Daniel2
English Standard Version
1In the of the of , ; his was , and his .
2Then the that the , the , the , and the be to the his . So they came and the .
3And the to them, I a , and my is to the .
4Then the to the in , O , ! your the , and we will the .
5The and to the , The from is : you do to me the and its , you shall be limb from , and your shall be in .
6But you the and its , you shall and and . me the and its .
7They a and , Let the his the , and we will its .
8The and , that are trying to , you that the me is —
9 you do the to me, there is for you. You have to and me the . me the , and I shall you can me its .
10The and , There a who the , and has a of or or .
11The the is , no can it the the , whose .
12Because the was and , and that the of be .
13So the went , and the were about to be ; and they and his , to them.
14 with and to , the of the , had gone to the of .
15He to , the , is the the so ? the to .
16And went and the to a , that he might the to the .
17 to his and the to , , and , his ,
18and told them to the of , so that and his might be the of the of .
19 the was to in a of the . the of .
20 and : the of and , to whom and .
21He and ; he and sets ; he to the and to those who ;
22he and ; he is in the , and the .
23To , O of my , I and , for you have me and , and have made to me what we of , for you have made to us the .
24 went , the had to the of . He and to him: Do the men of ; bring me the , and I will the the .
25 the in and to him: I have among the a who will to the the .
26The to , whose was , you to to me the I have and its ?
27 the and , , , , or can to the the that the has ,
28 there a in who , and he has made to will in the . Your and the of your as you are :
29To , O , as you lay in of be , and he who made to you is to .
30But as for , has been to me, because of any that I the , in the may be made to the , and that you may the of your .
31 , O , and , . , and of , you, and its was .
32The of this was of , its and of , its and of ,
33its of , its of and of .
34 you , a was by human , and it the its of and , and in .
35 the , the , the , the , and the , all were in , and like the the ; and the , so that a of them could be . But the that the a and the .
36 was the . Now we will the its .
37 , O , the of , to whom the of has the , the , and the , and the ,
38and into whose he has , they , the of , the of the , and the of the , making you over them — are the of .
39 to shall you, and a of , which shall over the .
40And there shall a , as , because breaks to and things. like that , it shall and .
41And as you the and , of and of , it shall a , but of the of shall in , as you with the .
42And as the of the were and , so the shall and .
43 you the with , so they will with one another in marriage, but they , as does with .
44And in the the of will a that shall be , shall the be to . It shall break in and bring them to an , and shall ,
45 you that a was from a by human , and that it broke in the , the , the , the , and the . A has made to the shall . The is , and its .
46 his and to , and that an and be up to him.
47The and to , , your is of and of , and a of , for you have been .
48 the , and made him the of and the men of .
49 made a the , and he , , and the of the of . But at the .
Study Guide
Public-domain commentary and original-language notes for Daniel 2.
Chapter Summary
In this chapter: Nebuchadnezzar's dream. (1-13). It is revealed to Daniel. (14-23). He obtains admission to the king. (24-30). The dream and the interpretation. (31-45). Honours to Daniel and his friends. (46-49).
vv1-13
The greatest men are most open to cares and troubles of mind, which disturb their repose in the night, while the sleep of the labouring man is sweet and sound. We know not the uneasiness of many who live in great pomp, and, as others vainly think, in pleasure also. The king said that his learned men must tell him the dream itself, or they should all be put to death as deceivers. Men are more eager to ask as to future events, than to learn the way of salvation or the path of duty; yet foreknowledge of future events increases anxiety and trouble. Those who deceived, by pretending to do what they could not do, were sentenced to death, for not being able to do what they did not pretend to.
vv14-23
Daniel humbly prayed that God would discover to him the king's dream, and the meaning of it. Praying friends are valuable friends; and it well becomes the greatest and best men to desire the prayers of others. Let us show that we value our friends, and their prayers. They were particular in prayer. And whatever we pray for, we can expect nothing but as the gift of God's mercies. God gives us leave in prayer to tell our wants and burdens. Their plea with God was, the peril they were in. The mercy Daniel and his fellows prayed for, was bestowed. The fervent prayers of righteous men avail much. Daniel was thankful to God for making known that to him, which saved the lives of himself and his fellows. How much more should we be thankful to God, for making known the great salvation of the soul to those who are not among the worldly wise and prudent!
