not in the sixth century ... However, this usage is found in the writings of the Greek historian Herodotus (ca. 450 B.C.), who traveled to Babylonia and spoke of “the Chaldaeans [sic], who are priests of this god [Bel]” (Herodotus, Histories 1.181-83).86
Critical scholars commonly cite the employment of כַּשְׂדִּים [kaśdîm] in the sense of wise men as an argument in support of the Maccabean date hypothesis, arguing that the term appears in a professional sense in the Hellenistic age but not in the sixth century ... However, this usage is found in the writings of the Greek historian Herodotus (ca. 450 B.C.), who traveled to Babylonia and spoke of “the Chaldaeans [sic], who are priests of this god [Bel]” (Herodotus, Histories 1.181-83).86
Hebrew and Greek Dictionaries w/TVM, Strong - H3779
Hebrew and Greek Dictionaries w/TVM, Strong - H3779
כַּשְׂדַּי (Kasday | kas-dah'-ee)
כַּשְׂדַּי (Kasday | kas-dah'-ee)
Derivation: (Aramaic) corresponding to כַּשְׂדִּי;
Derivation: (Aramaic) corresponding to כַּשְׂדִּי;
Strong's: a Chaldaean or inhabitant of Chaldaea; by implication, a Magian or professional astrologer
Strong's: a Chaldaean or inhabitant of Chaldaea; by implication, a Magian or professional astrologer
KJV: Chaldean.
KJV: Chaldean.
Cognate Group: H3679 (Chaldean), H3604 (talent), H3779 (Chaldean)
Cognate Group: H3679 (Chaldean), H3604 (talent), H3779 (Chaldean)
Other Resources: BDB GHCL AHLB CWD
Other Resources: BDB GHCL AHLB CWD
AV Occurrences (8 Instances, 3 Words)
AV Occurrences (8 Instances, 3 Words)
the chaldeans (3)
the chaldeans (3)
; ;
; ;
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.
10 The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.
30 In that night was Belshazzar the king of the Chaldeans slain.
or chaldean (1)
or chaldean (1)
10 The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.
chaldeans (4)
chaldeans (4)
; ; ;
; ; ;
8 Wherefore at that time certain Chaldeans came near, and accused the Jews.
7 Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof.
7 The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom.
11 There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers;
3.2.3 -
3.2.3 -
3 And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.
a dream
a dream
[There are often] two ways in which the future is unveiled, viz., by dreams and visions, the latter with almost all the prophets together with communications flowing from divine illumination, while revelation by dreams as a rule is granted only to the heathen (Abimelech,
; Pharaoh,
; Nebuchadnezzar,
‣) or to Jews who were not prophets (Jacob,
; Solomon,
), and the revelation in
‣ is communicated to Daniel in a dream only on account of its particular relation, as to the matter of it, to the dream of Nebuchadnezzar.87
[There are often] two ways in which the future is unveiled, viz., by dreams and visions, the latter with almost all the prophets together with communications flowing from divine illumination, while revelation by dreams as a rule is granted only to the heathen (Abimelech,
; Pharaoh,
; Nebuchadnezzar,
‣) or to Jews who were not prophets (Jacob,
; Solomon,
), and the revelation in
‣ is communicated to Daniel in a dream only on account of its particular relation, as to the matter of it, to the dream of Nebuchadnezzar.87
3 But God came to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken; for she is a man’s wife.
1 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. 2 And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow. 3 And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed; and stood by the other kine upon the brink of the river. 4 And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke. 5 And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good. 6 And, behold, seven thin ears and blasted with the east wind sprung up after them. 7 And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream. 8 And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh. 9 Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day: 10 Pharaoh was wroth with his servants, and put me in ward in the captain of the guard’s house, both me and the chief baker: 11 And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. 12 And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret. 13 And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged.
14 Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh. 15 And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it. 16 And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace. 17 And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: 18 And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: 19 And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: 20 And the lean and the ill favoured kine did eat up the first seven fat kine: 21 And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. 22 And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: 23 And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: 24 And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. 25 And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath shewed Pharaoh what he is about to do. 26 The seven good kine are seven years; and the seven good ears are seven years: the dream is one. 27 And the seven thin and ill favoured kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine. 28 This is the thing which I have spoken unto Pharaoh: What God is about to do he sheweth unto Pharaoh. 29 Behold, there come seven years of great plenty throughout all the land of Egypt: 30 And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; 31 And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous. 32 And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass. 33 Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. 34 Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years. 35 And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities. 36 And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.
37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants. 38 And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is? 39 And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art: 40 Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. 41 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. 42 And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; 43 And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. 44 And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt. 45 And Pharaoh called Joseph’s name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah priest of On. And Joseph went out over all the land of Egypt.
46 And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. 47 And in the seven plenteous years the earth brought forth by handfuls. 48 And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. 49 And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number. 50 And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Poti-pherah priest of On bare unto him. 51 And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father’s house. 52 And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction.
53 And the seven years of plenteousness, that was in the land of Egypt, were ended. 54 And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread. 55 And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do. 56 And the famine was over all the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt. 57 And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands.
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 shew 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 Syriack, O king, live for ever: tell thy servants the dream, and we will shew 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 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. 7 They answered again and said, Let the king tell his servants the dream, and we will shew 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 shew me the interpretation thereof. 10 The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. 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. 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.
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 shew 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.
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 shew 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, shew 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.
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 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.
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.
