Daniel 2
Bob Utley · You Can Understand the Bible
Daniel 2
NJB (MT Versing) CONTEXTUAL INSIGHTS Daniel chapter 2 sets the stage for the interpretation of the second dream in chapter 4 and the visions of Daniel 7-12 by the prophecy about four (idiom for all the earth) coming world empires. Daniel is a unified literary document. Daniel 2 reveals that the Messianic kingdom (i.e., Jesus' incarnation, life, death, resurrection) will come in the time of the fourth world empire (Rome). Daniel 7:2-8 describes all four coming kingdoms, but the emphasis of the chapter is on the fourth kingdom ("the little horn," who I think is Nero, cf. 2 Thessalonians 2; see SPECIAL TOPIC: ANTICHRIST). Daniel 8 focuses on the second (Persia) and third (Greece) kingdoms, but the emphasis is on the third kingdom ("little horn" = Antiochus IV Epiphanies, 175-163 B.C.) of the Selucid Empire (i.e., Syria). Daniel 9:24-27 focuses in detail on the fourth kingdom, the Roman Empire (also possibly Dan. 11:36-45). Daniel 10 introduces the message of chapters 11-12, which refer to the third kingdom, particularly the conflict between Babylon/Syria (Seleucids) and Egypt (Ptolomies). SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE #2 The inter-relatedness of these chapters shows the unity of Daniel 1-6 and 7-12. Daniel's gift of interpreting dreams and visions parallels Joseph's gift in Genesis 41. Many of the terms used are similar except Genesis 41 is Hebrew and Dan. 2:4-7:28 is Aramaic.
Daniel 2:1-3
2:1 "in the second year of the reign of Nebuchadnezzar" Nebuchadnezzar II began reigning in 605 B.C., but with the calculation of an "accession year," this would be 603-602 B.C. From The IVP Bible Background Commentary (OT), p. 732, Nebuchadnezzar II experienced several rebellions in his kingdom after the death of his father. It was also close to the time of Neo-Babylon's unsuccessful invasion of Egypt. Apparently Daniel was still in his three year initial study (cf. Dan. 1:4-5), possibly this is why he was not with the group of wise men who the king initially addresses (cf. Dan. 2:2). ▣ "Nebuchadnezzar" See note at Dan. 1:1. SPECIAL TOPIC: KINGS OF NEO-BABYLON ▣ "had dreams" Notice that this is PLURAL and COGNATE, "he dreamed dreams." Some have asserted that he had several dreams, but the last one was awesome and frightening. However, it seems to me that the PLURAL may indicate that he had the same dream repeatedly. God is revealing Himself to a pagan Gentile ruler! Why? God is in control of all nations (i.e., Deut. 32:8, LXX)! God loves all nations! God plans to redeem all nations (cf. Gen. 3:15). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "and his spirit was troubled and his sleep left him" From an old Babylonian omen text we find this quote, "if a man cannot remember the dream he saw, his god is mad at him." This same interpretation is picked up on in Dan. 1:5 and 8 in the King James translation, which implies that Nebuchadnezzar forgot his dream, but it must remain a possibility that he was testing his wise men (cf. Dan. 1:9). The VERB "was troubled" (BDB 821, KB 952, Hithpael IMPERFECT with waw) is also used of Pharaoh (also note Isa. 19:3) in Gen. 41:8 (Niphal). There are many similarities between Joseph and Daniel's gifts and ministries. The phrase "his sleep left him" (BDB 224, KB 243, Niphal PERFECT) is uncertain. The Masoretic Hebrew text implies that sleep came to him, not left him (LXX, Peshitta). The problem lies in how to translate a possible Aramaic idiom. JPSOA has "yet he was overcome by sleep." This same concept ("his spirit) is repeated in v. 3. This was a Semitic way of referring to a person. SPECIAL TOPIC: BREATH, WIND, SPIRIT SPECIAL TOPIC: SPIRIT IN THE BIBLE 2:2 "the king gave orders to call in the" This is a series of royal counselors, which implies that Nebuchadnezzar