VERSE 1 Now in the second year of the reign of Nebuchadnezzar (rC;n<d>k;bun> tWkl.m;l. ~yIT;v. tn:v.biW [waw w/prep. b. w/noun f.s.constr. shanah year + adj.f. dual abs. shenayim second + prep. l w/noun f.s.constr. malekuth reign + proper noun], Nebuchadnezzar had dreams [tAml{x] rC;n<d>k;bun> ~l;x' [Qal perf.3.m.s chalam dream + proper noun Neb. + noun m.p.abs. chalom dream]; and his spirit was troubled and his sleep left him [wyl'[' ht'y>h.nI Atn"v.W AxWr ~[,P't.Tiw: [waw w/Hithpael impf.3.f.s. pa-am thrust, impel; agitate; "troubled" + noun both s.constr.w/3.m.s.suff. ruach spirit; here for the invisible breath of life which resides in all humanity; cf. Job.12:10; Isa.42:5 + noun f.s.constr.w/3.m.s.suff. shenah sleep + Niphal perf.3.f.s hayah be; "left" + prep. al upon w/3.m.s.suff.]).

VERSE 2 Then the king gave orders to call in the magicians, the conjurers, the sorcerers and the Chaldeans to tell the king his dreams (wyt'mol{x] %l,M,l; dyGIh;l. ~yDIf.K;l;w> ~ypiV.k;m.l;w> ~ypiV'a;l'w> ~yMijur>x;l; aroq.li %l,M,h; rm,aYOw: [waw w/Qal impf.3.m.s amar say + def.art.w/noun m.s.abs. melek king + prep. l w/Qal infin.constr. qara call + prep. l w/noun m.p.abs. charetom magician + waw w/prep. l w/noun m.p.abs. assap conjurer + waw w/prep. l w/Piel part.m.p.abs. kashaph employ witchcraft; "sorcerer" + waw w/prep. l w/proper noun Chaldean + prep. l w/Hiphil infin.constr. nagad relate, recount, tell + prep. l w/noun m.s.abs. melek king + noun m.p.abs. w/3.m.s.suff. chalom dream]). So they came in and stood before the king [%l,M,h; ynEp.li Wdm.[;Y:w: WaboY"w: [waw w/Qal impf.3.m.p. bo go, come + waw w/Qal impf.3.m.p. amad stand + prep. l w/noun both p.constr. paneh face + def.art.w/noun m.s.abs. melek king]).

VERSE 3 The king said to them, "I had a dream and my spirit is anxious to understand the dream (~Alx]h;-ta, t[;d;l' yxiWr ~[,P'Tiw: yTim.l'x' ~Alx] %l,M,h; ~h,l' rm,aYOw: [waw w/Qal impf.3.m.s. amar say + prep. l w/3.m.p.suff. + def.art.w/noun m.s.abs. melek king + noun m.s.abs. chalom dream + Qal perf.1c.s. chalam dream + waw w/Niphal impf.3.f.s. pa-am thrust, impel; "is anxious" + noun both s.constr.w/1c.s.suff. ruach spirit + prep. l w/Qal infin.constr. yada know + d.o. marker w/def.art.w.noun m.s.abs. chalom dream])."

ANALYSIS: VERSES 1-3

1. Nebuchadnezzar’s troubling dream occurred in the 2^nd year of his reign which would make it sometime between April 603 and March 602 BC.
2. It should be noted that the Babylonian method of accession-year dating made 602 BC (spring of) the end of Nebuchadnezzar’s 2^nd regnal year, even though he may have taken Daniel and friends in the campaign of 605 and had them enrolled in the academy before the year was out.
3. Thus 602 would have been the 3^rd year of schooling, even though it was his 2^nd full year of reign.
4. Unlike his normal dreams, this dream contained for him a message of utmost importance.
5. From that evening forward until its disclosure sleep left him.
6. Another notable example of divine revelation via a dream is that of the Pharaoh of Joseph (Gen. 41; cp. 40 and the dreams of the wine steward and chief).
7. This event took place immediately after the youths had finished their tenure in the Royal Academy and commenced their duties in the court of the king.
8. Obviously he was anxious to know the meaning of his dream since he could achieve no rest until he was satisfied he was in possession of its meaning.
9. So he did the standard thing by calling in the wise men of his palace to provide him with the dream’s interpretation.
10. We do not know why Nebuchadnezzar refused to recount the dream’s content, for he had sufficient recollection of it so that he could verify its contents.
11. He summoned before him all the specialists in prognostication as per the fourfold designation in v.2.
12. He looked to these men to provide expertise in oneiromany (dream interpretation).
13. The noun translated "magicians" occurs 11x in Gen.41:8,24; Ex.7:11,22; 8:3,14,15; 9:11; Dan.1:20; 2:2.
14. They employed feats of magic for various ends.
15. The "conjurers" or "enchanters" cast spells using various words of combinations of words to achieve results.
16. The term used here is perhaps a loanword related to the Assyrian shiptu ("conjuration") and only occurs in the book of Daniel.
17. The Hebrew word ashpa is constructed from the same letters and mean "quiver
18. This particular term (@V'a;) is peculiar to the book of Daniel.
19. In Dan.1:20 the ashshapim are parallel to hartummim ("magicians").
20. The Aramaic word gazerin (soothsayers/astrologers) in the lists of Dan.4:7; 5:7 is equivalent to the Hebrew mekashshepim used elsewhere (cf. Cornfeld, G., "Magic, Divination and Superstition," in Pictorial Biblical Encyclopedia").
21. The "sorcerers" (Piel part. @vK employ witchcraft) were individuals that practiced the occult art of casting spells.
22. They were outlawed in Israel (Ex.22:17; Deut.18:10) and condemned to death.
23. As for "Chaldeans" the term arises from the Sumerian GAL. DU meaning "master-builder" a term applied to a special class.
24. This class of wise men acted as spokesmen for the whole guild of practitioners of the occultic arts.
25. Here the term is specialized for a elite group of individuals within the Babylonian hierarchy.
26. They probably come close to Masonic orders to today.
27. They were the caste of the Babylonian priesthood.
28. The term "Chaldean" is also most commonly used of the master race that established what is called the Babylonian empire.
29. But here in chapter two the term is employed as the designation of a caste of priests who held sway over the college of wise men who advised the monarchy.
30. As a matter of fact in Daniel the term is also used ethnically as per 5:30 and 9:1.
31. Dan.3:8 is probably ethnic.
32. But 4:7; 5:7 and 11 is used of a classification of wise men who held sway over the other advisers to the king.
33. The ethnic or racial designation kasdu (as it was spelled in the Babylonian cuneiform) and the other is kas-du, which came from an earlier modification kal-du.
34. The Sumerian title gal-du was used of a class caste of astrologer-priest, as the carryover of the Sumerian title gal-du, which meant, literally, "master-builder" (Gal means "great" in Sumerian and du means "builder").
35. Gal-du passed into Akkadian as kal-du.
36. The reason kal-du is rendered kas-du in the Neo-Babylonian time of Daniel is there was a systematic movement back to the classical Babylonian of a thousand years before.
37. A shift of the lt, ld, clusters to the original sibilants (s) before the dental constant l helps explain the changes.
38. What we have is a pair of homonyms having the same sound but entirely different meanings.
39. This explanation is ably set forth by Dick Wilson (Studies in Daniel) furnishes a solution to the problem of the diverse usage of kasdin.
40. The Greek historians who had become acquainted with the Chaldeans back in the days when the shift from sd to ld had taken place.
41. Their historians always referred to them as the chaldaioi, never as chasdaioi.
42. Here they were a class of occultic soothsayers.

VERSE 4 Then the Chaldeans spoke to the king in Aramaic: "O king, live forever! (yyIx/ !ymil.['l. aK'l.m; tymir'a] %l,M,l; ~yDIf.K;h; WrB.d;y>w: [waw w/Piel impf.3.m.p. dabar speak + def.art.w/noun proper abs. Chaldeans + prep. l w/def.art.w/noun m.s.abs. malku reign; "king" + proper noun Aramaic + prep. l noun m.p.abs. alam perpetutity + Peal imper.m.s. haya live] Tell the dream to your servants, and we will declare the interpretation (aWEx;n> ar'v.piW Î%d'b.[;l.Ð ¿%yID;b.[;l.À am'l.x, rm;a/ [Peal imper.m.s. amar say, relate + def.art.w/noun m.s. chelem dream + prep. l w/noun m.s.constr.w.2.m.s.suff. abedh servant + waw w/noun m.s. w/def.art. peshar interpretation + Pael impf.1c.p. chawah interpret; "declare the interpretation]) ."

VERSE 5 The king replied to the Chaldeans, "The command from me is firm (aD'z>a; yNImi at'L.mi ÎyaeD'f.k;l.Ð ¿ayED'f.k;l.À rm;a'w> aK'l.m; hnE[' [Peal part.m.s.abs. anah answer + noun m.s. w/def.art. melek king + prep. min w/1c.s.suff.; "from me" + adj.f.s.abs. azeda sure]): if you do not make known to me the dream and its interpretation, you will be torn limb from limb and your houses will be made a rubbish heap [!Wmf'T.yI yliw"n> !AkyTeb'W !Wdb.[;t.Ti !ymiD'h; Hrev.piW am'l.x, ynIN:W[d>Aht. al' !he [part. chen if + neg. la no + Haphel impf.2.m.p.w/1c.s.suff. yeda know + def.art. w/noun m.s. chelem dream + waw w/noun m.s.constr.w/3.m.s.suff. peshar interpretation + noun m.p.abs. chaddam limb; Persian loan word + Hithpeel impf.2.m.p. abad make; executed/carried out in Peal + waw w/noun m.p.constr.w/2.m.p.suff. bayit house + noun f.s.abs. newalu refuse heap; perhaps an Akkadian loan word]).

VERSE 6 "But if you declare the dream and its interpretation (!wOx]h;T. Hrev.piW am'l.x, !hew> [waw w/part. hen if + def.art.w/noun m.s. chelem dream + waw w/noun m.s.constr.w/3.m.s.suff. peshar interpretation + Haphel impf.2.m.p. chawah explain; "declare"], you will receive from me gifts and a reward and great honor [ym'd'q\-!mi !WlB.q;T. ayGIf; rq'ywI hB'z>bin>W !n"T.m; !wOx]h;T. [noun f.p.abs mattena gift + waw w/noun f.s.abs. nebizbah reward + waw wnoun m.s.abs. yeqar honor + adj.m.s.abs. shaggi great; also used in the book of Job; may be an Aramaism + Pael impf.2.m.p. qebel receive + prep. min w/part. qadam before; "from me"]; therefore declare to me the dream and its interpretation [ynIwOx]h; Hrev.piW am'l.x, !hel' [prep. l w/part. chen if; "therefore" + noun m.s.w/def.art. chelem dream + waw w/noun m.s.constr.w/3.m.s.suff. peshar interpretation + Haphel imper.m.p.w/1c.s.suff. hawah explain])."

ANALYSIS: VERSES 4-6

1. With verse 4 we begin the Aramaic portion of Daniel extending through chapter 7 (cp. book of Ezra which has four chapters in Aramaic).
2. This section deals with the citizens of the Babylonian and Persian rule (Gentiles; hence a gentile language); while the rest of the book centers around the chosen people (Jews).
3. The Aramaic reading public could read this section of the book (chps. 2-7).
4. The section that uses a Gentile language begins with the Aramaic words spoken to Nebuchadnezzar by his advisers.
5. The customary salutation addressed to sovereigns: "Live forever!" opens the Aramaic section (lit., "To the ages live!").
6. It was an emphatic way of expressing the same idea as "Long live the king!"
7. It was only Bathsheba who so addressed her son King Solomon (1Kgs.1:31): Yehi hammelek...leolam ("May the king live forever!").
8. Buy the 6^th century it had become a customary greeting addressed to rulers.
9. The wise men of Babylon responded naturally to their sovereign, urging him to divulge the dream to them so that they might study and interpret it (v.4).
10. But to their shock his Nebs refused to reveal the contents to them.
11. But Nebuchadnezzar had already predetermined an unheard of test of their occultic abilities to interpretation.
12. Before they were allowed to present its interpretation they had to first tell him its contents!
13. This would show that their powers of divination were authentic.
14. Surely the gods would know all this and be able to pass the information to their devotees.
15. Had he done their bidding they would have come up with some clever and worthless interpretation.
16. On this one, the king was interested in something that was clearly supernatural and not speculative.
17. To his stringent demand, Nebuchadnezzar added a gruesome theat.
18. If they failed collectively to reconstruct his dream, he would conclude they were all charlatans and deserved death for all the times they had faked him into thinking they possessed special powers (v.5).
19. If they failed, theirs would not be ordinary executions.
20. They would be quartered my some means one by one (no verb for cutting is used here).
21. Not only would these frauds be torn asunder, they would have their homes and estates utterly destroyed and left as garbage dumps.
22. If they should succeed in his stringent demand, he would confer upon them wealth and honor far above anything they could imagine.

VERSE 7 They answered a second time and said, "Let the king tell the dream to his servants, and we will declare the interpretation (hwEx]h;n> hr'v.piW yhiAdb.[;l. rm;ayE am'l.x, aK'l.m; !yrIm.a'w> tWny"n>ti An[] [Pael perf.3.m.p. anah answer + adv. tinyanut the second time + waw w/Peal part.m.p.abs. amar say + noun m.s. w/def.art. melek king + noun m.s. w/def.art. chelem dream + Peal impf.3.m.s. jussive amar say + prep. l w/noun m.p.constr.w/3.m.s.suff. abed servant + waw w/noun m.s. w/def.art. peshar interpretation + Haphel impf.1c.p. chawah interpret])."