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 Abed-nego, over the affairs of the province of Babylon: but Daniel sat in the gate of the king.
12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
5 In Gibeon the Lord appeared to Solomon in a dream by night: and God said, Ask what I shall give thee.
It may be noted further that when God gave His revelations to Nebuchadnezzar, He used only the dream type of communication, never the vision, whereas He did use the vision with Daniel. In fact, the Scripture shows God regularly employing the dream when giving a revelation to pagans.88
It may be noted further that when God gave His revelations to Nebuchadnezzar, He used only the dream type of communication, never the vision, whereas He did use the vision with Daniel. In fact, the Scripture shows God regularly employing the dream when giving a revelation to pagans.88
Hebrew and Greek Dictionaries w/TVM, Strong - H2472
Hebrew and Greek Dictionaries w/TVM, Strong - H2472
חֲלֹום (chălôwm | khal-ome')
חֲלֹום (chălôwm | khal-ome')
Derivation: or (shortened) חֲלֹם; from חָלַם;
Derivation: or (shortened) חֲלֹם; from חָלַם;
Strong's: a dream
Strong's: a dream
KJV: dream(-er).
KJV: dream(-er).
Cognate Group: H2495 (egg), H2472 (dream), H2492 (dream)
Cognate Group: H2495 (egg), H2472 (dream), H2492 (dream)
Other Resources: BDB GHCL AHLB CWD TWOT: 663a
Other Resources: BDB GHCL AHLB CWD TWOT: 663a
Greek Equivalents: ἐνύπνιον, ὅραμα, ὕπνος
Greek Equivalents: ἐνύπνιον, ὅραμα, ὕπνος
AV Occurrences (64 Instances, 32 Words)
AV Occurrences (64 Instances, 32 Words)
a dream (4)
a dream (4)
; ; ;
; ; ;
3 But God came to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken; for she is a man’s wife.
10 And it came to pass at the time that the cattle conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the rams which leaped upon the cattle were ringstraked, speckled, and grisled.
24 And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad.
5 In Gibeon the Lord appeared to Solomon in a dream by night: and God said, Ask what I shall give thee.
unto him in a dream (2)
unto him in a dream (2)
;
;
6 And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her.
6 And he said, Hear now my words: If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.
unto me in a dream (1)
unto me in a dream (1)
11 And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I.
dream (14)
dream (14)
; ; ; ; ; ; ; ; ; ; ; ; ;
; ; ; ; ; ; ; ; ; ; ; ; ;
5 And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more.
9 And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.
9 And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.
5 And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison.
8 And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you.
11 And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.
15 And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it.
15 And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it.
26 The seven good kine are seven years; and the seven good ears are seven years: the dream is one.
13 And when Gideon was come, behold, there was a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along.
13 And when Gideon was come, behold, there was a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along.
28 The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the Lord.
3 And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.
3 And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.
i pray you this dream (1)
i pray you this dream (1)
6 And he said unto them, Hear, I pray you, this dream which I have dreamed:
for his dreams (1)
for his dreams (1)
8 And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.
unto him what is this dream (1)
unto him what is this dream (1)
10 And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?
what will become of his dreams (1)
what will become of his dreams (1)
20 Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams.
his dream (4)
his dream (4)
; ; ;
; ; ;
5 And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison.
5 And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison.
9 And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me;
11 And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.
him in my dream (1)
him in my dream (1)
9 And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me;
was in my dream (1)
was in my dream (1)
16 When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, I had three white baskets on my head:
behold it was a dream (2)
behold it was a dream (2)
;
;
7 And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream.
15 And Solomon awoke; and, behold, it was a dream. And he came to Jerusalem, and stood before the ark of the covenant of the Lord, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants.
them his dream (1)
them his dream (1)
8 And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.
us our dreams (1)
us our dreams (1)
12 And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret.
according to his dream (1)
according to his dream (1)
12 And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret.
in my dream (1)
in my dream (1)
17 And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river:
my dream (1)
my dream (1)
22 And I saw in my dream, and, behold, seven ears came up in one stalk, full and good:
the dream (2)
the dream (2)
;
;
25 And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath shewed Pharaoh what he is about to do.
15 And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped, and returned into the host of Israel, and said, Arise; for the Lord hath delivered into your hand the host of Midian.
and for that the dream (1)
and for that the dream (1)
32 And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.
dreams (10)
dreams (10)
; ; ; ; ; ; ; ; ;
; ; ; ; ; ; ; ; ;
9 And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come.
1 If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder,
3 Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul.
5 And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the Lord your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the Lord thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee.
7 For in the multitude of dreams and many words there are also divers vanities: but fear thou God.
32 Behold, I am against them that prophesy false dreams, saith the Lord, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the Lord.
17 As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.
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.
28 And it shall come to pass afterward,
That I will pour out my spirit upon all flesh;
And your sons and your daughters shall prophesy,
Your old men shall dream dreams,
Your young men shall see visions:
2 For the idols have spoken vanity,
And the diviners have seen a lie,
And have told false dreams;
They comfort in vain:
Therefore they went their way as a flock,
They were troubled, because there was no shepherd.
him not neither by dreams (1)
him not neither by dreams (1)
6 And when Saul inquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets.
nor by dreams (1)
nor by dreams (1)
15 And Samuel said to Saul, Why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayest make known unto me what I shall do.
me with dreams (1)
me with dreams (1)
14 Then thou scarest me with dreams,
And terrifiest me through visions:
as a dream (2)
as a dream (2)
;
;
8 He shall fly away as a dream, and shall not be found:
Yea, he shall be chased away as a vision of the night.