vv24-30
Daniel takes away the king's opinion of his magicians and soothsayers. The insufficiency of creatures should drive us to the all-sufficiency of the Creator. There is One who can do that for us, and make known that to us, which none on earth can, particularly the work of redemption, and the secret designs of God's love to us therein. Daniel confirmed the king in his opinion, that the dream was of great consequence, relating to the affairs and changes of this lower world. Let those whom God has highly favoured and honoured, lay aside all opinion of their own wisdom and worthiness, that the Lord alone may be praised for the good they have and do.
Key Words
שְׁנַיִם: two; also (as ordinal) twofold
שָׁנֶה: a year (as a revolution of time)
מַלְכוּת: a rule; concretely, a dominion
נְבוּכַדְנֶאצַּר: Nebukadnetstsar (or -retstsar, or -retstsor), king of Babylon
חָלַם: properly, to bind firmly, i.e. (by implication) to be (causatively to make) plump; also (through the figurative sense of dumbness) to dream
חֲלוֹם: a dream
רוּחַ: wind; by resemblance breath, i.e. a sensible (or even violent) exhalation; figuratively, life, anger, unsubstantiality; by extension, a region of the sky; by resemblance spirit, but only of a rational being (including its expression and functions)
פָּעַם: to tap, i.e. beat regularly; hence (generally) to impel or agitate
שֵׁנָה: sleep
הָיָה: to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
Cross References
Daniel 2The stone cut without hands typifies the Son of man receiving His everlasting kingdom.
Supported by Matthew Henry
Nebuchadnezzar's extreme threat of turning houses into dunghills/rubble heaps is repeated here.
Supported by Matthew Poole
Like Joseph before Pharaoh, Daniel disclaims personal wisdom, attributing all revelation to God alone.
Supported by Matthew Poole, John Calvin, JFB
Violent dismemberment ('cut in pieces') as a historical form of severe judgment and execution.
Supported by Matthew Poole, JFB
Contrasts the magicians' claim that gods don't dwell with flesh with God revealing secrets.
Supported by JFB
God gives universal dominion, including beasts of the field, to Nebuchadnezzar.
Supported by JFB
Explicitly connects the 'latter days' with the ultimate setting up of God's eternal kingdom.
Supported by Matthew Henry, JFB
Expands on the fourth, iron kingdom and its ten toes/horns.
Supported by Matthew Henry, JFB
Verbal parallel to 'gaining/redeeming the time' in difficult or evil days.
Supported by JFB
The queen mother recalls Daniel's unique divine illumination, noting the 'spirit of the holy gods'.
Supported by Matthew Poole
Identifies Daniel's companions by their Hebrew names rather than their Babylonian names.
Supported by Matthew Poole
The four beasts in Daniel's vision correspond to the four metals of Nebuchadnezzar's image.
Supported by Matthew Henry, JFB
Daniel explicitly reminds Nebuchadnezzar of his role as the head of gold.
Supported by Matthew Henry
Contrasts Daniel's superior divine wisdom with the helpless Babylonian magicians.
Supported by Matthew Poole
Establishes the foundational principle that interpretations of troubling dreams belong to God alone.
Supported by Matthew Poole
Illustrates the unalterable nature of royal decrees ('one decree') in Persian and Babylonian law.
Supported by JFB
The certain interpretation of the stone breaking the gold, silver, brass, iron, and clay.
Supported by Matthew Henry
Pharaoh's spirit was troubled by dreams, prompting him to call helpless magicians.
Supported by Matthew Poole, John Calvin
Magicians admitting human limitation, pointing to the 'finger of God' or divine agency.
Supported by Matthew Poole
Daniel intervenes to stop Arioch from executing the wise men of Babylon.
Supported by Matthew Poole