VERSE 8 The king replied, "I know for certain that you are bargaining for time, inasmuch as you have seen that the command from me is firm (at'L.mi yNImi aD'z>a; yDI !AtyzEx] yDI lbeq\-lK' !ynIb.z" !WTn>a; an"D'[i yDI hn"a] [d;y" byCiy:-!mi rm;a'w> aK'l.m; hnE[' [Peal part.m.s.abs. anah answer + noun m.s. w/def.art. melek king + waw w/Peal part.m.s. amar say + prep. min from + adj.m.s.abs. yatstsib certain + Peal part.m.s.abs. yeda know; + pro.1c.s. ana I + rel.pro. di who; "that" + Peal perf.2.m.p. chaazh see + noun m.s. iddan time, span, year; "for time" + Peal part.m.p.abs. zeban buy; "bargaining" + noun m.s.constr. kol all; + prep. qobel "inasmuch as" preceded by kol; very common Aramaic preposition often preceded by kol or le; it is used for causation + part. di that + Peal perf.2.m.p. chazah see "have seen" + rel. Ki that + adj.f.s.abs. azda certain; "firm" + prep. min from + noun f.s. melal thing; "command" + def.art. a]),

VERSE 9 that if you do not make the dream known to me, there is only one decree for you (!Akt.d' ayhi-hd'x] ynIN:[ud>Aht. al' am'l.x,-!he yDI [rel. di + part. chen if + noun m.s. chelem dream + neg. la + Haphel impf.2.m.p;w/1c.s.suff. yeda know + adj.f.s.abs. chad one + pro. 2.f.s. "there is" + noun f.s.constr.w/2.m.p.suff. dat decree . For you have agreed together to speak lying and corrupt words before me until the situation is changed (aNET;v.yI an"D'[i yDI d[; ym;d'q' rm;amel. Î!WTn>miD>z>hiÐ ¿!WTn>miz>h;À ht'yxiv.W hb'd>ki hL'miW [waw w/noun f.s.abs. millah thing+ noun f.s.abs. kidebah false + waw w/Peal/Qal pass part.f.s.abs. shechat corrupt + Hithpeel perf.2.m.p. zeman agree together + prep. l + Peal infin.constr. amar say; "to speak" + prep. qadam before + prep. ad until + rel di that + noun m.s. iddan time + Hithpaal impf.3.m.s. shanah change]; therefore tell me the dream, that I may know that you can declare to me its interpretation [ynIN:wUx]h;T. Hrev.pi yDI [D;n>aiw> yli Wrm;a/ am'l.x, !hel' [conj. lachen "therefore" if + noun m.s.w/def.art. chelem dream + Peal imper.m.p. amar say; "tell" + prep. l w/3.m.s.suff. "me" + waw w/Peal impf.1c.s. yeda know + rel. di that + noun m.s.constr.w/3.m.s.suff. peshar interpretation + Haphel impf.2.m.p.w/1c.s.suff. chawah show; "declare"]) ."

ANALYSIS: VERSES 7-9

1. No matter how extreme the threats of punishment or how strong the inducements to reward, the "wise men" were powerless to come up with the contents of the king’s dream.
2. They could only beg the king to change his mind and reveal his dream (v.7).
3. This only served to enrage him the more.
4. He accused them of stalling for time and of trying to find a way out of their predicament (v.8).
5. But no deceitful tactics would help them, nor could they look to any turn of events to deliver them from the decree (v.9).
6. They had to look to their deities to come through or else.
7. He knew that if he gave them the dream’s contents they would simply concoct some clever interpretation and he would be in the end misled.
8. Nebuchadnezzar faced religious and political corruption with simple logic, which in the end exposed the bankruptcy of the whole culture.
9. God designed all this, to open Nebuchadnezzar’s eyes to the fallacy of the system of spirituality he had been raised up under.
10. The dream he had was so disturbing and so unlike any he had ever had that in his mind the situation called for drastic measure.
11. Actually the measures he took were no-nonsense ones and would at the very least leave him with no answers rather than as he called it "lying and corrupt words."
12. "Lying and corrupt words" is a reference to the interpretation the "wise men" would have conspired to satisfy the king apart from the contents of the dream.
13. Here is how one ruler put the superstition of his times to the acid test!

VERSE 10 The Chaldeans answered the king and said (!yrIm.a'w> aK'l.m;-~d'q\ ÎyaeD'f.k;Ð ¿ayED'f.k;À An[] [Peal perf.3.m.p. anah answer + proper noun w/art. Kasdi + prep. qadam before + noun m.s. melek king + waw w/Peal part.m.p.abs. amar say], "There is not a man on earth who could declare the matter for the king [hy"w"x]h;l. lk;Wy aK'l.m; tL;mi yDI aT'v.B,y:-l[; vn"a] yt;yai-al' [neg. la + adv. itay there is + noun m.s.abs. anash man + prep. al upon + noun f.s. w/art. yabbeshte earth + art. a + rel. Di who + noun f.s.constr. millah thing, word; "the matter" + noun m.s. melek king + Peal impf.3.m.s yekil able + prep. l w/Haphel infin.constr. hawah explain; "declare"], inasmuch as no great king or ruler has ever asked anything like this of any magician, conjurer or Chaldean [yD'f.k;w> @v;a'w> ~Jor>x;-lk'l. laev. al' hn"d>ki hL'mi jyLiv;w> br; %l,m,-lK' yDI lbeq\-lK' [noun m.s.constr. kol all, whole + prep. qabel before + rel. di that, who + noun m.s.constr. kol "no" + noun m.s.abs. melek king + adj.m.s. rab great + waw w/adj.m.s. shelet rule, have power;"ruler" + noun f.s.abs. millah thing; "anything" + prep. k w/adj.m.s.abs. denah this + neg. la + Peal perf.3.m.s she-el ask + prep. l w/noun m.s.constr. kol "of any" + noun m.s.abs. chartom magician + waw w/noun m.s.abs. ashap conjurer + waw w/noun kasheda Chaldean]).

VERSE 11 "Moreover, the thing which the king demands is difficult (hr'yQiy: laev' hK'l.m;-ydI at'L.miW [waw w/noun f.s. w/art. millah thing + rel.part. di which + noun m.s.w/art. melek king + Peal part.m.s.abs. she-el ask + adj.f.s.abs. yaqqir of that which is precious/rare; "difficult"], and there is no one else who could declare it to the king except gods [!yhil'a/ !hel' aK'l.m; ~d'q\ HN:WIx;y> yDI yt;yai al' !r'x\a'w> [waw w/adj.m.s.abs. acharan another + neg. la + part. itay there is + rel.part. di who + Pael impf.3.m.s.w/3.f.s.suff. chawah explain; "declare" + prep. qadam before + noun m.s.w/art. melek king + conj. lachen therefore; "except" + noun m.p.abs. alah, god, God; word used for God in Aramaic; it is like the uncommon eloah which is used largely in Job; it differs from the Hebrew in that there is no plural of majesty; the plural form in BA simply means "gods"], whose dwelling place is not with mortal flesh [yhiAtyai al' ar'f.Bi-~[i !Ahr>d'm. yDI [rel.part. di who + noun m.s.constr.w/3.m.p.suff. medar dwelling place + part. im with + noun m.s. w/art. besar flesh; e.g., "mortals" + neg. la + part. itay there is; "is"])."

VERSE 12 Because of this the king became indignant and very furious and gave orders to destroy all the wise men of Babylon (lb,b' ymeyKix; lkol. hd'b'Ahl. rm;a]w: ayGIf; @c;q.W sn:B. aK'l.m; hn"D> lbeq\-lK' [noun m.s.constr. kol all; "this" + prep. qabel in front of; because of + adj.m.s.abs. dena this + noun m.s.w/art. melek king + Peal perf.3.m.s. benas be angry; not found in Heb. only here in OT + waw w/Peal perf.3.m.s. qesap be angry; Heb. equivalent is used of both God and men + adj.m.s.abs. shaggi much; "very" + waw w/Peal perf.3.m.s. amar say; "gave orders" + prep. l w/Haphel infin.constr. abad perish; "to destroy" + prep. l w/noun m.s.abs. kol all + noun m.p.constr. chakim wise men + noun babel Babylon]).

VERSE 13 So the decree went forth that the wise men should be slain (A[b.W !yliJ.q;t.mi aY"m;yKix;w> tq;p.n< at'd'w> [waw w/nouun f.s w/art. dath decree + Peal perf.3.f.s. nepaq go out; not found in Heb. + waw w/noun m.p. w/art. chakkim wise men + Hithpaal part.m.p.abs. qetal; this verb so familiar to Hebrew students as a paradigm verb, is found only 3x in Hebrew; at Job.13:15; 24:14 and Ps.139:19; it may have been borrowed from Aramaic into Hebrew; it occurs in early Aramaic inscriptions; "slain"]; and they looked for Daniel and his friends to kill them [hl'j'q.t.hil. yhiArb.x;w> laYEnID' A[b.W [waw w/Peal perf.3.m.p. be-a ask, seek; "looked for" + proper noun Daniel + waw w/noun m.p.constr.w/3.m.s.suff. chabar friend + prep. l w/Hithpeel infin.constr. qetal kill].

ANALYSIS: VERSES 10-13

1. In a last ditch effort to avoid execution, the wise men of Babylon led by the "Chaldean" order appealed to the Nebuchadnezzar’s sense of fair play.
2. Such a request to was unreasonable and there was no man on earth that could relate the contents of the king’s dream.
3. While it is true that no mortal could ascertain the unknowable it is not true that a man could not be made privy to the hidden realm.
4. Their defense was two-part; the 2^nd part was an appeal to precedence: that no monarch/ruler ever requested such a thing.
5. This ignores the Hebrew culture where prophets regularly revealed the future, but negative volition has a knack for conveniently ignoring exceptions to the norm.
6. In v.11 they take their argument on step further.
7. The "thing" which they are being asked to reveal is "difficult" and its answer resides with the "gods."
8. And, as the argument continues, the "gods" are stand aloof from "mortals."
9. Their own argument exposes them to potential ridicule as the wise men were supposed to the agents of divine revelation.
10. Their doctrine is basically that the "gods" are incapable or unwilling to reveal information that would benefit their devotees on any consistent or timely basis.
11. It is known from the study of ancient mythology that the gods were capricious.
12. Nebuchadnezzar experienced on this occasion the frustration that kings through the ages have experienced with the religious crowd that was supposed to counsel them in affairs of state.
13. Israel’s kings on the other hand had at their disposal a sure-fire system of determining a course of action in the Urim and Thummim (Ex.28:30; Num.27:21; Deut.33:8; 1Sam.28:6; Ezr.2:63; Neh.7:65) provided they were conducting themselves properly.
14. Again, what they are implying is that the "gods" of the nations do not reveal this level of knowledge to even the most-gifted soothsayers.
15. All of this was used as a set-up for the appearance of Daniel before Nebuchadnezzar’s court.
16. God on this occasion exposed for all present to witness the worthlessness of the Babylonian brain trust.
17. Nebuchadnezzar drew the logical conclusion from their weak defense and ordered the decree of mass execution of the entire religious order to begin without delay.
18. The first stage was to round up all that were directly involved in the occultic and priestly classes (v.12).
19. His dream gave him no rest and he was determined that others would suffer as long as his torment went unabated.
20. The mass liquidation "all the wise men of Babylon" had all concerned in panic and despair.
21. Since the four Hebrews were numbered with them they were arrested as well.
22. But God would not let this stand as He makes a differentiation between the righteous and the wicked.

VERSE 14 Then Daniel replied with discretion and discernment to Arioch, the captain of the king's bodyguard (aK'l.m; yDI aY"x;B'j;-br; %Ayr>a;l. ~[ej.W aj'[e bytih] laYEnID' !yId;aBe [prep. b w/adv. adayin then + proper noun Daniel + Haphel perf.3.m.s. tub return; as in the Heb. shub; "replied" + noun f.s.abs. eta counsel; discretion" + waw w/noun m.s.abs. te-em taste; "discernement" + prep. l w/proper noun Arioch + adj.m.s.abs. rabh "captain" + noun m.p. tabbah bodyguard + rel.part. di "of" + noun m.s. melek king], who had gone forth to slay the wise men of Babylon [lb,B' ymeyKix;l. hl'J'q;l. qp;n> yDI [rel.part. di who + Peal perf.3.m.s nepaq go out; not in Heb. + prep. l w/Pael infin.constr. qetal kill + prep. l w/noun m.p.constr. chakkim wise men + proper noun Babylon]);

VERSE 15 he said to Arioch, the king's commander, "For what reason is the decree from the king so urgent (aK'l.m; ~d'q\-!mi hp'c.x.h;m. at'd' hm'-l[; aK'l.m;-ydI aj'yLiv; %Ayr>a;l. rm;a'w> hnE[' [Peal part.m.s.abs. anah answer + waw w/Peal part.m.s.abs. amar say + prep. l w/proper noun Arioch + adj.m.s.abs. w/art. shallit having authority; "commander" + rel.part. di + noun m.s. w/art. melek king + prep. al upon; "for" + interrog.pro. mah what? + noun f.s. w/art. dat decree + noun m.s. melek king + Haphel part.f.s.abs. chasap show insolence; "so urgent" + prep. min from + part. qadam before; "from" + noun m.s. w/art. melek king]?"

Then Arioch informed Daniel about the matter [laYEnId'l. %Ayr>a; [d;Ah at'L.mi !yId;a/ [adv. edayin thereupon, then + noun f.s. w/art. millah matter + Haphel perf.3.m.s. yeda know; "informed" + proper noun Arioch + prep. l w/proper noun Daniel]).