called in the entire group of those who claimed to know the will of the gods. ▣ "magicians" This is from the Hebrew word "engraving tool" (BDB 355). Possibly an Egyptian loan word (cf. Gen. 41:8; Exod. 7:11,22; 8:7,18-19; 9:11; Dan. 1:20; 2:2,10,27; 4:7,9). See note at Dan. 1:20. A good discussion of these different kinds of wise men is found in Robert B. Girdlestone's Synonyms of the Old Testament, pp. 296-302. SPECIAL TOPIC: MAGIC ▣ "the conjurers" See note at Dan. 1:20. ▣ "sorcerers" The general term for "magic" in Hebrew is kšp (BDB 506). male witch, wizard ‒ kaššāp sorcery ‒ kešep witchcraft ‒ kešāpîm These people tried to know and manipulate current and future events by the use of natural and supernatural powers through physical means, divination, magic charms, and occult potions. For a good general discussion of all the terms see New International Dictionary of Old Testament Theology and Exegesis, vol. 3, pp. 945-951. Also look at my exegetical commentary on Deuteronomy 18 online (www.freebiblecommentary.org). ▣ "Chaldeans" This seems to refer to astrologers. However, the term in Gen. 11:28 has a racial connotation (cf. 1:4; 2 Kgs. 24:2; Jer. 35:11; and also in Assyrian documents relating to Nabopolassar). Some have dealt with this changing meaning by asserting a misunderstanding in the Sumerian root, "master-builders," instead of racial lineage. The fifth century B.C. historian, Herodotus, in his Persian Wars, mentions a class of priests whose origins went back to Cyrus' day. Here and in Dan. 2:10 it occurs last in a list of wise men, but in Dan.4:7; 5:7,11 it occurs within the list. It is obvious this term had several connotations (BDB 505, KB 501-502). It seems to be a collective term for wise men (cf. Dan. 2:4). SPECIAL TOPIC: CHALDEANS 2:3 NASB, NKJV "my spirit is anxious" "my spirit is troubled" "I'm worried" "my mind is troubled" This Hebrew term "anxious" (BDB 821, KB 952, Niphal IMPERFECT with waw) originally meant strike or hit. It is also used of Pharaoh in Gen. 41:8, who was disturbed by his dreams (both in Niphal).
Daniel 2:4-11
2:4-6 It may be that Nebuchadnezzar II was going to test the interpretation of his wise men by also demanding that they reveal the contents of his dream first simply forgot his dream (see note at Dan. 2:1, third item) 2:4 "in Aramaic" At this point the text of Daniel changes from Hebrew to Aramaic and will continue through chapter 7. Aramaic was the governmental and commercial language from the Assyrian to the Persian Empires. At this point in the text Daniel begins to quote Nebuchadnezzar's fearful warning of judgment on his wise men (i.e., royal counselors). Therefore, a change to Aramaic fits. The problem is why it continues through chapter seven. H. C. Leupold even makes chapter 7 a part of the literary unit starting in chapter one. The truth is no one knows why Hebrew starts, Aramaic continues, and Hebrew concludes the book of Daniel. Some compare the structural pattern of Job (prose, poetry, prose) or Hammurabi's law code following the same pattern, but these are not in two languages, rather writing styles. Aramaic is a cognate Semitic language to Hebrew. Both are written in the same characters. It was known early in the Bible by its use in Gen. 31:47 (two words) and it appears as the language of diplomatic dialogue in 2 Kgs. 18:26. Imperial Aramaic was used from 600 to 330 B.C. For a good discussion of the ancient use of Aramaic see R. K. Harrison, Introduction to the Old Testament, pp. 201-210,1125. ▣ "O king, live forever" This was a common honorific hyperbolic idiom for addressing Near Eastern potentates, (cf. Dan. 3:9; 5:10; 6:6,21; 1 Kgs. 1:31; Neh. 2:3). 