About Daniel

Daniel demonstrates faithfulness in exile while receiving visions of God's sovereignty over all kingdoms of history.

Author: DanielWritten: c. 535 BCReading time: ~6 minVerses: 49
SovereigntyFaithfulnessProphecyKingdomsPersecutionDeliverance

King James Version

Daniel 2

49 verses with commentary

Nebuchadnezzar's Dream

And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.

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KJV Study Commentary

The timing 'second year of Nebuchadnezzar' creates an apparent chronological difficulty with Daniel 1:5, 18 (three years of training). This likely uses Babylonian accession-year dating where the first partial year doesn't count, making this approximately 603 BC. God sovereignly sends troubling dreams to the pagan king, demonstrating His control over even the sleep of mighty emperors. The repeated ...
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Ellicott’s Commentary for English Readers

II. (1) **The second year.**—Nebuchadnezzar was proleptically spoken of as “king of Babylon” in Daniel 1:1, for his father did not die till after the battle of Carchemish. On the reign of Nebuchadnezzar, see Notes on 2Kings 24:1.) **Dreams.**—Spoken of in Daniel 2:3 as “a dream.” The one dream consisted of several parts, and is therefore spoken of in the plural. For the effects of the dream upon t...
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Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king.

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KJV Study Commentary

The king summons all classes of wise men: magicians (chartummim, ritual specialists), astrologers (ashshaphim, conjurers), sorcerers (mekhashshephim, enchanters), and Chaldeans (professional dream interpreters). This comprehensive list shows Nebuchadnezzar exhausted all pagan wisdom resources. The plurality indicates no single system could provide certainty—he needed multiple competing approaches....
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Ellicott’s Commentary for English Readers

(2) **Magicians.—**Heb. *chartummim,* so called, most probably, from the pencil or stylus with which they wrote. The word is elsewhere used of the Egyptian magicians. (See Schrader, *Keil-Inschriften,* p. 26; *Records of the Past,* vol. 1 p. 131.) **Astrologers.**—Heb. *ashshaphim,* a name derived from the whisperings or mutterings made by them while employed in their incantations. They are mentio...
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Jamieson-Fausset-Brown Bible Commentary

15. I swore against them (Psa 95:11; 106:26) that I would not permit the generation that came out of Egypt to enter Canaan.

And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.

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KJV Study Commentary

The king's statement 'I have dreamed a dream, and my spirit was troubled to know the dream' reveals deep existential anxiety. The Hebrew ruach (spirit/wind) was troubled (pa'am, agitated), showing inner turmoil that wouldn't let him rest. He intuitively recognizes this dream carries profound significance beyond ordinary nighttime visions. God uses this anxiety to create openness to His revelation....
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Ellicott’s Commentary for English Readers

(3) **I have dreamed.—**It has been questioned whether the king had really forgotten his dream, or whether he only pretended to have done so in order that he might prove the skill of his wise men. The conduct of the Chaldæans (Daniel 2:10) makes the latter hypothesis possible. However, it is more in accordance with what is stated about the anxious condition of the king’s mind to assume that he rem...
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Jamieson-Fausset-Brown Bible Commentary

16. The special reason is stated by Moses (Nu 13:32, 33; 14:4) to be that they, through fear arising from the false report of the spies, wished to return to Egypt; the general reasons are stated here which lay at the root of their rejection of God's grace; namely, contempt of God and His laws, and love of idols. **their heart--**The fault lay in it (Psa 78:37).

Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.

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KJV Study Commentary

The Chaldeans' response in 'Syriack' (Aramaic) marks a literary shift—Daniel 2:4b-7:28 is written in Aramaic rather than Hebrew. This language change signals focus on Gentile kingdoms and God's sovereignty over world empires. The formal address 'O king, live forever' was standard court protocol (cf. 1 Kings 1:31; Nehemiah 2:3). 'Tell thy servants the dream' assumes normal procedure: the king recou...
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Ellicott’s Commentary for English Readers

(4) **In Syriack.—**Probably a fresh title, indicating to the copyist that the Chaldee portion of the book begins here. It has been conjectured that this portion of the book (Daniel 2:4-7) is a Chaldee translation of an original Hebrew work, but there is no authority for the conjecture. God is about to reveal facts connected with the Gentile world, and therefore a Gentile language is used as the v...
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Jamieson-Fausset-Brown Bible Commentary

**17. Nevertheless--**How marvellous that God should spare such sinners! His everlasting covenant explains it, His long-suffering standing out in striking contrast to their rebellions (Psa 78:38; Jr 30:11).