VERSE 16 So Daniel went in and requested of the king that he would give him time, in order that he might declare the interpretation to the king (aK'l.m;l. hy"w"x]h;l. ar'v.piW Hle-!Ten>yI !m'z> yDI aK'l.m;-!mi h['b.W l[; laYEnId'w> [waw w/proper noun Daniel + prep. al upon, to + Peal perf.3.m.s alal go in + waw w/Peal perf.3.m.s. be-a petition + prep. min from + noun m.s. w/art. melek + rel. di that + noun m.s.abs. zeman time; Persian loan word for time + Peal impf.3.m.s. netan give + prep. l w/3.m.s.suff. "him" + waw w/noun m.s peshar interpretation; used once in Eccl.8:1; this word became a standard to the exegetical sentences in the commentaries written in Qumran; a line of scripture is followed by "pisro" meaning "its interpretation is" + prep. l w/Hapel infin.constr. chawah explain; "declare" + prep. l w/noun m.s. w/art. melek]).

VERSE 17 Then Daniel went to his house and informed his friends, Hananiah, Mishael and Azariah, about the matter ([d;Ah at'L.mi yhiArb.x; hy"r>z:[]w: laev'ymi hy"n>n:x]l;w> lz:a] Htey>b;l. laYEnID' !yId;a/ [adv. edayin then + proper noun Daniel + prep. l w/noun m.s.constr.w/3.m.s.suff. bayit house + Peal perf.3.m.s. azal go + waw w/prep. l w/noun proper abs. Hananiah + proper noun Mishael + waw w/proper noun Azariah + noun m.p.constr.w/3.m.s.suff. chabar friend + noun f.s. w/art. millah matter + Haphel perf.3.m.s. yada know]),

VERSE 18 so that they might request compassion from the God of heaven concerning this mystery (yDI hn"D> hz"r'-l[; aY"m;v. Hl'a/ ~d'q\-!mi a[eb.mil. !ymix]r;w> [waw w/noun m.p.abs. rachamim; common in Heb. mercies; "compassion" + prep. l w/Peal infin.constr. be-a ask + prep. min from + prep. qadam before + noun m.s.abs. elah god, God + noun m. dual w/art. shemayin heaven; like the Heb. equivalent + prep. al upon + noun m.s. raz secret; Persian loan word, translated in the LXX as mysterion], so that Daniel and his friends would not be destroyed with the rest of the wise men of Babylon [lb,b' ymeyKix; ra'v.-~[i yhiArb.x;w> laYEnID' !Wdb.hoy> al' yDI [rel di that + neg. la + Haphel impf.3.m.p. perish + proper noun Daniel + waw w/noun m.p.constr.w/3.m.s.suff. chabrah friend + part. im with + noun m.s.abs. she-ar rest + noun m.p.constr. chakkim wise men + proper noun Babylon]).

VERSE 19 Then the mystery was revealed to Daniel in a night vision. Then Daniel blessed the God of heaven (aY"m;v. Hl'a/l, %rIB' laYEnID' !yId;a/ ylig] hz"r' ay"l.yle-ydI aw"z>x,B. laYEnId'l. !yId;a/ [adv. edayin then + prep. l w/proper noun Daniel + prep. b w/noun m.s. w/art. chazu vision; as per Heb. chizzayon + rel di which + noun m.s. w/art. leyla night + noun m.s.w/art. raz secret; "mystery" + Peil perf.3.m.s. gela reveal; in Haphel "take into exile"; the Heb. gala has the same double meaning + adv. edayin then + proper noun Daniel + Pael perf.3.m.s. berak kneel, bless + prep. l w/noun m.s.abs. elah god, God + noun m. dual w/art. shemayin heaven]);

ANALYSIS: VERSES 14-19

1. The captain of Nebuchadnezzar’s bodyguard was on Arioch.
2. This name was known in Abraham’s time of a king of Elasar, an ally of Kedorlaomer (Gen.14:1); it also appears as Arriwuk in the Mari correspondence and as Ariuki in the Nuzi documents.
3. When soliders arrived at Daniel’s quarters to take him and the friends to death row, Daniel immediately "with discretion and discernment" appealed to Arioch to permit him to appear before Nebuchadnezzar himself so as to secure a stay of execution till Daniel had opportunity to consult his God about the dream.
4. Up to this juncture Daniel had been kept out of the loop with respect to the crisis over the community of the wise men of Nebuchadnezzar’s court.
5. No reason is given as to why Daniel and others were isolated from this dramatic turn of events.
6. Perhaps those whom Nebuchadnezzar challenged to reveal his dream kept the matter among themselves hoping to avoid panic and other problems.
7. In any case, this was the first Daniel heard of the matter and responded to "sudden terror" with remarkable spiritual poise and calm.
8. Upon being briefed with respect to the reasons for his arrest and death sentence his thoughts instantly centered on his God.
9. He appealed to Arioch’s sense of reason and good judgment by reminding him that it would be a better course of action if the dream could be revealed and interpreted versus the thing that was about to transpire (presumably).
10. His Nebs would be better served if he knew the interpretation of his troubling dream.
11. When arrested Daniel did not panic or do anything to invoke Arioch’s ire (v.14).
12. When informed of the matter Daniel’s faith in His God to do the impossible allowed him to reason with Arioch and save the moment.
13. Daniel was immediately escorted into the presence of the king where he made yet and 2^nd request: to allow him time and he would return with the information Nebuchadnezzar demanded of his advisors and brain trust.
14. Daniel was granted success and Nebuchadnezzar issued a stay of execution until Daniel returned the next day with the interpretation of the dream.
15. Daniel accomplished all this in a calm and straightforward manner.
16. There was no grandstanding on his part.
17. He may not have even mentioned the name of his God at this moment.
18. The stage was now set to publicly and unequivocally demonstrate the reality, wisdom, and power of the one true God as over against the inarticulate and impotent deities of the Babylonian establishment.
19. It is a theme that dominates chapters two through six.
20. And that theme, is that the Jewish people despite their own failure and collapse and banishment into exile, the God of Israel remains ever the all-powerful One who does not abandon his people.
21. Daniel entrusted himself to his God in the face of this death test, knowing that his God could do the impossible so that the righteous would not be destroyed with the wicked (see v.18) and that God’s name would be glorified in a way no one would venture to contradict.
22. Never before had an interpreter of dreams¾ not even Joseph in Egypt¾ been required to reconstruct the dream itself.
23. But Daniel had confidence that God could and would reveal both the dream and its interpretation.
24. The wise men of Babylon had themselves confessed that only deity could comply with the king’s demands.
25. Nebuchadnezzar and all Babylon were therefore to be confronted with unanswerable proof that only Israel’s God was the real deal!
26. Daniel’s faith under this turn of events is quite remarkable.
27. His actions from the moment Arioch informed him of his fate to his inclusion of the three friends in the intercessory prayer (vv. 17-18) were decisive and blessed.
28. After leaving the king’s presence he immediately went to his quarters and summoned his three friends (v.17) informing them of the matter.
29. Daniel never forgot his friends during their time together, even though he would rise above them in the kingdom.
30. He realized the power of prayer when believers unite in a common cause.
31. So he gathered his three companions in the faith that they might "plead for mercy from the God of heaven concerning this mystery" (v.18).
32. No account is given of the actual prayer that was offered.
33. Only that the prayer was answered that very night (v.19).
34. What is recorded is Daniel’s gratitude immediately after his vision of the night (v.20-23).
35. We may note that Daniel had been blessed with insights with respect to "visions and dreams" during his college days (1:17).
36. All of this serves as a biblical manifesto of faith grounded in truth as over against the pretensions of pagan pride and religious corruption (this was a slam dunk at the buzzer!).

VERSE 20 Daniel said, "Let the name of God be blessed forever and ever, For wisdom and power belong to Him (ayhi-Hle yDI at'r>Wbg>W at'm.k.x' yDI am'l.['-d[;w> am'l.['-!mi %r;b'm. ah'l'a/-yDI Hmev. awEh/l, rm;a'w> laYEnId' hnE[' [Peal part.m.s.abs. anah answer + proper noun Daniel + waw w/Peal part.m.s. amar say + Peal impf.3.m.s. jussive chawa become; like Heb. hayah + noun m.s.constr.w/3.m.s.suff. shum name + part. di + noun m.s. w/art. elah God + Pael pass part m.s.abs. berak bless + prep. min from + noun m.s. w/art. alam perpetuity + waw w/prep. ad until + noun m.s. alam perpetuity + part. di "For" + noun f.s. w/art. chokmah wisdom + waw w/noun f.s. w/art. giburah might; "power" + rel. di that + prep. l w/3.m.s.suff. + pro.3.f.s. hu; as in Heb.]).

VERSE 21 "It is He who changes the times and the epochs (aY"n:m.zIw> aY"n:D'[i anEv.h;m. aWhw> [waw w/pro.3.m.s hu he + Haphel part.m.s.abs. chanah change + noun m.p. w/art. iddan time; comes from Akkadian eadanu; two basic meanings are equally a "point’ in time or a "span" of time; all shades of meaning occur in Daniel + waw w/noun m.p. w/art. zeman; Persian loan word; used for appointed seasons]);

He removes kings and establishes kings (!ykil.m; ~yqeh'm.W !ykil.m; hDe[.h;m. [Haphel part.m.s.abs. ada pass on; "remove" + noun m.p.abs. melek king + waw w/Haphel part.m.s.abs. qum arise; "establishes" + noun m.p.abs. melek king];

He gives wisdom to wise men (!ymiyKix;l. at'm.k.x' bhey" [Peal part.m.s.abs. yehab; used in Heb. as a courtesy word, "come now"; in Heb. the standard word for "give" is nathan; the usage is reversed in the two languages + noun f.s. w/art. chokmah wisdom + prep. l w/noun m.p.abs. chakkim wise men])

And knowledge to men of understanding (hn"ybi y[ed>y"l. a['D>n>m;W [waw w/noun m.s. w/art. manda knowledge + prep. l w/Peal part.m.p.constr. yeda know; "to men" + noun f.s.abs. binah understanding]).

VERSE 22 "It is He who reveals the profound and hidden things (at'r'T.s;m.W at'q'yMi[; aleG" aWh [pro. hu he + Peal part.m.s.abs. gela reveal + adj.f.p. w/art. amiq deep, deep mysteries + waw w/Peal qal pass part f.p.abs. w/art setar hide; "hidden things"]);

He knows what is in the darkness (ak'Avx]b; hm' [d;y" [Peal part.m.s.abs. yeda know + interrog.pro. mah what? + prep. b w/noun m.s.w/art. chashok darkness]),

And the light dwells with Him (arev. HMe[i Îar'Ahn>WÐ ¿ar'yhin>WÀ [waw w/noun m.s. w/art. nehir light + prep. im with w/3.s.suff. + Peal qal pass part m.s.abs. shera abide; the Heb. cognate means "let loose"; the meaning "abide" apparently comes from untying the baggage at a campsite]).

VERSE 23 "To You, O God of my fathers, I give thanks and praise (hn"a] xB;v;m.W adeAhm. ytih'b'a] Hl'a/ %l' [prep. l w/2.m.s.suff. "To You" + noun m.s.abs. elah God + noun m.p.constr.w/2c.s.suff. ab father + Haphel part.m.s.ab.s yeda praise, give thanks + waw w/Pael part.m.s. shebach praise + pro.1c.s. ana I]),

For You have given me wisdom and power (yli T.b.h;y> at'r>Wbg>W at'm.k.x' yDI] [part. di for + noun f.s. w/art. chokmah wisdom + waw w/noun f.s. w/art. geburah might; as in v.21c + Peal perf.2.m.s. yehab give + prep. l w/1m.s.suff. "me"]);

Even now You have made known to me what we requested of You (%N"mi an"y[eb.-yDI ynIT;[.d;Ah ![;k.W [waw w/adv. ke-an now + Haphel perf.2.m.s.w/1c.s.suff. yeda know + rel di that + Peal perf.1c.p. be-a desire, request + prep. min from w/2.m.s.suff. "of You"]),

For You have made known to us the king's matter (an"T,[.d;Ah aK'l.m; tL;mi-yDI (part. di for + noun f.s.constr. millah thing, matter + noun m.s.w/art. melek king + Haphel perf.2.m.s.w/1c.p.suff. yeda know])."