20 As a dream when one awaketh;
So, O Lord, when thou awakest, thou shalt despise their image.
in a dream (1)
in a dream (1)
15 In a dream, in a vision of the night,
When deep sleep falleth upon men,
In slumberings upon the bed;
for a dream (1)
for a dream (1)
3 For a dream cometh through the multitude of business; and a fool’s voice is known by multitude of words.
her shall be as a dream (1)
her shall be as a dream (1)
7 And the multitude of all the nations that fight against Ariel,
Even all that fight against her and her munition, and that distress her,
Shall be as a dream of a night vision.
by their dreams (1)
by their dreams (1)
27 Which think to cause my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal.
that hath a dream (1)
that hath a dream (1)
28 The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the Lord.
nor to your dreamers (1)
nor to your dreamers (1)
9 Therefore hearken not ye to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, which speak unto you, saying, Ye shall not serve the king of Babylon:
your dreams (1)
your dreams (1)
8 For thus saith the Lord of hosts, the God of Israel; Let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed.
his dreams (1)
his dreams (1)
2 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.
troubled (anxious) to know
troubled (anxious) to know
His anxiety was caused by his desire to know (לָדַּעת [lāddaʿṯ])—to understand—the dream. As mentioned in the commentary for
‣, the dream “troubled” Nebuchadnezzar. His anxiety to know the dream was probably because he sensed the content of the dream was related in some way to the complexities of ruling over a growing empire. See commentary on
.
His anxiety was caused by his desire to know (לָדַּעת [lāddaʿṯ])—to understand—the dream. As mentioned in the commentary for
‣, the dream “troubled” Nebuchadnezzar. His anxiety to know the dream was probably because he sensed the content of the dream was related in some way to the complexities of ruling over a growing empire. See commentary on
.
Some commentators take Nebuchadnezzar’s anxiety as indicating He may have forgotten the dream, either in its entirety or in part.89
Some commentators take Nebuchadnezzar’s anxiety as indicating He may have forgotten the dream, either in its entirety or in part.89
In favor of the idea that the king had forgotten the dream would be the argument that he, anxious to know its interpretation, would certainly have divulged it to the wise men to see what they had to offer by way of interpretation. This would be in keeping with the translation “The thing is gone from me,” which is still a possibility.90
In favor of the idea that the king had forgotten the dream would be the argument that he, anxious to know its interpretation, would certainly have divulged it to the wise men to see what they had to offer by way of interpretation. This would be in keeping with the translation “The thing is gone from me,” which is still a possibility.90
The KJV translation of
‣ implies this may be possible.
The KJV translation of
‣ implies this may be possible.
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.
Hebrew and Greek Dictionaries w/TVM, Strong - H6470
Hebrew and Greek Dictionaries w/TVM, Strong - H6470
פָּעַם (pâʻam | paw-am')
פָּעַם (pâʻam | paw-am')
Derivation: a primitive root;
Derivation: a primitive root;
Strong's: to tap, i.e. beat regularly; hence (generally) to impel or agitate
Strong's: to tap, i.e. beat regularly; hence (generally) to impel or agitate
KJV: move, trouble.
KJV: move, trouble.
Cognate Group: H6470 (move), H6471 (anvil), H6472 (bell)
Cognate Group: H6470 (move), H6471 (anvil), H6472 (bell)
Other Resources: BDB GHCL AHLB CWD TWOT: 1793
Other Resources: BDB GHCL AHLB CWD TWOT: 1793
AV Occurrences (5 Instances, 3 Words)
AV Occurrences (5 Instances, 3 Words)
was troubled (3)
was troubled (3)
; ;
; ;
8 And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.
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.
3 And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.
move him at times (1)
move him at times (1)
25 And the Spirit of the Lord began to move him at times in the camp of Dan between Zorah and Eshtaol.
i am so troubled (1)
i am so troubled (1)
4 Thou holdest mine eyes waking:
I am so troubled that I cannot speak.
3.2.4 -
3.2.4 -
4 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.
in Aramaic
in Aramaic
This introduces the Aramaic section of the text extending from the next word through
‣. See Hebrew and Aramaic.
This introduces the Aramaic section of the text extending from the next word through
‣. See Hebrew and Aramaic.
At an earlier time the average Jew was unfamiliar with Aramaic. Hezekiah’s servants asked the Rabshakeh to speak in Aramaic rather than Hebrew ( ; ) so the people would not understand what was being said. Later, in Ezra’s days, we find the opponents of the Jews writing to Artaxerxes in Aramaic in an attempt to halt progress rebuilding the city and walls (). Aramaic eventually became the lingua franca of the region,91 even among the Jews.
At an earlier time the average Jew was unfamiliar with Aramaic. Hezekiah’s servants asked the Rabshakeh to speak in Aramaic rather than Hebrew ( ; ) so the people would not understand what was being said. Later, in Ezra’s days, we find the opponents of the Jews writing to Artaxerxes in Aramaic in an attempt to halt progress rebuilding the city and walls (). Aramaic eventually became the lingua franca of the region,91 even among the Jews.
26 Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rab-shakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall.
11 Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand it: and speak not to us in the Jews’ language, in the ears of the people that are on the wall.
7 And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter was written in the Syrian tongue, and interpreted in the Syrian tongue.