2:5 "The command from me is firm" "The thing is gone from me" NKJV, REB "My decision is firm" "This is a public decree" "I have made up my mind" "This is my firm resolve" "your houses confiscated" "the word that I have spoken is true" Nebuchadnezzar II had fully made up his mind about this issue and made his decision public. The KJV translation often is based on (see note at Dan. 2:2, third item) a textual change in the Aramaic an opinion from Josephus (cf. Antiq. 10.10.3) ▣ "torn limb from limb" This was a common method of capital punishment in the Ancient Near East. Whether they were cut with a knife torn by means of bended trees being tied between two or more animals is uncertain ▣ NASB, REB "your houses shall be made a rubbish heap" "and your houses shall be made an ash heap" "and your houses shall be laid in ruins" "and make your houses a pile of ruins" "and your houses turned into dunghills" "your houses shall be plundered" Some translations follow the rabbinical interpretation of the Targums, making this "dung-hill," (NJB, cf. 2 Kgs. 10:27). The reducing of criminals' homes and possessions to rubbish (cf. Ezra 6:11) was a common practice in the empires of the Fertile Crescent. To further humiliate these people, these rubbish heaps were often turned into public latrines (developed idiomatic usage from the Targums). 2:9 This verse implies that Nebuchadnezzar did not trust his own wise men. This may be because their interpretation had been false in the past he saw true insight by means of the four Jewish youths (cf. Dan. 1:19-20, but this seems unlikely because of Dan. 2:13b) Whatever the reason this king is about to completely eliminate the entire group of wise men through violent means (cf. Dan. 2:12-13). 2:10 "Chaldeans answered" There is a series of three alibis: no man on earth can do this no king has ever asked this of the wise men before only the gods can answer this question (cf. Dan. 2:11) This heightens the significance of Daniel's interpretation from YHWH's revelation! 2:11 "difficult" This Aramaic ADJECTIVE (BDB 1096, KB 1893) normally means "precious," "costly," "valued," "honored" (cf. Ezra 4:10). It can mean "rare" (cf. KJV and marginal note in NASB) but only here, translated "difficult" (JPSOA). However, in this text it has an unusual idiomatic meaning. The word can have a royal or kingly connotation which fits this context, but "difficult" is a most unusual translation. The Bible: An American Translation by Smith and Goodspeed, has "hard thing," while The Living Bible by Taylor, has "an impossible thing." ▣ "flesh" This term (BDB 1088) is imagery for the transitoriness and frailty of human beings. Here it does not denote sinfulness, but weakness.
Daniel 2:12-13
2:12 "the king became indignant and very furious" The king's response to their alibi was extreme anger (BDB 1084). The second term, "very furious" (BDB 1111) is used of YHWH's wrath. He ordered that all the wise men of Babylon be killed. The term "Babylon" can refer to the city the province the whole empire Knowing how superstitious and fearful the ancient world was, it is amazing that a king would totally destroy all his diviners, astrologers, soothsayers, and wise men. In a sense he was cutting himself off from the spiritual realm. For some reason Nebuchadnezzar II had lost all respect and confidence in his wise men. Many times in Daniel the author uses hendiadys, where two words are given, but express the same idea: Dan. 2:6, "gifts and a reward" Dan. 2:12, "indignant and very furious" Dan. 2:14, "with discretion and discernment" Dan. 2:23, "wisdom and power" Dan. 3:13, "rage and anger" Dan. 4:2, "signs and wonders" Dan. 5:11, "illumination, insight, and wisdom" Dan. 5:18, "sovereignty, grandeur, glory, and majesty" Dan. 5:19, "feared and troubled" also the last four paralleled phrases of Dan. 2:19 2:13 "the decree went forth" It seems that the wise men were to be rounded up and killed at one public execution. This would give Daniel time to seek God.