The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. cut: Cald. made pieces

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KJV Study Commentary

The shocking demand 'The thing is gone from me' (possibly 'the decree has gone forth from me') reverses normal procedure. The king demands they reveal both dream and interpretation, threatening execution and property destruction if they fail, promising wealth if they succeed. This impossible standard exposes the hollowness of pagan wisdom—if they truly access divine knowledge, they should know the...
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Ellicott’s Commentary for English Readers

(5) **Is gone from me.—**This difficult word, the etymology of which is very uncertain, appears only here and Daniel 2:8. It seems to mean, “The order has been published by me (comp. Esther 7:7; Isaiah 45:23), and therefore cannot be recalled.” **Cut in pieces.**—This was by no means an uncommon form of punishment: (See Smith’s *Assurbanipal*, pp. 137, 245.)

Jamieson-Fausset-Brown Bible Commentary

**18. I said unto their children--**being unwilling to speak any more to the fathers as being incorrigible. **Walk ye not in ... statutes of ... fathers--**The traditions of the fathers are to be carefully weighed, not indiscriminately followed. He forbids the imitation of not only their gross sins, but even their plausible statutes [Calvin].

But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. rewards: or, fee

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KJV Study Commentary

King Nebuchadnezzar's offer—"gifts and rewards and great honour"—contrasts sharply with his threat of destruction (verse 5). This carrot-and-stick approach reveals how earthly powers manipulate: terror for disobedience, lavish rewards for compliance. The Hebrew <em>mattanan</em> (מַתְּנָן, "gifts") suggests ongoing benefits, <em>nebizebah</em> (נְבִזְבָּה, "rewards") implies financial compensation...
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Ellicott’s Commentary for English Readers

(6) **Rewards.**—A word of uncertain meaning. It occurs again Daniel 5:17, and probably is correctly rendered.

Jamieson-Fausset-Brown Bible Commentary

19. It is an indirect denial of God, and a robbing Him of His due, to add man's inventions to His precepts.

They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it.

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KJV Study Commentary

The Chaldeans' response—"There is not a man upon the earth that can shew the king's matter"—admits absolute human inability. Despite their claims to supernatural knowledge through divination, astrology, and magic, they confess helplessness when truly tested. The phrase "not a man" (Aramaic: <em>kol-enahsh</em>, כָּל־אֱנָשׁ) emphasizes universal human limitation. No technique, learning, or secret k...
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Ellicott’s Commentary for English Readers

(7) **Let the king tell.—**The request was reasonable enough, according to the principles of Babylonian sorcery. Nebuchadnezzar’s doubts, however, were awakened, and he was not sure of the veracity of his magicians. He speaks with great common sense (Daniel 2:9), “If you can tell me the dream, I shall be sure that your interpretation is correct.”

Jamieson-Fausset-Brown Bible Commentary

20. (Jr 17:22).

The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. gain: Cald. buy

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KJV Study Commentary

Nebuchadnezzar's response—"I know of certainty that ye would gain the time, because ye see the thing is gone from me"—reveals his suspicion of the Chaldeans' motives. The phrase "gain the time" means delay, stall, buy time. The king discerns their stalling tactics, recognizing they hope he'll forget the dream or relent in his demand. His phrase "the thing is gone from me" has been debated—does it ...
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Ellicott’s Commentary for English Readers

(8) **Gain time.—**They hoped that by continual postponement they would induce the king to let the matter pass over; or, if not, that they might be able to wheedle the dream out of him,

Jamieson-Fausset-Brown Bible Commentary

21. Though warned by the judgment on their fathers, the next generation also rebelled against God. The "kindness of Israel's youth and love of her espousals in the wilderness" (Jr 2:2, 3) were only comparative (the corruption in later times being more general), and confined to the minority; as a whole, Israel at no time fully served God. The "children" it was that fell into the fearful apostasy on...
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But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.