8 Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort: 9 Then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, and the Elamites, 10 And the rest of the nations whom the great and noble Asnappar brought over, and set in the cities of Samaria, and the rest that are on this side the river, and at such a time. 11 This is the copy of the letter that they sent unto him, even unto Artaxerxes the king;
Thy servants the men on this side the river, and at such a time. 12 Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls thereof, and joined the foundations.
One of the major new influences [on the Jews as a result of the Babylonian captivity] was the Aramaic language, which was destined to replace Hebrew as the national tongue of the Jews. By the time the remnant of Jews returned to Palestine under Zerubbabel (537 B.C.) and Ezra (458 B.C.), they needed interpreters to understand their own Hebrew Bible (
).92
One of the major new influences [on the Jews as a result of the Babylonian captivity] was the Aramaic language, which was destined to replace Hebrew as the national tongue of the Jews. By the time the remnant of Jews returned to Palestine under Zerubbabel (537 B.C.) and Ezra (458 B.C.), they needed interpreters to understand their own Hebrew Bible (
).92
8 So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.
Many commentators understand the switch from Hebrew to Aramaic as an indication the material included in the Aramaic section of Daniel is of particular interest to non-Jews.93
Many commentators understand the switch from Hebrew to Aramaic as an indication the material included in the Aramaic section of Daniel is of particular interest to non-Jews.93
From 2:4 to 7:28 the book is written in Aramaic, a Semitic language spoken at the court of Nebuchadnezzar that later became the lingua franca of the Near Eastern world. That is appropriate inasmuch as this section of the book outlines the long era of Gentile domination over Israel inaugurated by Nebuchadnezzar, which will last until the second advent of Christ, at which time the national will be established not only as an independent nation, but as the chief nation of the earth, in the Messianic-Davidic Kingdom ( )
.94
From 2:4 to 7:28 the book is written in Aramaic, a Semitic language spoken at the court of Nebuchadnezzar that later became the lingua franca of the Near Eastern world. That is appropriate inasmuch as this section of the book outlines the long era of Gentile domination over Israel inaugurated by Nebuchadnezzar, which will last until the second advent of Christ, at which time the national will be established not only as an independent nation, but as the chief nation of the earth, in the Messianic-Davidic Kingdom ( )
.94
13 And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the Lord thy God, which I command thee this day, to observe and to do them:
Although the written text of Daniel switches from Hebrew to Aramaic here, we need not assume those who replied to the king switched from some other language to Aramaic at this point. It is more likely Daniel is simply conveying the language already being used in the conversation while indicating his written record will now follow suit.95
Although the written text of Daniel switches from Hebrew to Aramaic here, we need not assume those who replied to the king switched from some other language to Aramaic at this point. It is more likely Daniel is simply conveying the language already being used in the conversation while indicating his written record will now follow suit.95
O King live forever!
O King live forever!
“The contemporary English equivalent of מַלְכָּא [malkāʾ] is not ‘O King,’ as in most versions, but ‘Your Majesty.’ ”96 Their wish that the king might live forever should not be taken literally, but as the standard protocol for addressing royalty much like “long live the king”
“The contemporary English equivalent of מַלְכָּא [malkāʾ] is not ‘O King,’ as in most versions, but ‘Your Majesty.’ ”96 Their wish that the king might live forever should not be taken literally, but as the standard protocol for addressing royalty much like “long live the king”
(
;
; ,
; ; ; ; , ;
)! Ironically, the subject of the dream and its interpretation reveals just the opposite. “The inclusion of [‘live forever!’] here by Daniel the author involves ironic satire since Nebuchadnezzar is a mere mortal, whose kingdom will end as prophesied in the dream.”97
(
;
; ,
; ; ; ; , ;
)! Ironically, the subject of the dream and its interpretation reveals just the opposite. “The inclusion of [‘live forever!’] here by Daniel the author involves ironic satire since Nebuchadnezzar is a mere mortal, whose kingdom will end as prophesied in the dream.”97
24 And Samuel said to all the people, See ye him whom the Lord hath chosen, that there is none like him among all the people? And all the people shouted, and said, God save the king.
16 And it came to pass, when Hushai the Archite, David’s friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king.
25 For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king’s sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah.
31 Then Bath-sheba bowed with her face to the earth, and did reverence to the king, and said, Let my lord king David live for ever.
9 They spake and said to the king Nebuchadnezzar, O king, live for ever.
19 Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies.
10 Now the queen, by reason of the words of the king and his lords, came into the banquet house: and the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed:
6 Then these presidents and princes assembled together to the king, and said thus unto him, King Darius, live for ever.
21 Then said Daniel unto the king, O king, live for ever.
3 And said unto the king, Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers’ sepulchres, lieth waste, and the gates thereof are consumed with fire?
interpretation
interpretation
Interpretation is from פְּשַׁר [pešar].
Interpretation is from פְּשַׁר [pešar].
The term pesher (pl. pesharim) is a noun from the root ps̆r, a root that is attested in several Semitic languages and has the basic meaning of “loosen.” The extended meaning of “interpret, interpretation” is found in Akkadian of the mid-second millennium b.c. The term only occurs in biblical Hebrew as a noun (
; cf.
) but in biblical Aramaic both as a noun (e.g., ; , ) and as a verb (, ).
The term pesher (pl. pesharim) is a noun from the root ps̆r, a root that is attested in several Semitic languages and has the basic meaning of “loosen.” The extended meaning of “interpret, interpretation” is found in Akkadian of the mid-second millennium b.c. The term only occurs in biblical Hebrew as a noun (
; cf.