ANALYSIS: VERSES 20-23

1. In his prayer of gratitude and praise Daniel focuses in v.20 on two divine attributes.
2. These two (among others) were necessary for the miracle of revelation of the mystery of Nebuchadnezzar’s dream being revealed to Daniel.
3. The two are omniscience and omnipotence.
4. God’s name will in the end "be blessed forever and ever."
5. Daniel blesses the name of God when most ignored Him.
6. "Wisdom" refers to God’s good sense in acting in accord with his perfect character that on this occasion called for a miracle to deliver his people (the four) and to provide a witness to that generation.
7. His "power" is His ability to exercise complete control over the events of history, particularly in bringing about reversals of fortune.
8. For Daniel the power was seen in God’s ability to make known the dream and its interpretation to His servant.
9. His wisdom is God’s knowledge of history as seen in the future course of events as revealed through the image in the dream.
10. God knows the future perfectly and He has the power to bring it to pass to advance his plan for the ages.
11. He is to be praised for this.
12. His constant actions in the affairs of men and His ability to guide the course of political events are extolled in v.21.
13. "He changes" (from sena, ‘be different’; hence, ‘make different,’ ‘alter’), the times (iddanayya’, as in a point of time) and seasons (zimnayya, an interval of time)."
14. In other words, it is God, not men, who determine the course and shape of man’s political history and civilization.
15. He determines who will reign and how long, and, who will take their place.
16. It is only by God’s choice that political leaders are allowed to do this or that.
17. They will take credit of course but it is God who allows or disallows the ebb and flow of civilization.
18. So v. 21a is a tribute to God’s total command of the historical processes that define human history.
19. V.21b pays tribute to God’s ability to provide spiritual insight to those who demonstrate positive volition through the ages.
20. Here "the wise" is not the wise of the world but those like Daniel who are wise in respect to God and His agenda.
21. His agenda is obscured to those who are wise in their own estimation.
22. Those who are "wise He grants wisdom" meaning he gives them more insight into His plan.
23. "Knowledge" is the building blocks of wisdom and understanding or discernment.
24. Those who possess understanding/insight/discernment are granted even more knowledge.
25. The frustration of the body of wise men of Nebuchadnezzar’s court were totally incompetent and disqualified to understand even the most basic things of God as they were negative and under the blackout of the soul.
26. Daniel, on the other hand, was positive and righteous with respect to the things (wisdom) of God and as we shall see throughout the book was made privy to more knowledge and deep mysteries.
27. Apart from divine revelation there is only speculation and subjective opinion about the meaning of life.
28. Bible doctrine fills the void and gives life on this earth meaning, definition and purpose.
29. Otherwise the individual is cast about on the sea like a rudderless ship.
30. Jesus rejoiced that the worldly wise were prohibited from seeing into those things God delights in making known to his positive children (Matt.11:25).
31. In v.22 Daniel continues to extol God’s gracious revelation of his plan towards positive volition but here the emphasis is upon the revelation of "deep and secret things," that is, the kinds of information that is "in the darkness" of human investigative abilities.
32. This obviously refers to omniscience as applied to "deep and secret things," things known only to God.
33. These things He reveals to positive volition when the circumstances merit it.
34. Again, that which "is in the darkness" are things relative to the unfolding of the prophetic as it pertains to history and the end times.
35. As far as negative volition is concerned these things are not made know just as a man with the unaided eye cannot see what is in a darkened place.
36. The phrase "light dwells with Him" is a reference to the attribute of omniscience.
37. In fact, nothing is hidden from God and it is God who alone reveals the unknowable.
38. In vv. 20-22 Daniel speaks in the 3^rd person as one who goes on record as extolling these virtues of the divine being.
39. In v.23 he speaks of God in the 2^nd person.
40. In so doing, he personally offers "thanks and praise" to God for being all that Daniel has ascribed to Him in vv. 20-22 in this particular crisis.
41. Vv. 20-22 is a recitation of a formula based on Daniel’s understanding of the ways of His God.
42. In v.23 we have the thanks and praise for being all this toward Daniel.
43. Daniel thanks God for granting him "wisdom and power" in the revelation of the contents and meaning of the dream.
44. This was done for Daniel but the prayer request was granted for him and his friends, which dutifully acknowledges in this verse.
45. He takes credit where credit is due and gives credit where credit is due.
46. So in v.23 we have the actual prayer of praise and thanksgiving as introduced by the words: "To You, O God of my fathers."
47. Daniel never lost sight of his heritage even though his people had fallen on hard times.
48. He was 1^st and foremost a member of the chosen race and so acknowledges this in his personal praise.

VERSE 24 Therefore, Daniel went in to Arioch, whom the king had appointed to destroy the wise men of Babylon (lb,b' ymeyKix;l. hd'b'Ahl. aK'l.m; yNIm; yDI %Ayr>a;-l[; l[; laYEnID' hn"D> lbeq\-lK' [noun m.s.constr. kol + prep. qabel before + adj.m.s. dena this = with preceding words "therefore" + proper noun Daniel + prep. al to "went" + prep. al "to" + proper name Arioch + rel di whom + Pael perf.3.m.s. mena number; "appointed" + noun m.s. w/def.art. melek + prep. l w/Haphel infin.constr. abad perish; "to destroy" + prep. l w/noun m.p.constr. chakkim wise men + proper noun Babel]); he went and spoke to him as follows (!kew> lz:a] [Peal perf.3.m.s. azal go; "he went" + waw w/adv. ken thus; "as follows" + Peal perf.3.m.s. amar say + prep. l w/3.m.s.suff.; "to him"]: "Do not destroy the wise men of Babylon [dbeAhT.-la; lb,b' ymeyKix;l. [prep. l w/noun m.p.constr. chakkim wise men + proper noun Babel + neg. al let not + Haphel impf.2.m.s. jussive abad perish; "destroy"]! Take me into the king's presence, and I will declare the interpretation to the king (aWEx;a] aK'l.m;l. ar'v.piW aK'l.m; ~d'q\ ynIl.[eh; [Haphel imper.m.s.w/1c.s.suff. alal go; "take me" + prep. qadam before + noun m.s. w/art. melek + waw w/noun m.s. w/def.art. peshar interpretation + prep. l w/noun m.s. w/art. melek king + Pael impf.1c.s. hawah explain; "declare"]) ."

Arioch Seeks Credit (v.25)

VERSE 25 Then Arioch hurriedly brought Daniel into the king's presence and spoke to him as follows (Hle-rm;a] !kew> aK'l.m; ~d'q\ laYEnId'l. l[en>h; hl'h'B.t.hiB. %Ayr>a; !yId;a/ [adv. edayin then + proper noun Arioch + prep. b w/hithpeel infin.constr. behal alarm; haste; "hurriedly brought" + Haphel perf.3.m.s. alal go, come in, bring + prep. l proper noun Daniel + prep. qadam before + noun m.s.w/art. melek king + waw w/adv. ken "as follows" + Peal perf.3.m.s. prep. l w/3.m.s.suff. + amar speak]): "I have found a man among the exiles from Judah who can make the interpretation known to the king ([d;Ahy> aK'l.m;l. ar'v.pi yDI dWhy> yDI at'Wlg" ynEB.-!mi rb;G> tx;K;v.h;-yDI [rel. di who + Haphel perf.1c.s. shakach forget; "found" + noun m.s.abs. bebar man; connotation of ‘strong man’ + prep. min from w/noun m.p.constr. bar son + noun f.s. w/art. galu exiles + rel. di "of" + proper noun Jehuda + rel. di who + noun m.s. w/art. peshar interpretation + prep. l w/noun m.s.w/art. melek + Haphel impf.3.m.s. yeda know; "make known"])!"

Daniel Queried By Neb. (v.26)

VERSE 26 The king said to Daniel, whose name was Belteshazzar (rC;av;j.l.Be Hmev. yDI laYEnId'l. rm;a'w> aK'l.m; hnE[' [Peal part.m.s.abs. anah answer + noun m.s.w/art. melek + waw w/Peal part.m.s. amar say + prep. l w/proper noun Daniel + rel. di whose + noun m.s.constr.w/3.m.s.suff. shum name + proper noun Belteshazzar]), "Are you able to make known to me the dream which I have seen and its interpretation [Hrev.piW tyzEx]-ydI am'l.x, ynIt;[ud'Ahl. lheK' Î%t'yaih;Ð ¿%yIt;yaih;À [interrog.part. ha w/adv. itay there is + Peal part.m.s.abs. kehal be able + prep. l w/Haphel infin.constr.w/1c.s.suff. yeda know + noun m.s.w/art. chelem dream + rel. di which + Peal perf.1c.s. chazah see + waw w/noun m.s.constr.w/3.m.s.suff. peshar interpretation])?"

VERSE 27 Daniel answered before the king and said (rm;a'w> aK'l.m; ~d'q\ laYEnId' hnE[' [Peal part.m.s.abs. anah answer + proper noun Daniel + prep. qadam before + noun m.s.w/art. melek + waw w/Peal part.m.s. amar say]), "As for the mystery about which the king has inquired, neither wise men, conjurers, magicians nor diviners are able to declare it to the king [aK'l.m;l. hy"w"x]h;l. !ylik.y" !yrIz>G" !yMijur>x; !ypiv.a' !ymiyKix; al' laev' aK'l.m;-yDI hz"r' [noun m.s.w/art. raz; secret; Persian loan word; in LXX by mysterion + rel di who + noun m.s.w/art. melek + Peal part.m.s.abs. she-el ask; "has inquired" + neg. la; "neither" + noun m.p.abs. chakkim wise men + noun m.p.abs. ashasp conjurer + noun m.p.abs. chartom magician/astrologer + Peal part.m.p.abs. gezar cut, determine; "diviners" or "soothsayers" + Peal part.m.p.abs. yekil be able + prep. l w/Haphel infin.constr. hawah explain; "to declare" + prep. l w/noun m.s.w/art. melek king]) .

Daniel Introduces the Living God (v.28)

VERSE 28 "However, there is a God in heaven who reveals mysteries (!yzIr' aleG" aY"m;v.Bi Hl'a/ yt;yai ~r;B. [conj. beram nevertheless, however + adv. itay there is + noun m.s.abs. elah God, god + prep. b w/noun m. dual w/art. shemayin heaven + Peal part.m.s.abs. gela reveal + noun m.p.abs. raz secret], and He has made known to King Nebuchadnezzar what will take place in the latter days [aY"m;Ay tyrIx]a;B. awEh/l, yDI hm' rC;n<d>k;Wbn> aK'l.m;l. [d;Ahw> [waw w/Haphel perf.3.m.s. yeda know + prep. l w/noun m.s.w/art. melek king + proper noun Neb. + interrog. mah what + rel di + Peal impf.3.m.s. hawah come to pass, become, take place + prep. b w/noun f.s.abs. acharith end; "latter" + noun m.p.w/art. yom day; "days"].

This was your dream and the visions in your mind while on your bed [aWh hn"D> %b'K.v.mi-l[; %v'are ywEz>x,w> [noun m.s. w/art. w/2.m.s.suff. chelem dream + waw w/noun m.p.constr. chezu vision + noun m.s.constr.w/2.m.s.suff. resh head + prep. al upon w/noun m.s.constr.w/2.m.s.suff. mishekkab bed + adj.m.s.abs. denah this + pro. 3m.s. hu]) .

1. At the earliest possible moment on the day after his night vision and on the very day the public executions were to begin Daniel appeared before the captain of Nebuchadnezzar’s bodyguard, Arioch.
2. Daniel’s command of the situation even includes his genuine concern for "the wise men of Babylon" which of course included two men (Ashpenaz and his personal guardian) who had befriended Daniel and his friends!
3. He makes sure that no harm befalls them.
4. All through this we see that Daniel is not in the least self-centered.
5. He does not allow his STA to run amok at the obvious prospect of achieving great approbation and reward from the king.
6. His focus is on glorifying his God and making sure that others are protected and given due credit.
7. Whether the executions were to begin or that a stay had been granted until Daniel could prove himself is unclear.
8. Remember that the decree was that if anyone among the many within that class could solve the mystery all would be spared and the one(s) solving the mystery would be granted considerable favors by the king; otherwise all would die.
9. In any case, Daniel was the agent that saved the whole cadre of wise men that day.
10. The entire court and city came to know of this remarkable young man and His God.
11. Daniel’s confidence and articulation convinced Arioch that Daniel was trustworthy.
12. Arioch with great haste personally took Daniel before the throne.
13. He took the opportunity to claim personal credit for "discovering" Daniel.
14. Arioch was a practical man who recognized that it was best for all concerned that the dream be solved.
15. The verb "I have found" is correctly rendered in our versions.
16. While the Aramaic verb xkv can mean "to forget" see Dan.5:11,12,14,27; 6:5,6,12,23 & 24 where the only sensible reading is "find" of "found."
17. Arioch came to Daniel to arrest and execute him not to "find" a man who could deliver from death!
18. Nebuchadnezzar no doubt with much credulity asked Daniel if his was prepared to reconstruct the dream and give its interpretation (v.26).
19. Daniel proceeds to carefully set the stage for what he knows to be a awesome opportunity to display the greatness and uniqueness of his God.
20. He doesn’t get himself into a rush so that the full effect before the king and those present is not compromised or blunted.
21. First, he implicitly disclaims any assistance from the impotent and soon to be discredited Babylonian intellectual classes.
22. He comprehensively covers all categories of court advisers under the four categories mentioned in v.27.
23. As he made mention of their inability to even begin to solve the mystery, Daniel without actually saying so pointed to the worthlessness of their wisdom and practices.
24. Indeed, this all turned out to be an indictment of polytheism and false religion in general for anyone who cared to look at the implications with objectivity.
25. That he alone, was in possession of the solution to the mystery pointed to the national God of the Hebrews¾ Yaweh.
26. Clearly, it need not be belabored that Daniel was a spokesman for the religion of the Hebrews.
27. All of this was not lost on all those who came to hear of this episode.
28. All in Babylon were made all the more culpable for their unbelief.
29. Anyone who was a seeker got the long-awaited answer.
30. Daniel introduces his God in v.28 under the concept of monotheism in contrast to the multitude of so-called deities of pagan devotion.
31. They on this occasion had proven themselves incapable of true supernatural feats.
32. Specifically, the ability to exercise the power of omniscience.
33. Before reconstructing the contents of the dream/vision Daniel supplies the king with a summation of the dream’s import; namely, to show the monarch what will transpire "in the latter days."
34. In other words, the dream was all about the future course of historical events from Nebuchadnezzar’s day till the end of human history.
35. The final phrase in v.28 introduces the dream with its sequence of visions that came upon his Nebs. that special night.
36. The phenomenon occurred strictly internal to the king’s soul/mind (more specifics in the next verse).
37. The phrase be-aherit yomayya, literally, "in the end of days" is a phrase generally pointing to the times of Messiah, when human history will be brought to a close.
38. The Hebrew equivalent occurs in Gen.49:1; Num.24:14; Deut.4:30; 31:29; Isa.2:2; 23:20; 30:24; 48:47; 49:39; Ezek.38:16; Dan.10:14; Hos.3:5; Mic.4:1, and in v.26 in Aramaic (1x "latter years" occurs; Ezek.38:8).
39. In the NT its equivalent occurs in Acts.2:17; 2Tim.3:1; Heb.1:2; Jam.5:3 & 2Pet.3:3.
40. Here it refers to the historical future from Nebs day until the establishment of the millennial kingdom with special emphasis on the consummation of all things.