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KJV Study Commentary

The king continues: "But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed." Nebuchadnezzar accuses them of conspiring to deceive—"prepared lying and corrupt words" means rehearsed deception, coordinated fraud. He recognizes that given time, they'll fabricate plausible-sounding int...
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Ellicott’s Commentary for English Readers

(9) **There is but one decree.—**He refers to the decree mentioned Daniel 2:5, that both the dream and the interpretation must be told. These two things must go together, for they form the subject of one decree. **Ye have prepared . . . be changed**—*i.e.,* “you have made au agreement among yourselves to postpone the matter till a more lucky time for explaining the dream shall come.” On Eastern no...
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The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king's matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.

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KJV Study Commentary

The Chaldeans answer desperately: "There is not a man upon the earth that can shew the king's matter: therefore there is no king, lord, nor ruler, that asked such things at any wise man, or astrologer, or Chaldean." Their response reveals two truths: first, absolute human inability to know hidden things apart from divine revelation; second, the unprecedented nature of Nebuchadnezzar's demand. By c...
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Ellicott’s Commentary for English Readers

(10) **No king.**—A further argument of the wise men, offering a delicate flattery to the king, and, at the same time, assuming as a proof of their wisdom, that *all* possibilities had been already submitted to them. “Because no king,” they say, “has left any precedent for such a request, therefore the thing is impossible.”

Jamieson-Fausset-Brown Bible Commentary

23. It was to that generation the threat of dispersion was proclaimed (De 28:64; compare Eze 29:4).

And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.

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KJV Study Commentary

The Chaldeans conclude: "And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh." The word "rare" (Aramaic: <em>yaqqira</em>, יַקִּירָא) means difficult, precious, exceptional—acknowledging the request's extraordinary nature. Their theology correctly recognizes that only divine beings possess such ...
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Ellicott’s Commentary for English Readers

(11) A **rare thing**—*i.e.,* a difficult matter. The difficulty is so great, that the gods whose dwelling is not with flesh are alone able to solve it. Here the reference is to a doctrine of Babylonian theology, according to which every man from his birth onward had a special deity attached to him as his protector. It lived in him, or “dwelt with flesh,” as the wise men here remark. The deity, be...
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For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon.

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KJV Study Commentary

Nebuchadnezzar's response demonstrates the arbitrary cruelty of absolute power: "For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon." His rage leads to genocidal decree—all wise men must die because some cannot perform the impossible. The Hebrew phrase <em>baal chitna</em> (בַּעַל חִצְנָא, "very furious") suggests violent, uncontrollable anger....
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Ellicott’s Commentary for English Readers

(12) This order to massacre the wise men extended apparently only to those who were resident in the city of Babylon, where they had a fixed habitation. Though Daniel had been already trained in their schools, he had not as yet been appointed “a wise man.” However, being a student, his death was implied in the general order, which, as appears from Daniel 2:13, had already begun to be executed.

Jamieson-Fausset-Brown Bible Commentary

**25. I gave them ... statutes ... not good--**Since they would not follow My statutes that were good, "I gave them" their own (Eze 20:18) and their fathers' "which were not good"; statutes spiritually corrupting, and, finally, as the consequence, destroying them. Righteous retribution (Psa 81:12; Ho 8:11; Ro 1:24; 2Th 2:11). Eze 20:39 proves this view to be correct (compare Is 63:17). Thus on the...
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And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.

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KJV Study Commentary

The execution order extends to Daniel: "And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain." Despite Daniel's faithful service and previous excellence (chapter 1), he faces death alongside pagan diviners. This illustrates how God's people often suffer consequences of others' failures—righteous Daniel endangered by Chaldeans' inability. Y...
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Jamieson-Fausset-Brown Bible Commentary

**26. I polluted them--**not directly; "but I judicially gave them up to pollute themselves." A just retribution for their "polluting My sabbaths" (Eze 20:24). This Eze 20:26 is explanatory of Eze 20:25. Their own sin I made their punishment. **caused to pass through the fire--**Fairbairn translates, "In their presenting (literally, 'the causing to pass over') all their first-born," namely, to t...
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Then Daniel answered with counsel and wisdom to Arioch the captain of the king's guard, which was gone forth to slay the wise men of Babylon: answered: Cald. returned captain: or, chief marshal: Cald. chief of the executioners, or, slaughtermen

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KJV Study Commentary

Daniel's response to the execution decree demonstrates wisdom and grace: "Then Daniel answered with counsel and wisdom to Arioch the captain of the king's guard, which was gone forth to slay the wise men of Babylon." The phrase "counsel and wisdom" (Aramaic: <em>eta vetehum</em>, עֵטָא וּטְעֵם) means prudent discretion and sound judgment. Facing death, Daniel doesn't panic, rage, or despair but re...
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Ellicott’s Commentary for English Readers

(14) **Arioch.—**See Note on Genesis 14:1.