) but in biblical Aramaic both as a noun (e.g., ; , ) and as a verb (, ).
1 Who is as the wise man? and who knoweth the interpretation of a thing? a man’s wisdom maketh his face to shine, and the boldness of his face shall be changed.
14 for they too pray to the Lord
that he grant them success in diagnosis
and in healing, for the sake of preserving life.
3 How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation.
15 And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not shew the interpretation of the thing:
26 This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it.
12 Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will shew the interpretation.
16 And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.
In the book of Daniel it is consistently used of the “interpretation” of dreams, a contextual meaning that has also been clearly recognized in Akkadian texts more than a thousand years earlier. . . . In the sectarian compositions from Qumran the term pesher is used almost exclusively in technical formulas that introduce the interpretation of biblical texts; the exception is 4Q180 frag. 1 1, 7 where the term introduces whole units of summarized interpretation. By extension the term has come to be used in modern scholarship of a literary genre of biblical commentary and the exegetical techniques used in it.98
In the book of Daniel it is consistently used of the “interpretation” of dreams, a contextual meaning that has also been clearly recognized in Akkadian texts more than a thousand years earlier. . . . In the sectarian compositions from Qumran the term pesher is used almost exclusively in technical formulas that introduce the interpretation of biblical texts; the exception is 4Q180 frag. 1 1, 7 where the term introduces whole units of summarized interpretation. By extension the term has come to be used in modern scholarship of a literary genre of biblical commentary and the exegetical techniques used in it.98
The LXX renders Interpretation by σύγκρισιν [synkrisin] conveying the sense of “comparison” whereby each element of the dream would be set alongside its corresponding meaning. Such comparative interpretation could not be done without the king revealing the dream itself. Archaeology has uncovered Akkadian “dream manuals” indicating interpretation of dreams was a known Babylonian practice.99
The LXX renders Interpretation by σύγκρισιν [synkrisin] conveying the sense of “comparison” whereby each element of the dream would be set alongside its corresponding meaning. Such comparative interpretation could not be done without the king revealing the dream itself. Archaeology has uncovered Akkadian “dream manuals” indicating interpretation of dreams was a known Babylonian practice.99
Hebrew and Greek Dictionaries w/TVM, Strong - H6591
Hebrew and Greek Dictionaries w/TVM, Strong - H6591
פְּשַׁר (pᵉshar | pesh-ar')
פְּשַׁר (pᵉshar | pesh-ar')
Derivation: (Aramaic) from פְּשַׁר;
Derivation: (Aramaic) from פְּשַׁר;
Strong's: an interpretation
Strong's: an interpretation
KJV: interpretation.
KJV: interpretation.
Cognate Group: H6590 (make), H6591 (interpretation), H6600 (answer)
Cognate Group: H6590 (make), H6591 (interpretation), H6600 (answer)
Other Resources: BDB GHCL AHLB CWD TWOT: 2949a
Other Resources: BDB GHCL AHLB CWD TWOT: 2949a
Greek Equivalents: ἕκαστος, κρίμα, κρίσις
Greek Equivalents: ἕκαστος, κρίμα, κρίσις
AV Occurrences (31 Instances, 10 Words)
AV Occurrences (31 Instances, 10 Words)
interpretation (12)
interpretation (12)
; ; ; ; ; ; ; ; ; ; ;
; ; ; ; ; ; ; ; ; ; ;
4 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.
7 They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it.
16 Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation.
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 shew 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.
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.
36 This is the dream; and we will tell the interpretation thereof before the king.
18 This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee.
8 Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof.
12 Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will shew the interpretation.
15 And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not shew the interpretation of the thing:
16 I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things.
with the interpretation (1)
with the interpretation (1)
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.
the interpretation (5)
the interpretation (5)
; ; ; ;
; ; ; ;
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.
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.
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?
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.
9 O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.
me the interpretation (3)
me the interpretation (3)
; ;
; ;
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 shew me the interpretation thereof.
7 The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom.
16 And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.
unto me the interpretation (4)
unto me the interpretation (4)
; ; ;
; ; ;
6 Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream.
7 Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof.
18 This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee.
15 And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not shew the interpretation of the thing:
or the interpretation (1)
or the interpretation (1)
19 Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies.
thee and the interpretation (1)
thee and the interpretation (1)
19 Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies.
is the interpretation (2)
is the interpretation (2)
;
;
24 This is the interpretation, O king, and this is the decree of the most High, which is come upon my lord the king:
26 This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it.
interpretations (1)
interpretations (1)
16 And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.
him the interpretation (1)
him the interpretation (1)
17 Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.
3.2.5 -
3.2.5 -
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.
My decision is firm
My decision is firm
The KJV renders this phrase as “the thing is gone from me”, implying Nebuchadnezzar was unable to remember his dream. Firm is אַזְדָּא [ʾazdāʾ].
The KJV renders this phrase as “the thing is gone from me”, implying Nebuchadnezzar was unable to remember his dream. Firm is אַזְדָּא [ʾazdāʾ].