VERSE 29 "As for you, O king, while on your bed your thoughts turned to what would take place in the future (hn"d> yrex]a; awEh/l, yDI hm' Wqlis. %b'K.v.mi-l[; %n"Ay[.r; aK'l.m; ÎT.n>a;Ð ¿hT'n>a;À [pro.2.m.s. you + noun m.s.w/art. melek + noun m.s.constr.w/2.m.s.suff. ra-yon thought + prep. al upon + noun m.s.constr.w/2.m.s.suff. mishekkkab bed + Peal perf.3.m.p. seleq come up; "turned to" + interrog. what?; whatever + rel di that which + Peal part.m.s. hawa come to pass; "take place" + part. achari another; "future"]; and He who reveals mysteries has made known to you what will take place [awEh/l, ydI-hm' %['d>Ah aY"z:r' aleg"w> hn"d> [adj.m.s.abs. dena this; "He" + waw w/Peal part.m.s. gelah reveal + noun m.p.w/art. raz secret + Haphel perf.3.m.s.w/2.m.s.suff. yeda know; "made known" + interrog. mah what? + rel di what + Peal impf.3.m.s. hawah come to pass]).

Disclaimer (v.30)

VERSE 30 "But as for me, this mystery has not been revealed to me for any wisdom residing in me more than in any other living man (yli yliG/ hn"d> az"r' aY"Y:x;-lK'-!mi yBi yt;yai-yDI hm'k.x'b. al' hn"a]w: [waw w/pro.1c.s. anah I; "me" + neg. la + prep. b w/noun f.s.abs. chakemah wisdom + rel. di; "any" + adv. itay there is + prep. min + noun m.s.constr. kol all + adj.m.p.w/art. chay living + noun m.s.w/art. daz secret + adj.m.s.abs. denah this]), but for the purpose of making the interpretation known to the king [aK'l.m;l. ar'v.pi yDI tr;b.DI-l[; !hel' yli yliG/ [Peil perf.3.m.s. gela reveal; "making" + prep. l + conj. lahen therefore; "but" + prep. al above, upon, on account of + noun f.s.constr. dibrah reason; or as in Heb. "thing"; = "for the purpose" + rel di that; "of" + noun m.s.w/art. peshar interpretation + prep. l w/noun m.s.w/art. melek king]), and that you may understand the thoughts of your mind [[D;n>Ti %b'b.li ynEAy[.r;w> !W[d>Ahy> [Haphel impf.3.m.p. yeda know + waw w/noun m.p.constr. ra-yon thought + noun m.s.constr.w/2.m.s.suff. leb heart + Peal impf.2.m.s. yeda know; "you know"; or "that you may understand the thoughts of your heart that you know"]).

ANALYSIS: VERSES 29-30

1. Daniel begins the detailed expose of Neb’s dream by disclosing the king’s train of thought while he was still awake.
2. Neb was engaged in thoughts about the "future" (part. yrex]a; hereafter): "...as you lay in bed, came thoughts of what would be hereafter..."
3. That night Nebuchadnezzar spent some time speculating and wondering about the future course of history and what would become of him and his kingdom.
4. Nebuchadnezzar, who happened to be positive at God-consciousness, had spent allot of time in his life desiring answers.
5. At some point in the evening he slipped into a trance like state and God revealed the future to him in a dream-vision.
6. His mental facilities were as acute as if he were awake but technically he was asleep.
7. The words "the revealer of mysteries disclosed to you what is to be" implies on the part of Daniel a gracious condescension to this powerful man despite his considerable ego.
8. Nebuchadnezzar was not any typical statesman concern about the well being of his administration and its future as chapter four will fully disclose.
9. Everything that happened to him in connection with his association with the Jewish exile Daniel was designed to bring this proud and self-sufficient individual to the point of acknowledging the uniqueness of Daniel’s God.
10. Before proceeding to the substance of the dream, Daniel issued an emphatic disclaimer that there was no inherent talent residing in him "more than in any other living man" that enabled him to divine this dream.
11. Daniel’s humility shines through.
12. He does not even appeal to his own righteousness.
13. He places the grace and power of God in the foreground and claims no inherent clairvoyant powers.
14. As he states the whole purpose of this exercise is to the end of "making the interpretation known to the king so that [he] may understand the thoughts of your mind."
15. What Daniel is saying here is rather remarkable in that the purpose of the dream’s interpretation before the king in the throne room was to supply real understanding to Nebs pre-dream "thoughts."
16. Those who truly want answers are given answers.
17. Those who pretend to want answers are denied the truth.
18. Nebuchadnezzar qualified under Daniel’s affirmation in his prayer in vv. 21 & 22!
19. Nebuchadnezzar proved himself to be among the "wise" in that his desires went way beyond mere curiosity about future events.
20. He, like so many, looked for truth in the wrong places, but God, knowing the desires of men’s hearts, revealed His plan for the ages to this otherwise man of means and accomplishment.
21. Nebuchadnezzar’s futile thoughts were given a reliable object so over time he could come to fully appreciate the dream and all the knowledge it contained; even the doctrine behind the "stone" not cut out with human hands (v.34).
22. Had Nebuchadnezzar not come to the place where he had real discernment/understanding then God’s purpose towards the king as stated by Daniel in v.30b would not have been realized.
23. So here we have further proof that Neb came to understand who and what the Messiah was.

VERSE 31 "You, O king, were looking and behold, there was a single great statue (ayGIf; dx; ~lec. Wla]w: t'y>w:h] hzEx' aK'l.m; ÎT.n>a;Ð ¿hT'n>a;À [pro.2.m.s. anet you + noun m.s.w/art. melek; "O king" + Peal part.m.s.abs. chazah see; "looking" + Peal perf.2.m.s. hawa come to pass; "there was" + waw w/interj. alu behold + noun m.s.abs. tselem image; as in Heb. + adj.m.s.abs. chad one; "single" + adj.m.s.abs. shaggi great]; that statue, which was large and of extraordinary splendor, was standing in front of you, and its appearance was awesome [lyxiD> HwErew> %l'b.q'l. ~aeq' ryTiy: HwEyzIw> br; !KeDI am'l.c; [noun m.s.w/art. tselem image; "statue" + adj.s.abs. dikken that; demon. + adj.m.s.abs. rab great + waw w/noun m.s.abs. w/3.m.s.suff. ziw splendor + adj.m.s.abs. yattir pre-eminent, surpassing; "extraordinary" + Peal part.m.s.abs. qum arise, stand; "standing" + prep. l w/prep. qabel in front of + waw w/noun m.s.abs. w/3.m.s.suff. rew appearance; here and at 3:25 + Peal/Qal pass.part.m.s.abs. dechal to fear; "awesome"]).

Detailed Description (vv. 32-35)

VERSE 32 "The head of that statue was made of fine gold, its breast and its arms of silver, its belly and its thighs of bronze (vx'n> yDI Htek'r>y:w> yhiA[m. @s;k. yDI yhiA[r'd>W yhiAdx] bj' bh;d>-yDI Hveare am'l.c; aWh [pro.3.m.s hu it + noun m.s.w/art. tselem image; "statue" + noun m.s.constr.w/3.m.s.suff. resh head + rel. di of + noun m.s.abs. dehab gold + adj.m.s.abs. tab good; "fine" + noun m.s.constr.w/3.m.s.suff. chadi chest, breast + waw w/noun f.p.constr.w/3.m.s.suff. dera arm + rel. di "of" + noun m.s.abs. kesap silver + noun m.s.constr.w/3.m.s.suff. me-a belly, abdomen + waw w/noun f.p.constr.w/3.m.s.s yarekah thigh, loins + rel. di + noun m.s.abs. nechash bronze, copper]),

VERSE 33 its legs of iron, its feet partly of iron and partly of clay (@s;x] yDI Î!yheN>miWÐ ¿!AhN>miWÀ lz<r>p; yDI Î!yheN>miÐ ¿!AhN>miÀ yhiAlg>r; lz<r>p; yDI yhiAqv' [noun f.p.constr.w/3.m.s.suff. shaq leg + rel. di + noun m.s.abs. parzel iron + noun f.p.constr.w/3.m.s.suff. regal foot + prep. min from; "partly" + rel. di + noun m.s.abs. parzel iron + waw w/prep. min + rel. di + noun m.s.abs. chasap clay; not found in Heb. its BA usage is restricted to the feet and toes of the image in Dan.2]).

Image Destroyed by a Stone (v.34)

VERSE 34 "You continued looking until a stone was cut out without hands (!yId;ybi al'-yDI !b,a, tr,z<G>t.hi yDI d[; t'y>w:h] hzEx' [Peal part.m.s.abs. chazah see; "continued looking" + Peal perf.2.m.s. hawa come to pass; "until" + prep. ad until + rel. di + Hithpel perf.3.f.s. gezar cut + noun m.s.abs. eben stone + rel. di + neg. la + prep. b w/noun f. dual abs. yad hand], and it struck the statue on its feet of iron and clay and crushed them (!AMhi tq,Deh;w> aP's.x;w> al'z>r>p; yDI yhiAlg>r;-l[; am'l.c;l. tx'm.W [waw w/Peal perf.3.f.s. mecha strike + prep. l w/noun m.s. w/art. tselem image + prep. al upon + noun f.p.constr.w/3.m.s.suff. regel foot + rel. di + noun m.s. w/art. parzel iron + waw w/noun m.s.w/art. chasap clay + waw w/Haphel perf.3.f.s. daqaq be shattered + pro.3.m.p. himmon they]).

Stone Grows into a Mountain (v.35)

VERSE 35 "Then the iron, the clay, the bronze, the silver and the gold were crushed all at the same time and became like chaff from the summer threshing floors (jyIq;-yreD>ai-!mi rW[K. Awh]w: ab'h]d;w> aP's.K; av'x'n> aP's.x; al'z>r>P; hd'x]k; WqD' !yId;aBe [prep. b w/adv. adayin then + Peal perf.3.m.p. deqaq be shatter; "were crushed" + prep. k w/adj.f.s.abs. chad once; "at the same time" + noun m.s. w/art. parzel iron + noun m.s.w/art. chasap clay + noun m.s.w/art. nechash copper, bronze + noun m.s. w/art. kesap silver + waw w/noun m.s. dehab gold + waw w/Peal perf.3.m.p. hawah become + prep. k w/noun m.s.abs. ur chaff + prep. min from + noun m.p.constr. iddar threshing floor + noun m.s.abs. qayit summer]; and the wind carried them away so that not a trace of them was found [!Ahl. xk;T]v.hi-al' rt;a]-lk'w> ax'Wr !AMhi af'n>W [waw w/Peal perf.3.m.s. nesha lift, take away + pro.3.m.p. himmon they + noun both s.w/art. ruach wind + waw w/noun m.s.constr. kol whole + noun m.s.abs. atar trace, place + neg. la not + Hithpeel perf.3.m.s. shakach forget; "found" + prep. l w/3.m.p.suff. "of them"].

But the stone that struck the statue became a great mountain and filled the whole earth [a['r>a;-lK' tl'm.W br; rWjl. tw"h] am'l.c;l. tx'm.-yDI an"b.a;w> [waw w/noun m.s. w/art. eben stone + rel di "that" + Peal perf.3.f.s. macha strike + prep. l w/noun m.s. w/art. tselem statue + Peal perf.3.f.s. chawa "became" + prep. l w/noun m.s.abs. tur mountain + adj.m.s.abs. rab great + waw w/Peal perf.3.f.s. mela fill; Heb. male + noun m.s.constr. kol all + noun f.s. w/art. ara eath, world]).

ANALYSIS: VERSES 31-35

1. In these verses Daniel merely supplies the dream’s contents with no interpretation.
2. This exercise will duly convince Nebuchadnezzar of the interpretation of the symbolism that follows in vv. 36-45.
3. Daniel, of course, was supplied with both the vision with commentary whereas Nebuchadnezzar only received the visual portion with no narration.
4. The opening verse of the disclosure phase is more or less general in nature (v.31).
5. The main focus of the dream was the colossus or image/statute comprised of five minerals/metals: gold, silver, bronze, iron and clay.
6. The colossus or image of a man that stood in front of the king is his nocturnal vision was first huge dimensionally (cp. colossus of chp. 3), next it was glorious to behold as seen in the words "of extraordinary splendor"; and finally, it is described as truly "awe-inspiring."
7. The latter suggesting that which causes apprehension or fear in the hearts of men.
8. This vision apart from its meaning was unsettling to Nebuchadnezzar.
9. Daniel’s experience of this dream and others were similar.
10. The experience of seeing some symbolic drama of prophetic import move across the screen of one’s mind is see in Dan.7:1-2.
11. The head of gold (v.32), the breast and arms of silver (v.32), the belly and thighs of bronze (v.33) and the legs of iron and feet of iron and clay mixed (v.33) obviously had symbolic import totally unintelligible apart from divine revelation.
12. In vv. 34-35 the action drama of the vision commences.
13. A stone is seen as being "cut out" and not by human agency or device but totally apart from any visible means.
14. This "stone" is seen to move in the direction of the image striking it with great force at its feet.
15. The dramatic result of the crushing of the composite feet was that the image crumbles and turns into billion of bits of chaff which is immediately swept away by a wind never to be seen.
16. Finally, the stone begins to multiply itself until it becomes a mountain that "filled the whole earth."
17. It is understandable that Nebuchadnezzar was concerned and demanding with respect to what all this meant.
18. His whole thought processes were consumed with solving the mystery of the dream and in the days that followed he was restless and in a foul mood.
19. At the heart of Nebuchadnezzar’s quest was his slowly surfacing positive volition.
20. Something Daniel began to suspect.