Jamieson-Fausset-Brown Bible Commentary

27-29. The next period, namely, that which followed the settlement in Canaan: the fathers of the generation existing in Ezekiel's time walked in the same steps of apostasy as the generation in the wilderness. **Yet in this--**Not content with past rebellions, and not moved with gratitude for God's goodness, "yet in this," still further they rebelled. **blasphemed--**"have insulted me" [Calvin]...
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He answered and said to Arioch the king's captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel.

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KJV Study Commentary

Daniel inquires about the execution: "He answered and said to Arioch the king's captain, Why is the decree so hasty from the king?" This question seeks information and wisdom. "Hasty" (Aramaic: <em>machtsephah</em>, מַחְצְפָה) means urgent or harsh—Daniel asks why such severe decree issued so suddenly. His question demonstrates that proper response to authority includes seeking to understand reaso...
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Ellicott’s Commentary for English Readers

(15) **So hasty.**—Literally, *why is this severe decree of the king?* By this question Daniel wished Arioch to understand that after all the matter was not impossible, as the wise men had stated it to be.

Jamieson-Fausset-Brown Bible Commentary

27-29. The next period, namely, that which followed the settlement in Canaan: the fathers of the generation existing in Ezekiel's time walked in the same steps of apostasy as the generation in the wilderness. **Yet in this--**Not content with past rebellions, and not moved with gratitude for God's goodness, "yet in this," still further they rebelled. **blasphemed--**"have insulted me" [Calvin]...
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Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation.

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KJV Study Commentary

Daniel takes bold action: "Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation." His request for "time" seems ironic—the Chaldeans were accused of stalling (verse 8), yet Daniel requests delay. The difference: Daniel promises definite delivery ("that he would shew"), whereas Chaldeans offered excuses. Daniel's confidence stem...
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Ellicott’s Commentary for English Readers

(16) **Daniel went in.—**Two characteristics of the prophet strike us, which distinguish the one who trusts in God’s help from those who relied entirely upon their secular wisdom. (1) The courage of Daniel, which led him to venture into the king’s presence upon a humane errand. (2) His humility, in asking the king to give him time. The wise men regarded the whole matter as an impossibility, and tr...
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Jamieson-Fausset-Brown Bible Commentary

27-29. The next period, namely, that which followed the settlement in Canaan: the fathers of the generation existing in Ezekiel's time walked in the same steps of apostasy as the generation in the wilderness. **Yet in this--**Not content with past rebellions, and not moved with gratitude for God's goodness, "yet in this," still further they rebelled. **blasphemed--**"have insulted me" [Calvin]...
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Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions:

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KJV Study Commentary

Daniel immediately involves his community: "Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions." Rather than attempting solo spirituality, Daniel engages his faithful friends. The phrase "made the thing known" shows transparency—he shares both crisis and opportunity. This models Christian community—believers facing trials should involve fellow...
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Jamieson-Fausset-Brown Bible Commentary

30. The interrogation implies a strong affirmation, as in Eze 20:4, "Are ye not polluted ... ? Do ye not commit?" &amp;c. Or, connecting this verse with Eze 20:31, "Are ye thus polluted ... and yet (do ye expect that) I shall be inquired of by you?"

That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. of the God: Cald. from before God that Daniel: or, that they should not destroy Daniel, etc

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KJV Study Commentary

This verse reveals Daniel's response to King Nebuchadnezzar's impossible demand—interpret a dream without being told its content. The Aramaic <em>rachamim</em> (רַחֲמִין, "mercies") appears in plural form, emphasizing abundant compassion and tender mercy from "the God of heaven" (<em>Elah shemaya</em>), a title emphasizing God's sovereignty over earthly kingdoms.<br><br>"Desire mercies" translates...
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Ellicott’s Commentary for English Readers

(18) **The God of heaven.—**We meet with this title of Almighty God for the first time in Genesis 24:7. After the Captivity, it frequently designates the true God as contrasted with the heathen gods. (See Ezra 1:2, Nehemiah 1:5, Psalm 136:26.) It is used by Daniel in this sense in this verse.