(’zdā’, LXX, “gone”; passive part. of azaiti, “to go”), which translation supposes that the king forgot the dream. But that is unlikely, and most scholars construe the form as an adjective meaning “sure, assured” (Pers., azda; Sanskrit, addhâ; “certain,” BDB, p. 1079). Hence the Revised Standard Version is correct: “The word from me is sure”; or “The command from me is firm” (NASB), . . .100
(’zdā’, LXX, “gone”; passive part. of azaiti, “to go”), which translation supposes that the king forgot the dream. But that is unlikely, and most scholars construe the form as an adjective meaning “sure, assured” (Pers., azda; Sanskrit, addhâ; “certain,” BDB, p. 1079). Hence the Revised Standard Version is correct: “The word from me is sure”; or “The command from me is firm” (NASB), . . .100
The mistranslation of our versions encourages this opinion: “The thing is gone from me” (A. V.). Interpreters are quite commonly agreed that the rendering should be something like “the matter has been fully determined by me.” For the difficult word ’azda’ very likely means “assured, certain,” being a Persian loan word. The meaning is then: “The word is assured from me,” and that must mean, “The thing is fully resolved upon by me” (BDB).101
The mistranslation of our versions encourages this opinion: “The thing is gone from me” (A. V.). Interpreters are quite commonly agreed that the rendering should be something like “the matter has been fully determined by me.” For the difficult word ’azda’ very likely means “assured, certain,” being a Persian loan word. The meaning is then: “The word is assured from me,” and that must mean, “The thing is fully resolved upon by me” (BDB).101
The LXX reading appears to have contributed to the interpretation reflected by the KJV: Ὁ λόγος ἀπˊ ἐμου ἀπέστη [Ho logos ap emou apestē],102 “The word from me has removed/departed/deserted.”103
The LXX reading appears to have contributed to the interpretation reflected by the KJV: Ὁ λόγος ἀπˊ ἐμου ἀπέστη [Ho logos ap emou apestē],102 “The word from me has removed/departed/deserted.”103
The supposition that אָזַד [ʾāzaḏ] is equivalent to אָזַל [ʾāzal], to go away, depart, is not tenable. The change of the ל into ד is extremely rare in the Semitic, and is not to be assumed in the word אזל [ʾzl], since Daniel himself uses אֲזַל [ʾăzal], , ; , , and also ; ,
The supposition that אָזַד [ʾāzaḏ] is equivalent to אָזַל [ʾāzal], to go away, depart, is not tenable. The change of the ל into ד is extremely rare in the Semitic, and is not to be assumed in the word אזל [ʾzl], since Daniel himself uses אֲזַל [ʾăzal], , ; , , and also ; ,
17 Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions:
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 shew unto the king the interpretation.
19 Then the king arose very early in the morning, and went in haste unto the den of lions.
20 And when he came to the den, he cried with a lamentable voice unto Daniel: and the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions?
23 Now when the copy of king Artaxerxes’ letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem unto the Jews, and made them to cease by force and power.
8 Be it known unto the king, that we went into the province of Judea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands.
15 And said unto him, Take these vessels, go, carry them into the temple that is in Jerusalem, and let the house of God be builded in his place.
. Moreover אזל [ʾzl] has not the meaning of יָצָא [yāṣāʾ] to go out, to take one’s departure, but corresponds with the Hebr. הָלַךְ [hālak], to go. Therefore Winer, Hengst., Ibn Esr. [Aben Ezra], Saad., and other rabbis interpret the word as meaning firmus: “the word stands firm;”104
. Moreover אזל [ʾzl] has not the meaning of יָצָא [yāṣāʾ] to go out, to take one’s departure, but corresponds with the Hebr. הָלַךְ [hālak], to go. Therefore Winer, Hengst., Ibn Esr. [Aben Ezra], Saad., and other rabbis interpret the word as meaning firmus: “the word stands firm;”104
Evidence the phrase pertains to the decree rather than the dream is also found in
‣.
Evidence the phrase pertains to the decree rather than the dream is also found in
‣.
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.
When Daniel asked Arioch about the drastic decree, “Arioch informed Daniel about the matter” (
‣), “the matter” being the same Aramaic word as “the thing” (KJV) that Nebuchadnezzar had supposedly forgotten (
‣). It obviously refers to his decree, not his dream.105
When Daniel asked Arioch about the drastic decree, “Arioch informed Daniel about the matter” (
‣), “the matter” being the same Aramaic word as “the thing” (KJV) that Nebuchadnezzar had supposedly forgotten (
‣). It obviously refers to his decree, not his dream.105
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.
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.
make known the dream to me
make known the dream to me
Make known . . . to me is תְהוֹדְעוּנַּנִי [ṯehôḏeʿûnnanî], hafal stem of יְדַּ [yedda], “to know.” Nebuchadnezzar is clearly expecting them to tell him the dream as well as its interpretation. Perhaps the king had forgotten aspects of the dream (see below). More likely, he has not forgotten the dream,106 but suspects his advisors have previously misled him concerning their occult knowledge in order to deceive him. Thus, he also accuses them of speaking “lying words” ( ).107
Make known . . . to me is תְהוֹדְעוּנַּנִי [ṯehôḏeʿûnnanî], hafal stem of יְדַּ [yedda], “to know.” Nebuchadnezzar is clearly expecting them to tell him the dream as well as its interpretation. Perhaps the king had forgotten aspects of the dream (see below). More likely, he has not forgotten the dream,106 but suspects his advisors have previously misled him concerning their occult knowledge in order to deceive him. Thus, he also accuses them of speaking “lying words” ( ).107
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 shew me the interpretation thereof.
The king reasons that if they can truly predict the future by interpreting dreams, then they should also be able to recall the past and reveal his dream.108 In either case, God’s hand is clearly in all that transpires, exposing the limitations of the king’s advisors and their gods in comparison with Daniel and his God.