Daniel 2:14-16
2:14 "descretion and discernment" NKJV, LXX "counsel and wisdom" "prudence and discretion" "choosing his words carefully" "shrewd and cautious words" "discreet and tactful" "meditated and took counsel" These two NOUNS (BDB 1096, 1094) characterize the way these four Hebrew youths dealt with Babylonian court intrigue and political pressure. God's wisdom enabled them to fit in, but also stand out! The term NASB translates "discernment" (BDB 1094) was used in two senses (NIDOTTE, vol. 2, p. 379). eat ‒ 1 Sam. 14:24,29,43; 2 Sam. 3:35; Jonah 3:7 discern, test ‒ Ps. 34:8; Prov. 31:18 In this context, "discernment" fits best. ▣ "Arioch" This proper name (BDB 1082) is also found in Gen. 14:9 as the name of one of the kings who took Lot captive (i.e., different person). ▣ "the captain of the king's bodyguard" This person has several things said about him in this phrase. captain (BDB 1112) ‒ This ADJECTIVE denotes a person of leadership (NIDOTTE, vol. 3, pp. 1028-1032) The term "bodyguard" (BDB 1094) is literally "the chief slaughter" (KB 368, possibly from "butcher") or "executioner." In Dan. 2:15 he is called "the King's commander" (cf. 2 Kgs. 25:8,11; Jer. 39:9). This term, like "eunuch" may have become an official title for a royal servant. This person was a successful military leader, now working at the palace. "of the king" (BDB 1100) denotes a royal servant military now at court 2:15 NASB, NKJV, NRSV, LXX, Peshitta, JPSOA "urgent" TEV, NJB "harsh" "preemptory" This Aramaic word is used only here and in Dan. 3:22. Its basic meaning is "harshness" (BDB 1093), but it can mean suddenly or urgently (Davidson, Analytical Hebrew and Chaldee Lexicon, p. 272). 2:16 The king is more patient with Daniel's request for time than he was with the group of wise men's request (cf. Dan. 2:8).
Daniel 2:17-23
2:17 Notice that the Hebrew names (see note at Dan. 1:8) for these young men are used here (i.e. among themselves), while in Dan. 2:49 the new Babylonian names are used at court (cf. Dan. 1:7). 2:18 "they might request compassion" "they might seek mercies" "seek mercy" "to pray. . .for mercy" "to beg. . .to show mercy" Notice again YHWH is in control! These Hebrew youths have no power apart from Him. The Aramaic term (BDB 1113) "compassion" is used only here. Its Hebrew parallel also means "compassion" or "mercy." They both come from the term "womb" denoting a mother's care, love, and protection. YHWH's love is often denoted as female (cf. Exod. 19:4; Deut. 32:11; Isa. 31:5; 40:31; 49:15; 66:9-13, also note Matt. 23:37; Luke 13:34). YHWH is not a male or a female, but an eternal Spirit. If you would like to hear my sermon, "The Femininity of God," go to the second dark green box on my home page, click on "A. God the Father," tape #111. ▣ "the God of heaven" Some see this as a common title for the high god in both Babylon (Marduk) and Persia (Ahura Mazda) patheon. However, it is possible that it was used by the Jews to show the supremacy of YHWH (cf. Gen. 24:7; Ezra 1:2; 6:10; 7:12,21; Neh. 1:5; 2:4). The exiled Jews often took the common title for the high god of their captors and applied it to YHWH. ▣ "mystery" This Aramaic word (BDB 1112) , raz, means "to hide," "to keep a secret." It is used several times in Daniel (cf. Dan. 2:18,19,27,28,29,30,47; 4:9). It becomes a central theme in apocalyptic literature and is mentioned often in the Dead Sea Scrolls. God reveals His hidden counsel to His prophets (cf. Gen. 18:17; Jer. 23:18; Dan. 9:22; Amos 3:7). In the Dead Sea Scroll community God's revelation was mediated through the OT prophets' message (raz) but also, the interpretation (pesher) of "the teacher of righteousness" This two-fold pattern of revelation and interpretation characterizes apocalyptic literature. SPECIAL TOPIC: APOCALYPTIC LITERATURE 2:19 "a night vision" There is