Jamieson-Fausset-Brown Bible Commentary

**31. through the fire--**As "the fire" is omitted in Eze 20:26, Fairbairn represents the generation here referred to (namely, that of Ezekiel's day) as attaining the climax of guilt (see on Eze 20:26), in making their children pass through the fire, which that former generation did not. The reason, however, for the omission of "the fire" in Eze 20:26 is, perhaps, that there it is implied the chil...
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Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven.

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KJV Study Commentary

God reveals the mystery to Daniel 'in a night vision' after the prayer meeting with his companions (2:17-18). The Hebrew term chezev (vision) indicates direct divine disclosure, contrasting with the Chaldeans' interpretive methods. God answers prayer precisely at the point of need, demonstrating sovereignty and faithfulness. Daniel's immediate response is worship (2:20-23), modeling proper recepti...
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Ellicott’s Commentary for English Readers

(19) **Night vision.—**Not in a dream, but literally in a vision; but that Daniel saw a repetition of the king’s dream cannot be inferred from the words. We know from Numbers 12:6 that God was pleased to reveal the truth both by dreams and by visions.

Jamieson-Fausset-Brown Bible Commentary

**32. We will be as the heathen--**and so escape the odium to which we are exposed, of having a peculiar God and law of our own. "We shall live on better terms with them by having a similar worship. Besides, we get from God nothing but threats and calamities, whereas the heathen, Chaldeans, &amp;c., get riches and power from their idols." How literally God's words here ("that ... shall not be at a...
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Daniel answered and said, Blessed be the name of God for ever and ever : for wisdom and might are his:

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KJV Study Commentary

Daniel's doxology 'Blessed be the name of God for ever and ever' begins his worship response to answered prayer. The phrase 'for ever and ever' (Hebrew: min olam v'ad olam, from eternity to eternity) proclaims God's eternal nature. Attributing 'wisdom and might' to God emphasizes His comprehensive sovereignty—He knows all things (wisdom) and controls all things (might). This combination means God ...
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Ellicott’s Commentary for English Readers

(20) **Blessed be the name.—**Daniel’s prayer is for the most part framed upon the model of scriptural language, while on the other hand it appears to have been adapted to their own special needs by later pious servants of God. The Doxology, with which it commences, is founded upon the liturgical formula concluding Psalms 41, the substance of it being repeated by Nehemiah (Nehemiah 9:5).

Jamieson-Fausset-Brown Bible Commentary

33. Here begins the second division of the prophecy. Lest the covenant people should abandon their distinctive hopes and amalgamate with the surrounding heathen, He tells them that, as the wilderness journey from Egypt was made subservient to discipline and also to the taking from among them the rebellious, so a severe discipline (such as the Jews are now for long actually undergoing) should be ad...
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And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding:

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KJV Study Commentary

God 'changeth the times and the seasons' demonstrates sovereignty over history. Hebrew 'iddan (times) and zeman (seasons) together encompass chronological progression and appointed moments. God isn't merely eternal but actively governs temporal affairs. 'He removeth kings, and setteth up kings' directly addresses Daniel's situation under Nebuchadnezzar—even this pagan emperor rules only by divine ...
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Ellicott’s Commentary for English Readers

(21) **Changeth times—***i.e.,* He orders the events which occur at different times and seasons. Daniel refers to the dream which had been recently revealed to him, in which the changes of future times and seasons were depicted in so marvellous a way. “Times” are opposed to “seasons,” as circumstances of time may be contrasted with epochs of time. (Comp. Daniel 7:12.) **He removeth.—**Comp. 1Samue...
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Jamieson-Fausset-Brown Bible Commentary

34. The Jews in exile might think themselves set free from the "rule" of God (Eze 20:33); therefore, He intimates, He will reassert His right over them by chastening judgments, and these, with an ultimate view, not to destroy, but to restore them. **people--**rather, "peoples."

He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.

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KJV Study Commentary

God 'revealeth the deep and secret things' directly addresses the present crisis—Nebuchadnezzar's dream. The Hebrew 'amiqata (deep things) refers to mysteries hidden from human discovery. 'He knoweth what is in the darkness' means nothing is concealed from Him; divine omniscience penetrates all hiddenness. 'Light dwelleth with him' uses metaphor: as light reveals what darkness hides, God's knowled...
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Ellicott’s Commentary for English Readers

(22) **He revealeth.—**Comp. Job 12:22. **He knoweth.**—Comp. Psalm 139:12. **The light dwelleth.—**Perhaps “illumination” rather than “light” expresses the actual meaning. Man himself requires illumination from an external source. This source is God, the “sun of man’s soul,” in Whom light dwells as if He were a palace, and in “His light do we see light” (Psalm 36:9).