VERSE 36 "This was the dream (am'l.x, hn"D> [adj.m.s.abs. dena this + noun m.s.w/art. chelem dream]; now we will tell its interpretation before the king [waw w/noun m.s.constr.w/3.m.s. peshar interpretation + Peal impf.1c.p. amar say; "tell" + prep. qadam before + noun m.s. w/art. melek]).

VERSE 37 "You, O king, are the king of kings (%l,m, aK'l.m; ÎT.n>a;Ð ¿hT'n>a;À [pro.2.m.s. anta you + noun m.s.w/art. melek + noun m.s.abs. melek], to whom the God of heaven has given the kingdom, the power, the strength and the glory [%l'-bh;y> ar'q'ywI aP'q.t'w> an"s.xi at'Wkl.m; aY"m;v. Hl'a/ yDI [rel. who, that; "to whom" + noun m.s.abs. elah God + noun m. dual w/art. shemayin heaven + noun f.s. w/art. malku kingdom + noun m.s. w/art. chesen power + waw w/noun m.s. w/art. teqap might + waw w/noun m.s. w/art. yeqar honor; "glory" + Peal perf.3.m.s. yehab give + prep. l w/2 m.s.suff.]);

VERSE 38 and wherever the sons of men dwell, or the beasts of the field, or the birds of the sky (aY"m;v.-@A[w> ar'B' tw:yxe av'n"a]-ynEB. Î!yrIy>d'Ð ¿!yrIa]d'À yDI-lk'b.W [waw w/prep. b w/noun m.s.constr. kol "wherever" + rel. di + Peal part.m.p.abs. dur dwell + noun m.p.constr. bar son + noun m.s.w/art. anash man; corresponds to the Heb. enosh + noun f.s.constr. chewah beast; Aramaic seems more specific for animals versus the Heb. "living" + noun m.s. w/art. bar field + waw w/noun m.s.abs. oph bird + noun m w/art. shemayin heaven; "sky"], He has given them into your hand and has caused you to rule over them all [!AhL.k'B. %j'l.v.h;w> %d'yBi bh;y> [Peal perf.3.m.s. yehab give + prep. b w/noun f.s.constr.w.2.m.s.suff. yad hand + waw w/Haphel perf.3.m.s.w/2.m.s.suff. shelet rule + prep. b w/noun m.s.constr.w/3.m.p.suff. kol all .

You are the head of gold (ab'h]d; yDI hv'are aWhÎ-T.n>a;Ð ¿hT'n>a;À [pro.2.m.s. anta you + pro.3.m.s. he, it, she + noun m.s.abs. w/art. resh head + rel. di that + noun m.s. w/art. dehab gold]).

ANALYSIS: VERSES 36-38

1. Finally, Daniel proceeds to reveal the interpretation of the dream to the king.
2. Apart from the interpretation there is no useful knowledge which paves the way for individual discernment/understanding.
3. Since there is a God who "reveals mysteries" and "what will take place in the latter days" (v.28) it is possible for humans to know the future.
4. God has the inherent ability (called omniscience) to "declare the end from the beginning" (see Isa.46:10).
5. Omniscience means ‘all-knowing."
6. There is not anything that is hidden from the "eyes of the Lord."
7. Daniel was at this juncture in possession of the reconstructed dream as well as its meaning.
8. Apart from audio-visual nocturnal dream Daniel was as helpless as Nebuchadnezzar to arrive at a knowledge of the realities of Nebs dream.
9. Daniel was the chosen conduit for this revelation of truth and the king was the grace recipient of its message.
10. Neb was favored because he possessed positive volition and the time was right to introduce him to the one true living God.
11. The 1^st person plural of the verb "tell" has as its subjects Daniel and his three companions in the faith.
12. He includes them because they had a part in the process (cp. 2:17-19), and perhaps, because they were privileged to be present on this momentous occasion.
13. What might appear to be flattery in the next two verses is in fact hard truth.
14. Nebuchadnezzar was "a king of kings" as he had and would continue to subdue mighty kings bringing them under his empire (see also Ezek.26:7; cp. Ezr.7:12: for all references).
15. Christ is "the king of kings" (1Tim.6:15; Rev.17:14; 19:16 for all references).
16. At its peak Babylon had no counterparts near and far that could match it in power and glory.
17. This Nebuchadnezzar would have readily agreed with, but the next statement in v.37 is something he had not as yet acknowledged being in a state of unbelief and ignorance: namely, that his empire "had been given" to him by the "God of heaven"¾ the God Daniel served.
18. Later, after his ordeal in chapter four, he would personally acknowledge this having become a convert to the "Most High" or "King of heaven" as he called Him in 4:34 & 37.
19. Nebuchadnezzar is given knowledge, which only latter would benefit him.
20. At this point in his life he was not willing or ready to embrace the truth.
21. All that was in the geographical limits of his domain including men, and animals and birds fell under his "hand."
22. All this, Daniel relates, as per the audio portion of his dream, "has [been] given" to the king by "the God of heaven" and "He has caused you to rule over them all."
23. Nebuchadnezzar’s ambitions and God’s ambitions were miles apart but served to advance God’s plan for humanity.
24. This part of the revelation was not something Nebuchadnezzar would have embraced as he was a proud and self-sufficient individual.
25. The thing that finally got him in the most trouble and threatened to end his legacy was his personal pride of accomplishment (chp. 4).
26. At the end of the part of the mystery dealing with Nebuchadnezzar’s Babylon comes the revelation of the mystery that Nebuchadnezzar and his kingdom represented "the head of gold."
27. The head comes first in the interpretation because "head" is often associated with "beginning."
28. For an absolute autocrat like Nebuchadnezzar, his government was, and still is, the ideal type and so was represented by the most esteemed of the metals.
29. His form of monarchy is most like God’s, and so naturally is from that standpoint the most desirable!
30. Here we have an example of divine viewpoint with respect to the subject of political science as taught in the Bible.
31. Under the system of neo-Babylonian autocracy all power resided in the king to the extent that no law or body of men could overrule his will.
32. His word at any given moment transcended any written law; and there was no body that could challenge his will.
33. So what is the best and most efficient form of government when the supreme authority acts with honor and justice: absolute monarchy.
34. This is why monarchy is so hated by masonry!
35. The first of the four world empires at this point in time was the Neo-Babylonian Empire of the Chaldean race.
36. It begin officially in 605 and continued until the Persian conquest in 539 BC.
37. Nebuchadnezzar ruled until his death for about forty years (560 BC).
38. His empire did not last more than 20 years.
39. His son Evil-Merodach (Amel-Marduk in Akkad.) reigned only two years (506-558).
40. Neriglissar (or Nergal-shar-usur) reigned four years and Labashi-Marduk only one year.
41. The last king on the Babylonian throne was Nabonidus who engineered a coup in 555 and ruled until Babylon fell to the "chest and arms of silver" in 539.
42. The Babylonian empire lasted a mere 66 years.

VERSE 39 "After you there will arise another kingdom inferior to you (%N"mi a[r;a] yrIx\a' Wkl.m; ~WqT. %r't.b'W [waw w/prep. b w/noun m.s.constr.w/2.m.s.suff. atar place w/beth is used of time; "After you" + Peal impf.3.f.s. qum arise + noun f.s.abs. malku kingdom + adj.f.s.abs. achori another + noun f.s.abs. ara earth, ground; "inferior" + prep. min from w/2.m.s.suff.], then another third kingdom of bronze, which will rule over all the earth [a['r>a;-lk'B. jl;v.ti yDI av'x'n> yDI yrIx\a' Îha't'ylit.Ð ¿ay"t'ylit.À Wkl.m;W [waw w/noun f.s.abs. malku kingdom + adj.f.s.abs.teliti third (in a series) + adj.f.s.abs. acharit another + rel. di that + noun m.s.abs. w/art. nechash bronze + rel. di which + Peal impf.3.f.s. shelet rule + prep. b w/noun m.s.constr.kol all + noun f.s. w/art. ara earth]) .

ANALYSIS: VERSE 39

1. Next follows unwelcome news for the king: his kingdom will be replaced ("after you") with "another kingdom."
2. About the 2^nd one Daniel makes only passing mention, except that it will be "inferior" (ara minnak, lit., "beneath you") somehow to Babylon.
3. The inferiority aspect is seen the descending value of the metals of the colossus from the head of gold through the feet of iron and clay.
4. It is explained in the authority aspect of the monarch.
5. In the case of the Persian kings the throne was not permitted to abrogate a law once he had issued it (cf. 6:12).
6. The extent of Babylonian rule was considerably less than any of the other three and its territorial expanse was less.
7. From the divine perspective the gold must signify some kind of superiority.
8. Daniel doesn’t explicitly mention the silver or the breast and arms.
9. He gives just enough to be accurate but exercises discretion when revealing Nebuchadnezzar’s immediate rival the Persians.
10. It is a touchy subject that Daniel handles with tact.
11. Later in life did Nebuchadnezzar surmise what people would replace his kingdom?
12. He could have known had he read Isaiah’s prophecy (Isa.44:28).
13. The Medes had cooperated with the Babylonians (under his father Nabonidus) in the conquest of Ninevah and the Assyrians in 612.
14. The Medo-Persian Empire which began with Cyrus the Great who conquered Babylon in 539 and died ten years later.
15. His older son, Cambyses, conquered Egypt but died in 523/22.
16. After a brief reign by an upstart, claiming to be Cyrus’s younger son, Darius son of Hystaspes deposed and assassinated him and established a new dynasty.
17. Darius brought the Persian Empire to its zenith of power but left unsettled the question of the Greeks in his western border, even though he did conquer Thrace.
18. Xerxes (485-464) his son, in his abortive invasion of 480-479, failed to conquer the Greeks.
19. Nor did his successor Artaxerxes I (464-424) accomplish this but rather contented himself with intrigue by setting Greek city-states against one another.
20. Later Persian emperors¾ Darius II (423-404); Artaxerxes II (404-359); Artaxerxes III (359-338); Arses (338-336); and Darius III (336-331)¾ brought the empire to its close.
21. This empire was supreme in the Middle East for about two centuries.
22. As for it "ruling over all the earth" this language must be understood not in a strictly literal fashion.
23. It simply means that it attained a supremacy over the peoples of the earth where at its best it had no equal.
24. This type of language is used in the book of Revelation to describe the rule of the Antichrist (Rev.13:7).
25. In other words, he does not have a kingdom that encompasses universal dominion, as say will be the case with the kingdom of Christ.
26. Sometimes the expression "all the earth" is to be taken in its usual and absolute sense as in Lk.21:35.
27. As for the 3^rd empire (represented by bronze), it too was to "rule over all the earth" meaning it had no equal.
28. The bronze empire was the Greco-Macedonian Empire established by Alexander the Great, who began his conquest of the Persia in 334, crushed its last resistance in 331, and established a realm extending from the border of Yugoslavia to beyond the Indus Valley in India.
29. It was by far the largest empire to date.
30. After his death in Babylon in 323, Alexander’s territory soon split up into four smaller regions, ruled by his former generals (Antipater in Macedon-Greece, Lysimachus in Thrace-Asia Minor, Seleucus in Asia, and Ptolemy in Egypt, Cryenaica, and Palestine).
31. This situation cyrstallized after the battle of Ipsus in 301, when the final attempt to maintain a unified empire was crushed through the defeat of the imperial regent Antigonus.
32. The eastern sections of the Seleucid realm revolted from the royal authority at Antioch and were gradually asborbed by the Parthians as far westward as Mesopotamia.
33. But the remainder of the former Greek Empire was annexed by Rome after Antoichus the Great was defeated at Magnesia in 190 BC.
34. Macedon was annexed by Rome in 168, Greece was permanently subdued in 146, the Selecuid domains west of the Tigris were annexed by Pompey the Great in 63 BC.
35. Thus the bronze kingdom lasted for about 260 or 300 years before it was replaced by the 4^th kingdom prefigured in Nebuchadnezzar’s dream-image.

VERSE 40 "Then there will be a fourth kingdom as strong as iron (al'z>r>p;K. hp'yQit; awEh/T, Îha'['ybir>Ð ¿hy"['ybir>À Wkl.m;W [waw w/noun f.s.abs. malku kingdom + adj.f.s.abs. rebi-i the fourth + Peal impf.3.f.s. hawa come to pass + adj.f.s.abs. taqqip strong + prep. k w/noun m.s.w/art. parzel iron]; inasmuch as iron crushes and shatters all things, so, like iron that breaks in pieces, it will crush and break all these in pieces [[;rotew> qDIT; !yLeai-lK' [[;r'm.-yDI al'z>r>p;k.W aL'Ko lvex'w> qDeh;m. al'z>r>p; yDI lbeq\-lK' [noun m.s.constr. kol all + prep. qabel before + rel di = "inasmuch as" + noun m.s.w/art. parzel iron + Haphel part.m.s.abs. deqaq be shattered; similar to Heb.; "crushes" + waw w/Peal part.m.s. chashal "shatters" + noun m.s.w/art. kol all + waw w/prep. k w/noun m.s.w/art. parzel iron + rel di that + Pael part.m.s.abs. re-a shatter; "breaks in pieces" + noun m.s.constr. kol all + adj.p.abs. illen these + haphel impf.3.f.s. deqaq shattered; "crush" + waw w/Peal impf.3.f.s. re-a shatter; "break in pieces"]).