a distinction between a "vision" and "dream" (cf. Dan. 1:17) in the OT, but not in Daniel. This revelation was at night (cf. Dan. 7:2,7,13), but Daniel was conscious and the revelation was visual and auditory. In context Nebuchadnezzar II had the dream, but Daniel received the vision needed to interpret it. Both were from God. This same term (BDB 1092) is often associated with God speaking to the prophets. Its root is "behold" and it became the earliest designation for prophets (i.e. seer, cf. 2 Sam. 24:11; 2 Kgs. 17:13; Amos 7:12; Micah 3:7; for a parallel term see 1 Sam. 9:9; Isa. 30:10). Again the emphasis in on God's control, God's revelation, God's provision and protection (cf. Dan. 2:20-23). SPECIAL TOPIC: PROPHET (the different Hebrew terms) SPECIAL TOPIC: WAYS OF REVELATION 2:20-23 Daniel seems to thank God for four major things: God's control of history (i.e., all peoples, cf. Job 12:23; Ps. 47:7-8; Acts 17:26) God's freely giving wisdom to the Hebrew exiles God's knowledge compared to the knowledge of Babylonian deities and wise men God's consistency in His purpose with the Jews (i.e., Abrahamic covenant) These are the key theological issues of Daniel, which were so needed by an exiled, defeated, and humiliated covenant people. It must be remembered that in the ancient world people fought under the protection and power of their god. If one people defeated another it was considered that one god triumphed over another. However, in the Bible it is stated again and again that Israel and Judah's judgment was due to their sin, not YHWH's impotence. Here in this passage Daniel asserts YHWH's power and control of nations and history, as well as His wisdom. 2:20 "the name of God" This phrase stands for the character of God. Daniel 2:20-23 have been called "Daniel's prayer of praise" or the "Song of Daniel." SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) ▣ "God" This is Eloah (BDB 43, KB 52), which is the SINGULAR form of Elohim. The general name for deity in the ANE was El. Daniel is using vocabulary Gentiles would understand. SPECIAL TOPIC: NAMES FOR DEITY, A. and C. ▣ "forever and forever" This is the term 'olam repeated twice, which surely denotes eternity. SPECIAL TOPIC: FOREVER ('olam) ▣ "For wisdom and power belong to Him" God is the only source of life wisdom power Human wisdom is fallen wisdom, earthly wisdom, fleeting wisdom. Verses 21-23 expand this thought. 2:21 "It is He who changes the times and the epochs He removes kings and establishes kings" Israel's God is the Creator and Controller of time/history. This is a recurrent theme in the Bible (cf. Deut. 32:8 [LXX]; Job 12:13-25; Ps. 22:28; 47:7-8; 66:5-7; 75:6-8; Isa. 10:5-14; Zech. 14:9; Dan. 4:17,25,32,35; 5:18-19; Acts 17:26; Rom. 8:28; 9; Eph. 1:11). All theology must start with a sovereign, unchanging, merciful Creator! SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) SPECIAL TOPIC: CHARACTERISTICS OF ISREAL'S GOD (NT) ▣ "He gives wisdom to wise men, and knowledge to men of understanding" In this context it refers to the four Jewish youth, especially Daniel (cf. Dan. 2:23) and not at all to the guild of Babylonian wise men. 2:22 The imagery of darkness vs. light is common in the Bible. God creates both. He controls both (cf. 1 Chr. 29:11-12). But, His character is light which is imagery for goodness, knowledge, truth, and revelation. SPECIAL TOPIC: DARKNESS 2:23 "God of my fathers" Daniel knows he is addressing the God of Abraham, Isaac, and Jacob (cf. Gen. 31:42; Exod. 3:15). He is the covenant God of national Israel. The God of fulfilled promises! SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS ▣ "You have made known to me" Daniel's national God (YHWH) has answered Daniel's prayer fully revealed the required information None of the other "wise men" nor their magic arts could do this!