Jamieson-Fausset-Brown Bible Commentary

**35. wilderness of the people--**rather, "peoples," the various peoples among whom they were to be scattered, and about whom God saith (Eze 20:34), "I will bring you out." In contrast to the literal "wilderness of Egypt" (Eze 20:36), "the wilderness of the peoples" is their spiritual wilderness period of trial, discipline, and purification while exiled among the nations. As the state when they ar...
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I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king's matter.

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KJV Study Commentary

Daniel's prayer of thanksgiving reveals the dream's content: "I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king's matter." The phrase "God of my fathers" emphasizes covenant continuity—the same God who revealed Himself to Abraham, Isaac, and Jacob now re...
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Ellicott’s Commentary for English Readers

(23) **Who hast given me.—**The Hebrew perfect represents what has already occurred and still continues. (See Jeremiah 2:2.) The wisdom spoken of here does not refer to the dream, but to the same subjects as in Daniel 1:7. **God of my fathers.—**Comp. 1Kings 18:36, Psalms 105 God dealt gloriously with Israel of old. He continues to be faithful to His promises to Israel by blessing Daniel’s educati...
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Jamieson-Fausset-Brown Bible Commentary

36. (Nu 14:21-29). Though God saved them out of Egypt, He afterwards destroyed in the wilderness them that believed not (Jude 5); so, though He brought the exiles out of Babylon, yet their wilderness state of chastening discipline continued even after they were again in Canaan.

Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation.

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KJV Study Commentary

Daniel's concern extends beyond personal deliverance: "Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation." His plea "Destroy not" demonstrates compassion for pagan colleagues who couldn't help themselve...
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Ellicott’s Commentary for English Readers

(24) **Therefore**—*i.e.,* now that he knows the dream and the interpretation. Daniel approached the king through Arioch, for it is probable that the Babylonian custom, like the Persian (Esther 5:1) or Median (Herod. i. 99), did not permit any persons except the principal officers of state to have direct access to the royal presence. We must suppose that in Daniel 2:16 (where see Note) Daniel appr...
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Jamieson-Fausset-Brown Bible Commentary

**37. pass under the rod--**metaphor from a shepherd who makes his sheep pass under his rod in counting them (Le 27:32; Jr 33:13). Whether you will or not, ye shall be counted as Mine, and so shall be subjected to My chastening discipline (Mi 7:14), with a view to My ultimate saving of the chosen remnant (compare Joh 10:27-29). **bond of ... covenant--**I will constrain you by sore chastisements...
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Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. I have: Cald. That I have found captives: Cald. children of the captivity of Judah

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KJV Study Commentary

Arioch's response reveals political opportunism: "Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation." The phrase "in haste" suggests urgency and possibly self-interest—Arioch sees opportunity for advancement. His claim "I have found" takes credit for discovering Daniel, ...
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Ellicott’s Commentary for English Readers

(25) **I have found.—**It is not strictly true that Arioch had diligently searched for any interpreters of the king’s dream. However, the circumstances mentioned in Daniel 2:16; Daniel 2:24, warrant the language which he uses.

Jamieson-Fausset-Brown Bible Commentary

38. (Zec 13:9; 14:2). **purge out--**or, "separate." Hebrew, barothi, forming a designed alliteration with "berith," the covenant; not a promise of grace, but a threat against those Jews who thought they could in exile escape the observation and "rule" of God. **land of Israel--**Though brought out of the country of their sojourn or exile (Babylon formerly, and the various lands of their exile...
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The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?