The king reasons that if they can truly predict the future by interpreting dreams, then they should also be able to recall the past and reveal his dream.108 In either case, God’s hand is clearly in all that transpires, exposing the limitations of the king’s advisors and their gods in comparison with Daniel and his God.
The king’s decision . . . is clearly another example of God’s sovereignty . . . [the king’s] method of handling the situation would not only expose the fraudulence of the occult advisors but also show Daniel’s genuineness and redound to the glory of Daniel’s God, in showing that the dream was really a revelation from Him (and not from Marduk or Babylon’s gods).109
The king’s decision . . . is clearly another example of God’s sovereignty . . . [the king’s] method of handling the situation would not only expose the fraudulence of the occult advisors but also show Daniel’s genuineness and redound to the glory of Daniel’s God, in showing that the dream was really a revelation from Him (and not from Marduk or Babylon’s gods).109
The [Chaldean] dream manuals, of which several examples have come to light, consist . . . of historical dreams and the events that followed them, arranged systematically for easy reference. Since these books had to try to cover every possible eventuality they became inordinately long; only the expert could find his way through them, and even he had to know the dream to begin with before he could search for the nearest possible parallel. The unreasonable demands of the king and the protests of the interpreters in verses 3-11 are in keeping with his character and the known facts concerning dream books.[Joyce G. Baldwin, Daniel: An Introduction and Commentary, p. 87. See also A. L. Oppenheim, “The Interpretation of Dreams in the Ancient Near East,” Transactions of the American Philosophical Society 46 (1956):179-373.]110
The [Chaldean] dream manuals, of which several examples have come to light, consist . . . of historical dreams and the events that followed them, arranged systematically for easy reference. Since these books had to try to cover every possible eventuality they became inordinately long; only the expert could find his way through them, and even he had to know the dream to begin with before he could search for the nearest possible parallel. The unreasonable demands of the king and the protests of the interpreters in verses 3-11 are in keeping with his character and the known facts concerning dream books.[Joyce G. Baldwin, Daniel: An Introduction and Commentary, p. 87. See also A. L. Oppenheim, “The Interpretation of Dreams in the Ancient Near East,” Transactions of the American Philosophical Society 46 (1956):179-373.]110
you shall be cut in pieces
you shall be cut in pieces
הַדָּמִין תִּתְעַבְדוּן [haddāmîn tiṯʿaḇḏûn], hitpeel stem, “(into) pieces you yourselves will be turned into.” Some have wondered at the severity of the kings’ threat, but it seems completely consistent with what is known of Nebuchadnezzar’s practices and is not uncommon in countries lacking a system of justice.111 Nebuchadnezzar’s cruelty is evident in the way Scripture records he killed Zedekiah’s sons prior to putting out his eyes—ensuring the last thing Zedekiah saw would bring him continued grief (
; -7 ; 52:10 ;
;
). At the capture of Jerusalem, Nebuchadnezzar rounded up all the important men from the city and slew them (
). Nebuchadnezzar roasted two Jewish rebels named Ahab and Zedekiah (not King Zedekiah) in the fire (
) and would soon attempt to kill Daniel’s three companions in a similar manner (
‣). “The drastic character of the Assyrian-Babylonian punishments is gruesomely represented in the Assyrian bas-reliefs, and detailed in the codes of Babylonia and Assyria.”112
הַדָּמִין תִּתְעַבְדוּן [haddāmîn tiṯʿaḇḏûn], hitpeel stem, “(into) pieces you yourselves will be turned into.” Some have wondered at the severity of the kings’ threat, but it seems completely consistent with what is known of Nebuchadnezzar’s practices and is not uncommon in countries lacking a system of justice.111 Nebuchadnezzar’s cruelty is evident in the way Scripture records he killed Zedekiah’s sons prior to putting out his eyes—ensuring the last thing Zedekiah saw would bring him continued grief (
; -7 ; 52:10 ;
;
). At the capture of Jerusalem, Nebuchadnezzar rounded up all the important men from the city and slew them (
). Nebuchadnezzar roasted two Jewish rebels named Ahab and Zedekiah (not King Zedekiah) in the fire (
) and would soon attempt to kill Daniel’s three companions in a similar manner (
‣). “The drastic character of the Assyrian-Babylonian punishments is gruesomely represented in the Assyrian bas-reliefs, and detailed in the codes of Babylonia and Assyria.”112
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.
9 Nor to build houses for us to dwell in: neither have we vineyard, nor field, nor seed:
4 And Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes;
13 My net also will I spread upon him, and he shall be taken in my snare: and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there.
18 And he did that which was evil in the sight of the Lord: he departed not all his days from the sins of Jeroboam the son of Nebat, who made Israel to sin. 19 And Pul the king of Assyria came against the land: and Menahem gave Pul a thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand. 20 And Menahem exacted the money of Israel, even of all the mighty men of wealth, of each man fifty shekels of silver, to give to the king of Assyria. So the king of Assyria turned back, and stayed not there in the land. 21 And the rest of the acts of Menahem, and all that he did, are they not written in the book of the chronicles of the kings of Israel?
22 And of them shall be taken up a curse by all the captivity of Judah which are in Babylon, saying, The Lord make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire;
20 And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace. 21 Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace.