Daniel 2:25-30
2:25 "hurriedly" This is a Hithpael INFINITIVE (BDB 1084) which normally denotes terror or confusion, but in this context, it deontes "rapid action." ▣ "Arioch. . .I have found" As all politicians, Arioch claimed credit for finding Daniel when, in reality, Daniel approached him (cf. Dan. 2:24). ▣ "among the exiles from Judah" All of the Babylonian wise men could not help, but a man from God's exiled people could! This is a way of magnifying YHWH. His people know because they know Him. Judah may seem small and insignificant, but its people are God's people. He has revealed Himself to them and now through them to Nebuchadnezzar II. 2:27-30 Daniel disclaims any personal merit but gives the God of his fathers (YHWH) the credit for the revelation. This whole incident magnifies Israel's God over the Babylonian gods (Bel, Marduk). SPECIAL TOPIC: BEL SPECIAL TOPIC: MARDUK 2:28 "He has made known to King Nebuchadnezzar what will take place in the latter days" Nebuchadnezzar II is used in a symbolic way to represent human government (cf. Dan. 2:36-38). This same type of imagery is found in Revelation 18 in the phrase "the whore of Babylon." Daniel, chapters 1 through 6, describes human governments, while chapters 7 through 12 discuss the coming of the kingdom of God. Often the prophets spoke about the nations (e.g., Isa. 12-24; 46-47; Jer. 44-51; Ezekiel 25-32), but not in the presence of the leaders of the nations (with the possible exception of Amos to the leaders of Israel). In a sense it is Daniel who addresses directly on God's behalf the pagan empires of the Ancient Near East. This world order and God's purpose for creation are in opposition. God will judge the nations and fulfill His plan for creation. Daniel has a unique place in YHWH's dealing with pagan rulers and their kingdoms (much like Joseph to Pharoah). SPECIAL TOPIC: GOVERNMENT SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ NASB, NKJV, Peshitta "in the latter days" NRSV, JPSOA, LXX "at the end of days" "in the future" "in the final days" "at the end of this age" The OT saw only one coming of the Messiah (i.e., the stone of Dan. 2:31-35). This climactic event of history was preceded by major events known as "the latter days" (i.e., end-times, cf. Deut. 31:29; Isa. 2:2; Dan. 10:14; Hosea 3:5; Micah 4:1; NIDOTTE, vol. 1, p. 362). In this context it denotes a future time, not necessarily the last days. However, with further revelation (i.e., the progressive revelation of the NT), we realize that the term "latter days" often refers to the period between the incarnation of the Messiah at Bethlehem and His coming again in power and glory at His Second Coming (cf. Acts 2:17 quoting Joel 2:28-32). This is basically an overlapping of the two Jewish ages. Just a brief note about how Futurists try to extend the fourth kingdom (i.e., Roman) into the far distant future by asserting that the Jews rejected Jesus so the Kingdom was postponed (i.e., so far, 2000 years plus). It is obvious to me that Daniel accurately predicts the coming of the Kingdom in the birth and life of Jesus. How is the presumption of a 2,000 year unexpected gap in clear prophesy, seen as "taking the Bible literally"? SPECIAL TOPIC: THE KINGDOM OF GOD SPECIAL TOPIC: THE MESSIANIC ERA SPECIAL TOPIC: THIS AGE AND THE AGE TO COME SPECIAL TOPIC: THE LAST DAYS 2:29 Predictive prophecy is one of the greatest evidences that the Bible really is the only inspired self-revelation of the one true God (cf. Dan. 2:45,47). The Bible is the only world holy book that has predictive prophecy. God is above time. All history is present before Him. He is not limited by past, present, and future time sequence. This foreknowledge does not remove human free will. We are responsible for our choices. The Bible does not teach determinism (Islam), but covenant! SPECIAL TOPIC: THE BIBLE (its uniqueness and inspiration) 2:30 NASB, NRSV the thoughts of your mind" "the thoughts of your heart" "the thoughts that have come to you" "your inmost thoughts" The term "heart" is an OT way of referring to the entire person. SPECIAL TOPIC: HEART
Daniel 2:31-35