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KJV Study Commentary

Nebuchadnezzar's question tests Daniel's ability: "The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?" Calling him "Belteshazzar" (his Babylonian name honoring Bel/Marduk) emphasizes the king's perspective—Daniel remains a subject named for Babylon's god. Yet Daniel will prove that Yahw...
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Ellicott’s Commentary for English Readers

(26) **Whose name was Belteshazzar.—**A parenthetic clause, introduced to remind the reader that by this name only Daniel was known to the king. (Comp. Daniel 4:8.) **Art thou able.—**The king does not pretend to be ignorant of the person of Daniel. He had, in fact, only recently (Daniel 1:19-20) examined him in “matters of wisdom and understanding.” What surprises him is, that after the wise and ...
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Jamieson-Fausset-Brown Bible Commentary

39. Equivalent to, "I would rather have you open idolaters than hypocrites, fancying you can worship Me and yet at the same time serve idols" (Am 5:21, 22, 25, 26; compare 1Ki 18:21; 2Ki 17:41; Mt 6:24; Re 3:15, 16). **Go ye, serve--**This is not a command to serve idols, but a judicial declaration of God's giving up of the half-idol, half-Jehovah worshippers to utter idolatry, if they will not ...
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Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king;

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KJV Study Commentary

Daniel's response exemplifies humble boldness: "Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king." He begins by affirming what everyone knows—human wisdom fails. The comprehensive list (wise men, astrologers, magicians, soothsayers) emphasizes that all categories o...
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Ellicott’s Commentary for English Readers

(27) **The secret** . . .—In this and the next verse Daniel justifies the astonishment of the king, and explains to him that what the wise men had stated was perfectly true. The “gods whose dwelling was with flesh” (see Note on Daniel 2:11) could not reveal the secret, but there was a God in heaven who had made it known. Daniel here teaches us what Scripture lays down elsewhere (Genesis 20:3; Gene...
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Jamieson-Fausset-Brown Bible Commentary

**40. For--**Though ye, the rebellious portion, withdraw from My worship, others, even the believing remnant, will succeed after you perish, and will serve Me purely. **in mine holy mountain--**(Is 2:2, 3). Zion, or Moriah, "the height of Israel" (pre-eminent above all mountains because of the manifested presence of God there with Israel), as opposed to their "high places," the worship on which ...
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But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these; maketh: Cald. hath made known

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KJV Study Commentary

The phrase "there is a God in heaven that revealeth secrets" establishes a stark contrast between Babylon's impotent wise men and the living God. The Aramaic <em>Elah bishemaya</em> (אֱלָהּ בִּשְׁמַיָּא, "God in heaven") emphasizes divine transcendence—He dwells above earthly powers yet sovereignly reveals mysteries to whomever He chooses. The verb <em>galeh</em> (גָּלֵה, "reveals") means "to unco...
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Ellicott’s Commentary for English Readers

(28) **Visions of thy head.—**Called “thoughts,” Daniel 2:29, which were the natural means through which the supernatural revelation was communicated. These “came” into his mind without his forcing them upon himself. He was thinking of other things, further conquests, perhaps, and the like, but these thoughts came from a higher source.

Jamieson-Fausset-Brown Bible Commentary

**41. with--**that is, in respect to your sweet savor (literally, "savor of rest," see on Eze 16:19). Or, I will accept you (your worship) "as a sweet savor" [Maurer], (Ep 5:2; Php 4:18). God first accepts the person in Messiah, then the offering (Eze 20:40; Ge 4:4). **bring ... out from ... people, &amp;c.--**the same words as in Eze 20:34; but there applied to the bringing forth of the hypocri...
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As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter : and he that revealeth secrets maketh known to thee what shall come to pass. came: Cald. came up

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KJV Study Commentary

<strong>As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter</strong> (אַנְתָּה מַלְכָּא רַעְיוֹנָךְ עַל־מִשְׁכְּבָךְ סְלִקוּ)—The Aramaic <em>ra'yonak</em> (רַעְיוֹנָךְ, "your thoughts") describes Nebuchadnezzar's anxious pondering about the future. Kings naturally worry about succession, stability, and the fate of their empires. The phrase <em>mah...
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Ellicott’s Commentary for English Readers

(29) **Hereafter**—*i.e.,* in the course of history, not only in the Messianic days.

But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. but for: or, but for the intent that the interpretation may be made known to the king

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KJV Study Commentary

Daniel deflects personal glory: "But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart." The phrase "not...for any wisdom that I have" explicitly denies superior personal ability. Daniel insists he doesn't possess greater intell...
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Ellicott’s Commentary for English Readers

(30) **For any wisdom**—*i.e.,* by reason of any wisdom of his own, but “for the sake of the king.”