ANALYSIS: VERSE 40

1. Verse 40 describes the 4^th empire, the Roman Empire, symbolized by the legs of iron.
2. While iron is inferior in value to the preceding metals, it is best suited to crushing things.
3. Iron connotes toughness, and describes Roman military conquest over the long centuries of her rule.
4. Specifically how the armies were equipped and how they were employed.
5. Also, there was the Roman penchant for totally uprooting places that rebelled against the peace (Carthage and Corinth).
6. Rome actually was very magnanimous when it came to defeated foes incorporating them into the empire.
7. Rome was first a republic, then an imperial republic, then an empire; an empire that eventually split into two parts (Western and Eastern).
8. The legs of iron replaced the Grecian bronze after Rome’s conquest of The Achaean League (set up by Rome).
9. The Achaean League was an arrangement sponsored by Rome after it had subdued certain Greek kingdoms.
10. The League led by Corinth revolted in 150 BC and Rome intervened by sending four legions from Macedonian and Corinth was razed to the ground (146 BC).
11. In that same year the independence of the Carthaginian State was terminated, and its ancient capital suffered the same fate as Corinth.
12. So 146 BC is the official date for our purposes when the bronze kingdom gave way the legs of iron.
13. The iron kingdom or Rome was in power at the 1^st Advent (the two emperors were Augustus and Tiberias) and on through the Apostolic era.
14. The Empire under Constantine (ruled from 306-337 AD) made Christianity the official religion (312 AD).
15. The Roman legions defeated opponents with a ferocity and thoroughness not previously seen.
16. The iron denotes the inferiority of the leader’s authority but superiority of militaristic endeavor.
17. After Emperor Theodosius’s death (395) the Empire divided once again, and this time the division between the Western and Eastern (called Byzantine) became permanent.
18. The Western Empire lasted until the forced abdication of the last man to occupy the throne at Ravenna (Romulus) in 476.
19. The Eastern Empire at Constantinople amazingly continued until 1453 when the Ottoman Turks overran it.
20. The territory of Rome at its greatest was the largest empire by far.

VERSE 41 "In that you saw the feet and toes, partly of potter's clay and partly of iron (lz<r>P; Î!yheN>miWÐ ¿!AhN>miWÀ rx'p,-yDI @s;x] Î!heN>miÐ ¿!AhN>miÀ at'['B.c.a,w> aY"l;g>r; ht'y>z:x]-ydIw> [waw w/rel di; "In that" + Peal perf.2.m.s. chazah see + noun f.p. w/art. regal foot + waw w/noun f.p.w/art. etseba finger, toe + prep. min w/3.m.p.suff. "partly" + noun m.s.abs. chasap clay + rel. di + pechar potter; "potter’s" + waw w/part. min w/3.m.p.suff. "partly" + noun m.s.abs. parzel iron], it will be a divided kingdom; but it will have in it the toughness of iron [Hb;-awEh/l, al'z>r>p; ydI at'B.c.nI-!miW hwEh/T, hg"ylip. Wkl.m; [noun f.s.abs.malku kingdom + Peal pass.part.f.s.abs. pelag divide + Peal impf.3.f.s. hawa become; "it will be" + waw w/prep. min + noun f.s.w/art. nitsbah firmness + rel. di it + noun m.s. w/art. parzel iron + Peal impf.3.m.s. hawa become; "it will have" prep. b w/3.f.s.suff.], inasmuch as you saw the iron mixed with common clay [an"yji @s;x]B; br;['m. al'z>r>P; ht'y>z:x] yDI lbeq\-lK' [noun m.s.constr. kol all + prep. qabel before + rel di = "inasmuch as" + Peal perf.2.m.s. chazah see + noun m.s.w/art. parzel iron + Pael pass.part.m.s.abs. arab mix + prep. b w/noun m.s.abs. chasap clay + noun m.s.abs. tin clay; here of baked clay; "common clay"]).

VERSE 42 "As the toes of the feet were partly of iron and partly of pottery (@s;x] Î!yheN>miWÐ ¿!AhN>miWÀ lz<r>P; Î!yheN>miÐ ¿!AhN>miÀ aY"l;g>r; t['B.c.a,w> [waw w/noun f.p.constr. etsba toe + noun f.p.w/art. regal foot + prep. min w/3.m.p.suff. "partly" + noun m.s.abs. parzel iron + waw w/prep. min w/3.m.p.suff. "partly" + noun m.s.abs. chasap clay], so some of the kingdom will be strong and part of it will be brittle [hr'ybit. hwEh/T, HN:miW hp'yQit; hwEh/T, at'Wkl.m; tc'q.-!mi [prep. min w/noun f.s.abs. qetsat end; "some" + noun f.s.w/art. malku kingdom + Peal impf.3.f.s. hawa "will be" + noun f.s.abs. teqip strong + waw w/prep. min w/3.f.s.suff. "part of it" + Peal impf.3.f.s. hawa "will be" + Peal qal/pass.part.f.s.abs. tebar break; "brittle"]).

VERSE 43 "And in that you saw the iron mixed with common clay (an"yji @s;x]B; br;['m. al'z>r>P; t'y>z:x] ÎydIw>Ð ¿ydIÀ [waw w/rel di "And in that" + Peal perf.2.m.s. chazah see + noun m.s.w/art. parzel iron + Pael qal/pass.part.m.s.abs. arab mix + prep. b w/noun m.s.abs. chasap clay + noun m.s.abs. w/art. tin baked clay;"common"], they will combine with one another in the seed of men [av'n"a] [r;z>Bi !wOh/l, !ybir>['t.mi [Hithpaal part.m.p.abs. arab; mix; "combine" + Peal impf.3.m.s.p hawa "they will" + prep. b w/noun m.s.ab.s zera seed + noun m.s. w/art. anash man]; but they will not adhere to one another, even as iron does not combine with pottery [aP's.x;-~[i br;['t.mi al' al'z>r>p; ydIk.-ahe hn"D>-~[i hn"D> !yqib.D' !wOh/l,-al'w> [waw w/neg. la + Peal impf.3.m.pp. hawa "will not" + Peal part.m.p.abs. debeq cling + adj.m.s.abs. dinah this; "one another" + part. im + adj.m.s. dinah this = "even as" + interj. he behold + prep. k w/rel. di + noun m.s. w/art. parzel iron + neg. la + Hithpaal part.m.s.abs. arab mix; "combine" + prep. im with + noun m.s. chasap clay]).

ANALYSIS: VERSES 40-43

1. The iron phase of the 4^th Empire/Kingdom lasted 630 (146 BC to 476AD) years if we do not count the years of the Eastern Empire (1453).
2. But in vv. 41-43 we have clearly an outgrowth of the 4^th Empire.
3. This later phase or later revival is another reason why the 4^th Empire is unique from the first three.
4. The feet and ten toes symbolize it.
5. The makeup of the feet and toes is that of iron and clay.
6. The base for the colossus is clearly weak or fragile.
7. The text suggests that the final phase is characterized by some sort of federation rather than by a strong central monarchy.
8. This confederation at the time of the return of Christ consists of ten toes or as will be represented in chapter 7 ten horns which represent 10 rulers (Dan.7:7,20,24)
9. These 10 represent ten nations according to the book of Revelation (Rev.13:3; 17:3,7,12,16).
10. Without doubt v.44 makes it clear that the ten toes represent 10 kings and the nations they head up.
11. So, what we see prefigured in Nebuchadnezzar’s dream is a revived Roman Empire (RRE) in existence at the coming of Messiah.
12. Ten nations represented by ten toes will be in federation at the time of the 2^nd Advent.
13. These ten nations represent lands that were once part of the ancient Roman Empire.
14. These nations are European nations of the last days just before the return of Christ.
15. Today we see a European confederation (EU) of nations (more than 10 currently) that arose out of the Treaty of Rome and the
16. This "United States of Europe" movement is a part of an attempt on the part of elitists to establish world government stage by stage.
17. Yet, the nations of Europe remain distinct entities until the end.
18. They possess borders, flags, cultures, capitals, languages, etc., in the face of attempts of bring in the NWO upon all peoples and nations.
19. This federation possesses inherent weaknesses as seen in the attempt to mix iron and clay.
20. The clay probably represents democratically and socialistically administered regimes, while the iron suggests more of a strong man type of system (or fascism).
21. The clay aspect will be a source of frustration to that element represented by the Antichrist that needs to "get things done" without the delays associated with national debate and referendum.
22. So the federation called "kingdom" in vv. 41 & 42 is hampered by this unnatural mix.
23. Clay and its baked product pottery represent one man one vote and when combined with iron makes for a "brittle" union.
24. It does not suit the times but it will do enough to make possible the events leading up to the 2^nd Advent proper.
25. Not only is the union "brittle" it is not cohesive as indicated in v.43.
26. The attempted combining of the weak nations with the strong ones will slow down and frustrate the goals of the strong aspect.
27. The phrase in v.43 "the seed of men" represents true humanity trying to achieve certain objectives but being frustrated by differing ideologies.
28. Even today we see how the current union suffers from the democratic effect in achieving the goals of its architects.
29. During the tribulation it will be obvious to all how this unnatural combination will be a source of frustration to its leader.
30. Again, this aspect of the prophetic prefiguring will be obvious to those living in the Trib.
31. This particular representation of the last days provides no information on the principal antagonist to the Messiah as represented by "the stone cut out of the mountain without hands" (v.45).
32. That individual comes into the picture in chapter 7.
33. The presentation here of the coming of the Lord and the setting up of the earthly millennial kingdom is pretty basic.

VERSE 44 "In the days of those kings the God of heaven will set up a kingdom which will never be destroyed (lB;x;t.ti al' !ymil.['l. yDI Wkl.m; aY"m;v. Hl'a/ ~yqiy> !WNai aY"k;l.m; yDI !AhymeAyb.W [waw w/prep. b w/noun m.p.constr.w/3.m.s.suff. yom day + rel. di + noun m.p.w/art. melek king + pro.3.m.p. innum those + Haphel impf.3.m.s. qum stand; "set up" + noun m.s.abs. elah God + noun m. dual w/art. shemayin heaven + noun f.s.abs. malku kingdom + rel di which + prep. l w/noun m.p.abs. alam ever + neg. la = "never" + Hithpaal impf.3.f.s. chabal destroy], and that kingdom will not be left for another people [qbiT.v.ti al' !r'x\a' ~[;l. ht'Wkl.m;W [waw w/noun f.s. w/art. malku kingdom + prep. l w/noun m.s.abs. am people + adj.m.s.abs. acharon another + neg. la + Hithpeel impf.3.f.s. sebaq leave; "left"]; it will crush and put an end to all these kingdoms, but it will itself endure forever [aY"m;l.['l. ~WqT. ayhiw> at'w"k.l.m; !yLeai-lK' @yset'w> qDIT; [aphel impf.3.f.s. deqaq be shattered; "it will crush" + waw w/aphel impf.3.f.s. come to an end; "put to an end" + noun m.s.constr. kol all + adj.p.abs. illen these + noun f.p.w/art. malku kingdom + waw w/pro.3.f.s. "but it" + Peal impf.3.f.s. qum stand; "endure" + prep. l w/noun m.p.w/art. alam perpetuity; "forever"]).

ANALYSIS: VERSE 44

1. The phrase "in the days of those kings" (v.44) does not refer to the kings of antiquity but rather to the rulers represented by the ten toes.
2. It is clear that the colossus is a depiction of the flow of history from Neo-Babylonian times forward.
3. This verse with respect to the 5^th and final kingdom supplies us with basic information.
4. Such as, this kingdom "will [be] set up" by the God of heaven, though it can be argued that He "set up" the kingdoms of man (see vv.21, 37).
5. However, the subsequent information makes it clear that the final kingdom is unique or radically different from the kingdoms that preceded it.
6. Here God does the setting up of His kingdom totally apart from the cooperation or assistance of humans.
7. In fact, not only are sinful men not in the mix, those who are in power at the time of the setting up of the kingdom of God on earth are violently opposed to its establishment.
8. This verse serves to highlight the permanency of the 5^th kingdom.
9. We have the statement that it "will never be destroyed."
10. This follows since God through His agent the Messiah is its founder.
11. Unlike the kingdoms of man it "will not be left for another people."
12. Even the mighty Rome succumbed to the way of all earthly generated kingdoms.
13. Its coming will be at the expense of "all these kingdoms."
14. The kingdoms of this world must give way to the kingdom or NWO brought in by Messiah.
15. All the kingdoms of man that preceded "it will crush [them] and bring them to an end."
16. Those in power at the very moment when Messiah appears in the heavens will be defeated in battle and those who made up the kingdoms of man’s history will be crushed as well as the majority population (rulers and subjects) have been brought into Ph3 judgment.
17. This is because they did not submit to the first and foremost commandment of the kingdom of heaven, namely "believe on the Lord Jesus Christ and you will be saved."
18. These individuals past and current will be excluded from the kingdom of God/heaven (see Matt.25:31-46).
19. The 2^nd Advent of Jesus Christ puts and end to all earthly nations/kingdoms and in their place is a NWO that supports the righteousness of God and accords Jesus Christ His rightful place before the living human race.
20. The old nations (ancient and modern) will be completely done away with and a new family of nations will be formed out of the survivors of the Tribulation.
21. Israel will fulfill her destiny as the priest nation of God and all the nations around the globe will be expected to support the Empire established in Jerusalem or suffer the consequences (see Zech.14:17-18).
22. The 5^th kingdom of the dream will literally dominate the whole planet as seen in v.35.
23. The eternal kingdom of God that Nebuchadnezzar saw in his dream-vision is a kingdom that will "endure forever."
24. Actually, this kingdom has two uninterrupted phases.
25. The 1^st is the 1000 year or millennial phase (Rev.20:2-7).
26. The 2^nd phase is the eternal state or new creation (Rev.21).