2:31-35 "a statue" This statue of a human male of differing metals represents fallen human world governments of the ANE. Each one is inferior to the one before it (cf. v. 39). 2:31 The statue is described as: "large" (BDB 1112) ‒ used of the statue (Dan. 2:31) of the tree (Dan. 4:7) of honor (Dan. 2:6) of gifts (Dan. 2:48) "of extraordinary splendor" (BDB 1096) ‒ possibly refers to the brightness of the differing metals ▣ NASB, NKJV, JPSOA "awesome" "frightening" TEV, Peshitta "terrifying" "terrible to see" "fearsome" This same term (BDB 1087) describes the fourth beast in Dan. 7:7,19. 2:33 "clay" This refers to baked clay ("potter's clay" or terra cotta), as do Dan. 2:34,35, first use in Dan. 2:41,42, but 2:41 and 43 seem to mean wet clay ("miry clay"). 2:34 "a stone" This is imagery for the Messiah. He is often spoken of in prophecy as a rock or stone. SPECIAL TOPIC: CORNERSTONE 2:35 "were crushed" Although the stone cut out of the mountain without hands strikes only the fourth kingdom, all others are also crushed to fine powder (BDB 1089 Peal PERFECT, used three times in v. 35, cf. Dan. 2:45). This seems to symbolize the ultimate overthrow of human government and the establishment of God's universal reign (i.e., in two stages). the coming of the Kingdom of God in Jesus' life the consumation of the Kingdom at Jesus' return SPECIAL TOPIC: MESSIANIC ERA SPECIAL TOPIC: KINGDOM OF GOD ▣ "became a great mountain and filled the whole earth" This may be a play on the ancient Babylonian belief that the earth was a mountain biblical imagery for God's kingdom (cf. Isa. 2:2; Mic. 4:1) It surely does show a worldwide kingdom. The "stone" in Dan. 2:34 is obviously a reference to the Messiah, but the use of the term in Dan. 2:35 refers to His kingdom (the church of the redeemed, cf. Rom. 9-11; Eph. 2:11-3:13). In Daniel there is often a fluidity between leaders and their kingdoms. The real interpretive issue is whether this relates to the inauguration of the kingdom of God by the incarnation, life, death, and resurrection of Jesus the consummation of the kingdom of God at Jesus' Second Coming This unforeseen two-stage coming complicates OT prophecy. SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
Daniel 2:36-45
2:36 "we" This is an editorial "we." 2:37 "to whom the God of heaven has given" The VERB (BDB 1095) is a Peal PERFECT. Notice the continuing emphasis on God's sovereignty (cf. Dan. 1:2,9,17). He allows kings to rise and prosper. 2:38 This description of Nebuchadnezzar's reign seems to mimic Gen. 1:28 (cf. Jer. 27:6; 28:14). This verse reminds me of God's care for animals (cf. Jonah 4:11; Ps. 36:6c). Animals may be a part of the new creation (cf. Isa. 11:6-9; 65:25 and possibly Rom. 8:18-22). ▣ "You are the head of gold" The statue of four succeeding human empires mimics chapter seven (cf. Dan. 7:2-19; 8:8,22; 11:2,4). Here, the first kingdom is specifically identified (neo-Babylon, 626-539 B.C.). In Dan. 8:20-21 the second (Medo-Persian, 539-333 B.C.). The third, Greece, 333-63 B.C. is specifically identified. This makes the fourth kingdom (cf. Dan. 2:40) Rome, which was the Mediterranean government in control of Palestine at the time of the life of Jesus. There is an interesting discussion of the use of the number in ancient cultures to describe world empires in D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Langauge of Biblical Prophecy and Apocalyptic, p. 115. 2:39 "After you there will arise another kingdom" Apparently this was to ease Nebuchadnezzar's fear that his kingdom might be taken from him soon. ▣ "which will rule over all the earth" This is either imagery for the known world or a specific local use of the word "earth" (as it is in Genesis 6-9, cf. Bernard Ramm, The Christian View of Science and Scripture, pp. 158-169). SPECIAL TOPIC: LAND, COUNTRY, EARTH 2:40 "a fourth kingdom" This kingdom is described in Dan. 2:40-43; 7:7-8. It is never named as are the first three. In some ways it refers to Rome, but also to a type of worldwide human government, which is opposed to God. It has a historical reference (Rome) and a future reference (end-time, anti-God world empire, cf. Dan. 9:25-27; 11:36-45; also notice Psalm 2; Ezekiel 38-39). This second chapter sets the literary stage for the whole book. 2:41 "it will be a divided kingdom" This refers to the fourth kingdom and seems to imply that these will be successive kingdoms. There has been much discussion about the meaning of it being divided (BDB 1108, Peal PASSIVE PARTICIPLE): the Roman Empire would divide into the east and west it refers to the attempted political marriages with Germanic tribes (cf. Dan. 2:43 and TEV) it possibly refers to the distinction between the republic and later the dictatorship The toes of iron and clay mentioned in Dan. 2:42 may point toward the literary meaning of "divided." This fundamental weakness will cause its destruction. 