Nor would theirs be routine executions, but their arms and legs would be tied to four powerful trees, temporarily roped together at the top. When these ropes were cut, the victim would suddenly be torn apart into four pieces. . . . no verb for “cutting” is used here, nor is there any mention of a cutting instrument.113
Nor would theirs be routine executions, but their arms and legs would be tied to four powerful trees, temporarily roped together at the top. When these ropes were cut, the victim would suddenly be torn apart into four pieces. . . . no verb for “cutting” is used here, nor is there any mention of a cutting instrument.113
your houses shall be made an ash heap
your houses shall be made an ash heap
Ash heap is נְוָלִי [newālî], “a garbage-heap or public latrine area (
; ; )”114, “probably an Akkadian loan word.”115 Translations vary in their interpretation of the way their houses would be destroyed: “dung hill” (KJV, ASV), “rubbish heap” (NASB), “ruins” (ESV), “garbage dump” (HCSB), “rubble” (NET).116
Ash heap is נְוָלִי [newālî], “a garbage-heap or public latrine area (
; ; )”114, “probably an Akkadian loan word.”115 Translations vary in their interpretation of the way their houses would be destroyed: “dung hill” (KJV, ASV), “rubbish heap” (NASB), “ruins” (ESV), “garbage dump” (HCSB), “rubble” (NET).116
11 Also I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon; and let his house be made a dunghill for this.
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.
29 Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.
11 Also I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon; and let his house be made a dunghill for this.
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.
A similar judgment is issued by King Darius against anyone who would interfere with Cyrus’ edict granting permission for the Jews to rebuild their temple (
).
A similar judgment is issued by King Darius against anyone who would interfere with Cyrus’ edict granting permission for the Jews to rebuild their temple (
).
11 Also I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon; and let his house be made a dunghill for this.
gifts, rewards, and great honor
“ ‘Rewards’ literally is a singular Aramaic noun that may imply some specific reward, maybe a promotion or marriage to one of the king’s daughters.”117 Honor is יְקָר [yeqār], translated as “glory” in some other passages (
‣; 4:36‣; 5:18‣, 20‣; 7:14‣). Belshazzar will subsequently make a similar offer to his wise men and also to Daniel (
‣, 16‣, 29‣). The Moabites attempted to hire Balaam with a diviner’s fee and promise of honor (
, 17
, 37
; 24:11
).
3.2.7 -
📷📷
tell his servants the dream
See commentary concerning “lying and corrupt words” in verse 9. The king’s advisors continue to coax him to reveal the dream because they know they can’t produce the information. If they can get the king to reveal the dream, then they can concoct a subjective, fanciful, imprecise, untestable “interpretation.” In this, the advisors are like those who claim to be modern-day prophets.
The ancient fortune tellers and interpreters of dreams were adepts in the art of drawing out sufficient information to form a basis for some shrewd prognostication, and the framing of their answer in such an ambiguous manner that it would appear correct whichever way the event would go. The Chaldeans therefore figured that if the king would tell them the dream, they could agree on some interpretation that would seem plausible, and thus save their reputation.118
3.2.8 -
📷📷
that you would gain 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.119
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.120
3.2.9 -
📷📷
you have agreed to speak lying and corrupt words before me
Here we see evidence of the king’s distrust for his court advisors. See commentary on
.
Nebuchadnezzar’s threat of excessive and capricious (but by no means unparalleled) punishment (
‣) and his suspicion of a conspiracy among his advisers (
‣) betray a deep sense of insecurity despite his accomplishments.121
tell me the dream and I shall know that you can give me its interpretation
He wants an evidence that the revelation they give is a supernatural revelation. And he makes that clear at the end of verse 9 and I think verse 9 would be the key that I would use to support this idea, “Tell me the dream that I may know that you can declare to me its interpretation.”122
Although there are many records of dream interpretation from the ancient near east, there is no record of a courtier recounting the content of someone else’s dream.123
3.2.10 -
📷📷
There is not a man on earth
These men understood occult practices have their limits. This was apparent in the time of Moses when Pharaoh’s magicians were able to duplicate some of the miracles God worked through Moses: yet they were unable to perform others. Their failure to duplicate the works of Moses and Aaron also led to a similar declaration.
So the LORD said to Moses, “Say to Aaron, ‘Stretch out your rod, and strike the dust of the land, so that it may become lice throughout all the land of Egypt.’ ” And they did so. For Aaron stretched out his hand with his rod and struck the dust of the earth, and it became lice on man and beast. All the dust of the land became lice throughout all the land of Egypt. Now the magicians so worked with their enchantments to bring forth lice, but they could not. So there were lice on man and beast. Then the magicians said to Pharaoh, “This is the finger of God.” But Pharaoh’s heart grew hard, and he did not heed them, just as the LORD had said. (
) [emphasis added]
There are also times when it serves God’s purpose to frustrate and pervert the knowledge of those who attempt to perform divination, whether among Israel or the Gentiles. He “frustrates the signs of the babblers, and drives diviners mad; [and] turns wise men backward, and makes their knowledge foolishness.” (
cf.
;
). Daniel also knew these men could not provide what the king sought (
‣) because they lacked a relationship with God, and were engaged in practices explicitly banned by God.124
This was a major confession on the part of these men—admitting that they could not do what they were supposed to do. Their business was to make contact with the divine realm and find out such information.125
The attribute of God the occult practitioners could not benefit from is His omniscience. This attribute of God is not shared with any other created being. Only the Creator has all-knowledge, including the very thoughts within Nebuchadnezzar’s mind on the night of his dream.126 Indeed, it was God Himself who had chosen to communicate by way of the dream (
‣).
magician, astrologer, or Chaldean
See commentary on
and
. The Tanakh translates “astrologer” here and in
‣ by the word “exorcist.”127