VERSE 45 "Inasmuch as you saw that a stone was cut out of the mountain without hands (!yId;ybi al'-yDI !b,a, tr,z<G>t.ai ar'WJmi yDI t'y>z:x]-yDI lbeq\-lK' (noun m.s.constr. kol all + prep. qabel before = "inasmuch" + rel. di "as" + Peal perf.2.m.s. chaza see + rel. di that + prep. min from w/noun m.s. tur mountain + ithpeel perf.3.f.s. gezar cut; determine + noun m.s.ab.s eben stone + rel di which + neg. la + prep. b w/noun f. dual abs. yad hand] and that it crushed the iron, the bronze, the clay, the silver, and the gold [ab'h]d;w> aP's.K; aP's.x; av'x'n> al'z>r>P; tq,D,h;w> [waw w/Haphel perf.3.f.s. deqap be shattered; "crushed" + noun m.s.w/art. parzel iron + noun m.s.abs. w/art. nechash bronze + noun m.s. w/art. chasap clay + noun m.s.w/art. kesap silver + waw w/noun m.s.w/art. dehab gold], the great God has made known to the king what will take place in the future [yrex]a; awEh/l, yDI hm' aK'l.m;l. [d;Ah br; Hl'a/ [noun m.s.abs. elah God + adj.m.s.abs. rab great + Haphel perf.3.m.s. yeda know + prep. l w/noun m.s.w/art. melek king + interrog. mah what? + rel. di + Peal impf.3.m.s. hawa come to pass; "take place" + prep. achari after; "in the future"]; so the dream is true, and its interpretation is trustworthy [Hrev.Pi !m;yhem.W am'l.x, byCiy:w> hn"d> [adj.m.s.abs. dena this + waw w/adj.m.s.abs. yatstsib certain; "true" + noun m.s. w/art. chelem dream + Haphel qal/pass part.m.s.abs. aman trust; "trustworthy" + noun m.s.constr.w/3.m.s.suff. peshar interpretation])."

ANALYSIS: VERSE 45

1. At this point Daniel brings Nebuchadnezzar to the dream’s climax.
2. This constitutes the action part of the dream.
3. The stationary image comes under attack from "a stone cut out of the mountain without hands."
4. The "stone" motif is used in Scripture to represent Messiah as per Ps.118:22; Isa.8:14; 28:16; and Ps.118:22 quoted by Jesus in Matt.21:42//Mk.12:10//Lk.20:17; also quoted in Act.4:11; Rom.9:32-33; 1Pet.2:4, 6-8; also note the stone figure in Matt.21:44//Lk.20:18; and, Eph.2:20).
5. It is clear that the reference here is to the Messiah who will set up His Father’s kingdom.
6. The fact that this "stone was cut out of the mountain" means that this stone has its origin in the mountain or heavenly kingdom of God.
7. The stone is the God-man.
8. The stone is "cut out of the mountain without hands" suggest the unique circumstances relating to Jesus birth.
9. The mountain focuses on His divine nature.
10. The "without hands" phrase relates to his humanity and the virgin birth.
11. These are mysteries that only time and circumstance would make known to Neb.
12. This cut out stone flew through the air (or rolled down the mountain) and struck the image on its feet, toppling the image.
13. It then proceeded to smash the image into dust or chaff.
14. The wind then sweeps the broken up particles away never to be seen again.
15. All this is an elaborate image depicting the ultimate fate of the unbeliever who lived and died during the times of the kingdoms of man.
16. Chaff (v.35) is used elsewhere in the Bible of the vulnerability and insubstantiality of unbelievers (see Ex.15:7; Job.21:18; Ps.1:4; Isa.17:13; 29:5; 33:11; 41:2,15; Zeph.2:2; Mal.4:1; Matt.3:12//Lk.3:17).
17. The chaff here is dust particles of "the iron, the bronze, the clay, the silver, and the gold."
18. They represents individuals disconnected from their time and place in history and cast to the winds of God’s wrath.
19. Carried along to Hades and finally the lake of fire, all because they refused to believe in the One who becomes their Judge.
20. The Elect through the ages will be delivered and will enjoy life in the 5^th kingdom.
21. This aspect of the dream troubled the king more than any other detail.
22. The stone grows into a mountain filling the whole earth (v.35) a detail not mentioned in the interpretation.
23. Daniel closes his presentation by assuring the king (v.45b) that the interpretation was inspired by "the great God" and is absolutely "trustworthy."
24. So, the God of heaven had graciously granted the king knowledge of the future he had desired while speculating upon his bed.
25. The mystery was revealed but the implications (or wisdom and discernment) would not be appreciated for years to come as concerns the dream’s subject¾ Neb.

VERSE 46 Then King Nebuchadnezzar fell on his face and did homage to Daniel (dgIs. laYEnId'l.W yhiAPn>a;-l[; lp;n> rC;n<d>k;Wbn> aK'l.m; !yId;aBe [prep. b w/adv. adayin then + noun m.s.w/art. melek king + proper noun Neb. + Peal perf.3.m.s nepal fall + prep. al upon + noun m.p.constr.w/3.m.s.suff. anap face + waw w/prep. l w/noun proper Daniel + Peal perf.3.m.s. segid worship, pay hommage], and gave orders to present to him an offering and fragrant incense [Hle hk'S'n:l. rm;a] !yxixoynIw> hx'n>miW [waw w/noun f.s.abs. minchah offering, meal offering + waw w/noun m.p.abs. nichoach soothing; Heb. of acceptable offerings + Peal perf.3.m.s. amar gave orders + prep. l w/Pael infin.constr. nesak offer sacrifice; but better of pouring out libations or drink offering; only here; translated "fragrant incense"?]).

VERSE 47 The king answered Daniel and said (laYEnId'l. aK'l.m; hnE[' [Peal part.m.s.abs. anah answer + noun m.s.w/art. melek + prep. l w/proper noun Daniel + waw w/Peal part.m.s.abs. amar say], "Surely your God is a God of gods and a Lord of kings and a revealer of mysteries [!yzIr' hleg"w> !ykil.m; arem'W !yhil'a/ Hl'a/ aWh !Akh]l'a/ yDI jvoq.-!mi [prep. min from, more than, by reason of + noun m.s.abs. qeshot truth; Heb. equivalent is used only once (Prov.22:21; "words of truth"; "Surely" + rel di + noun m.s.w/2.m.p.suff. Elah God + indep.pro.3.m.s. hu he + noun m.s.abs. elah "God" + noun m.p.abs. elah "gods" + waw w/noun m.s.abs. mare lord + ) and may be from the Aramaic + noun m.p.abs. melek "kings" + waw w/Peal part.m.s.abs. reveal + noun m.p.abs. raz secret; "mysteries"], since you have been able to reveal this mystery [hn"d> hz"r' aleg>mil. T'l.key> yDI [rel. di "since" + Peal perf.2.m.s. yekil be able + prep. l w/Peal infin.constr. gela reveal + noun m.s.abs. raz secret + adj.m.s.ab.s dena this])."

VERSE 48 Then the king promoted Daniel and gave him many great gifts (Hle-bh;y> !a'yGIf; !b'r>b.r; !n"T.m;W yBir; laYEnId'l. aK'l.m; !yId;a/ [adv. edayin then + non m.s.w/art. melek king + prep. l w/proper noun Daniel + Pael perf.3.m.s. rebah grow great; "promoted" + waw w/noun f.p.abs. mattena gift + adj.f.p.abs. rab great + adj.f.p.abs. shaggi many + Peal perf.3.m.s. yehab give + prep. l w/3.m.s.suff. "him"], and he made him ruler over the whole province of Babylon and chief prefect over all the wise men of Babylon [lb,b' ymeyKix;-lK' l[; !ynIg>si-br;w> lb,B' tn:ydIm.-lK' l[; Hjel.v.h;w> [waw w/Haphel perf.3.m.s.w/3.m.s.suff. shelet have power; "made him ruler" + prep. al over + noun m.s.constr. kol all + noun f.s.constr. medinah province, district; later the name of a famous city of Arabia + proper noun Babel + waw w/adj.m.s.abs. rab "chief" + noun m.p.abs. segan perfect, governor; this Akkadian word is found also in Heb. + prep. al over + noun m.s.constr. kol all + noun m.p.constr. chakkim wise men + proper noun Babel]).

VERSE 49 And Daniel made request of the king (aK'l.m;-!mi a['B. laYEnId'w> [waw w/proper noun Daniel + Peal perf.3.m.s. be-a ask; "made request" + prep. min from + noun m.s.w/art. melek king], and he appointed Shadrach, Meshach and Abed-nego over the administration of the province of Babylon [Agn>ƒdbe[]w: %v;yme %r;d>v;l. lb,B' tn:ydIm. yDI aT'd>ybi[] l[; yNIm;W [waw w/Pael perf.3.m.s. menah number; appoint + prep. al over + noun f.s.w/art. abidah service; "administration" + rel di + noun f.s.constr. medinah district, province + proper noun Babel + prep. l w/proper noun Shadrach + proper noun Meshach + waw w/proper nouh Abed-Nego], while Daniel was at the king's court [aK'l.m; [r;t.Bi laYEnId'w> [waw w/proper noun Daniel + prep. b w/noun m.s.abs. tera gate, door; the Heb. is sha-ar ("gate"); because the city gate was the seat of administratin, became a word for the king’s court, the royal palace + noun m.s. w/art. melek king]).

ANALYSIS: VERSES 46-49

1. The truth had been set before his Nebs to his complete satisfaction.
2. In fact, so relived and appreciative was the king that he bowed before the messenger (v.46) and proceeded to offer a meal offering (some item made of flour) and a drink offering in hommage to Daniel as if he were divine!
3. Nebuchadnezzar, of course, remains in his pagan mode and worships the messenger rather than the Source of the message.
4. It is one thing to appreciate and support the one who has been sent to bring God’s message and quite another to place the messenger on a pedestal.
5. Other examples in Scripture of this activity is seen in Acts.14:11-15 and Rev.22:6-9.
6. What a remarkable scene!
7. Nebuchaddnezzar acting the despot but a short while before ordering the execution of all his wise men is now prostrating himself before this foreign captive from a third-rate subject nation!
8. This monotheist¾ Daniel¾ had somehow arrived at the truth.
9. So Nebuchadnezzar demonstrates his total inability to conduct himself in an appropriate fashion being in a state of ignorance and unbelief.
10. He obviously had not as yet come to saving faith and the basic insight that supplies.
11. His statement, which follows in v.47, is much preferred to his actions in v.46.
12. In fact, there is nothing to fault him with in his declaration of the superiority of Daniel’s God.
13. The threefold designation beginning with "God of gods" is in accord with sound doctrine.
14. This expression occurs in Deut.10:17; Ps.136:2, and Dan.11:36.
15. Neb. acknowledges Daniel’s God as the Supreme God based on what he has just witnessed.
16. His frame of reference includes the gods (so-called) of the Babylonian pantheon.
17. On earth Daniel’s God ("Yahweh") is the "Lord of kings."
18. Again, this is right on the mark.
19. Yahweh is sovereign over the rulers of the earth.
20. This title "Lord of kings" occurs only here in the Bible.
21. The more familiar "Lord of lords" and "King of kings" occurs at 1Tim.6:15; Rev.17:14; 19:16 and Deut.10:17; Ps.136:3; 1Tim.6:15; Rev.17:14; 19:16, respectively.
22. "Revealer of mysteries" only occurs here.
23. Nebuchadnezzar’s actions in v.46 do not match up with his declaration in .47.
24. He acknowledges the fact that Daniel’s ability to reveal these things is based on Who and What his God is not who and what Daniel is as per the phrase "for you have been able to reveal this mystery."
25. Daniel did indeed reveal the mystery but the wisdom it conveyed was largely if not entirely lost on this accomplished but natural man.
26. Neb was not a point where he was able or willing to draw the logical conclusion that it was Daniel’s God that was the real deal.
27. He wasn’t ready to turn (repent) of his goofy superstitious religious beliefs.
28. So there was no valid conversion at this juncture but there were the beginnings of a spiritual awakening that would come to fruition many years hence.
29. Nebuchadnezzar proceded to fulfill his original promise (2:6) and showered Daniel with gifts and royal honors.
30. The tokens of his appreciation are called "great gifts."
31. We can only imagine what Daniel came in possession of.
32. He became wealthy and powerful and famous overnight.
33. Daniel was "promoted" over the entire bureaucracy of State.
34. His job promotion included being made civil governor of the entire province of Babylon.
35. This was a post of immense importance in the political structure.
36. It is not unreasonable to assume that Daniel used this position to aid the exiles especially at a later date.
37. This position would have normally been reserved for a Chaldean noble of the master race.
38. For a Jew to attain to this position is akin to the Joseph legacy.
39. It is almost unprecedented and shows how much this meant to his Nebs.
40. Daniel’s integrity is seen in his loyalty to his three friends by making a request that they too might receive high appointments.
41. Whatever resentment this might have normally fostered in the ruling classes was swept aside by the fact that many of these men owed their lives to Daniel.