2:43 "they will combine with one another in the seed of men" "they will mingle with the seed of men" NRSV, Peshitta "as they will mix with one another in marriage" TEV, REB "the rulers of that empire will try to unite their families by intermarriage" "the two will be mixed together in human seed" This kingdom will attempt to save itself by human means (here probably political marriages, cf. Dan. 11:6). See #3 above. 2:44 "In the days of those kings" It is very important to realize that the coming of the Messiah will be during the fourth kingdom. This is why I believe that it refers to the incarnation of Jesus at Bethlehem during Roman occupation of Palestine; therefore, "those kings" would refer to Roman Caesars of the first century and not future end-time world rulers. ▣ "set up a kingdom which will never be destroyed" This phrase is not related to the millennium which is a specific period of time (cf. Rev. 20:1-6). This looks at a far wider scope of history in which the kingdom of God will be established when the Messiah will set up a perpetual, eternal kingdom (cf. 2 Sam. 7:13,16; Ps. 45:6; 89:36-37; Isa. 9:7; Dan. 4:3; 6:26; 7:14,18,27; Micah 5:2-5a; Luke 1:33; 1 Cor. 15:24-28; 2 Pet. 1:11; Rev. 11:15). Notice how this kingdom is characterized. set up by God (BDB 1110) never be destroyed (BDB 1091) not left for another people crush (BDB 1089) and end (BDB 1104) all previous kingdoms endure forever (BDB 1104) This same powerful imagery describes this kingdom in Dan. 7:14,18,27. I think the brief discussion of "eternal," found in F. F. Bruce, Answers to Questions, pp. 202-203, is very helpful. SPECIAL TOPIC: FOREVER ('olam) SPECIAL TOPIC: IMMANUEL'S PERSON AND REIGN SPECIAL TOPIC: THE KINGDOM OF GOD 2:45 "a stone was cut out of the mountain without hands" This may be a veiled allusion to the virgin birth of the Messiah (cf. Gen. 3:15; Isa. 7:14) and the incarnation at Bethlehem. Even the Jewish commentators Rashi and Eben-Ezra see this as a Messianic passage. SPECIAL TOPIC: CORNERSTONE ▣ "without hands" This is imagery for God's agency (cf. Dan. 8:25; Zech. 4:6). This is another way that God's control apart from human affect or agency is emphasized (cf. Heb. 11:10,16).
Daniel 2:46-49
2:46 King Nebuchadnezzar II pays homage to Daniel as the representative of the God who has revealed this truth. This does not refer to the worship of Daniel or he would not have allowed it (i.e., the "him") refers to YHWH to which Nebuchadnezzar II offered a sacrifice (i.e., possibly drink libation) and incense. The term "homage" (BDB 1104) is literally "bowed down." It is always used in connection to false worship (cf. Isa. 44:15,17,19; 46:6; Dan. 2:46; 3:5-28; NIDOTTE, vol. 3, p. 222). 2:47 These very high-sounding words (cf. Dan. 3:28-29; 4:1-3,34-37) do not mean that Nebuchadnezzar II became a believer in YHWH. He was a polytheist who had no problem with adding other gods to his pantheon. He was still a worshiper of Marduk and Nebo. It is astonishing that he would allow YHWH, the national deity of the Hebrews to be characterized as the revealer of mysteries, for this was the function of Nebo in the Babylonian pantheon. SPECIAL TOPIC: NEBO SPECIAL TOPIC: MARDUK ▣ "God of gods and Lord of kings" As Daniel had described Nebuchadnezzar II as "king of kings" (cf. Dan. 2:37), now he realizes that the God of Daniel (Judah) is the supreme Deity! 2:48 "Daniel was promoted" He became a governor of the province of Babylon and the head of the wise men. ▣ NASB, NRSV, JPSOA "chief prefect" "chief administrator" "the head" "head" These two Aramaic terms (BDB 1112, 1104) usually denote governmental leadership (cf. Dan. 3:2,3,27; 6:8), but here they denote leadership over the guild of wise men. 2:49 "And Daniel made request of the king" Daniel did not forget his prayer partners and they, too, were put in places of authority. This distinction between Daniel's task and the other three Hebrew children sets the stage of Daniel 3 where Daniel apparently is not present.