Jamieson-Fausset-Brown Bible Commentary

**43. there--**not merely in exile when suffering punishment which makes even reprobates sorry for sin, but when received into favor in your own land. **remember--**(Eze 16:61, 63). The humiliation of Judah (Ne 9:1-38) is a type of the future penitence of the whole nation (Ho 5:15; 6:1; Zec 12:10-14). God's goodness realized by the sinner is the only thing that leads to true repentance (Ho 3:5; ...
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Thou, O king, sawest , and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. sawest: Cald. wast seeing

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KJV Study Commentary

Daniel's description of the statue begins: 'Thou, O king, sawest, and behold a great image.' The Aramaic tselem (image/statue) suggests an idol, ironically appropriate for representing earthly kingdoms in their pride. The image's 'brightness was excellent' and 'form thereof was terrible' combines awesome splendor with frightening power—human kingdoms appear glorious yet threaten destruction. The s...
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Ellicott’s Commentary for English Readers

(31) **A great image.**—Properly, *one great image.* This is one important feature in the vision. The image, though representing many things, was itself only “one.” (See Note on Daniel 2:1.) That the image was of human form is evident from the further descriptions of the various parts of the body given in Daniel 2:32-33; Daniel 2:42. The “greatness” of the image implies the magnificence and size o...
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Jamieson-Fausset-Brown Bible Commentary

44. The English Version chapter ought to have ended here, and the twenty-first chapter begun with "Moreover," &amp;c., as in the Hebrew Bible. **for my name's sake--**(Eze 36:22). Gratuitously; according to My compassion, not your merits. After having commented on this verse, Calvin was laid on his death bed, and his commentary ended.

This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, thighs: or, sides

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KJV Study Commentary

Daniel reveals the statue's composition: "This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass." The descending materials—gold, silver, brass (bronze)—represent declining value and increasing hardness/durability. This paradox teaches important truth: later kingdoms possess greater extent and military strength (harder metals, larger territories) b...
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Ellicott’s Commentary for English Readers

(32) **Breast** . . .—It should be remarked that though many different parts of the body of the image are mentioned, Daniel regards the whole thing as made up of only four parts, each corresponding to one of the four metals. Similarly he shows the history of the world in its relation to God’s people, complicated though it may be and varied in its aspect, consists of no more than four principal par...
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Jamieson-Fausset-Brown Bible Commentary

45-49. An introductory brief description in enigma of the destruction by fire and sword, detailed more explicitly in Eze 21:1-32.

His legs of iron, his feet part of iron and part of clay.

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KJV Study Commentary

The description continues: "His legs of iron, his feet part of iron and part of clay." Iron represents the Roman Empire—its military might, legal system, and administrative structure. Iron's strength and hardness perfectly describe Rome's military invincibility and systematic organization that conquered and governed the ancient world. The two legs may represent the empire's eventual division into ...
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Jamieson-Fausset-Brown Bible Commentary

45-49. An introductory brief description in enigma of the destruction by fire and sword, detailed more explicitly in Eze 21:1-32.

Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. without: or, which was not in hands

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KJV Study Commentary

The "stone cut out without hands" represents divine intervention in human history. The phrase "without hands" (<em>di la bidayin</em>, דִּי לָא בִידַיִן) emphasizes supernatural origin—no human agency produced this stone. This contrasts sharply with the statue's materials, all products of human achievement: gold, silver, bronze, iron, and clay representing successive empires built through conquest...
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Ellicott’s Commentary for English Readers

(34) **Thou sawest.—**Literally, the king *kept on gazing* in wonder at the image.

Jamieson-Fausset-Brown Bible Commentary

45-49. An introductory brief description in enigma of the destruction by fire and sword, detailed more explicitly in Eze 21:1-32.

Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.

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KJV Study Commentary

The stone 'smote the image upon his feet' and caused total disintegration—'became like the chaff of the summer threshingfloors.' The Aramaic detail that 'the wind carried them away, that no place was found for them' emphasizes complete obliteration. Human kingdoms don't merely fall; they vanish without trace, leaving no lasting legacy. In contrast, 'the stone that smote the image became a great mo...
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Ellicott’s Commentary for English Readers

(35) **Like the chaff.—**This language recalls Psalm 1:4; Psalm 2:9. It is emblematic of Divine judgments, as Isaiah 41:15-16; Jeremiah 51:33, &c. Comp. with this the description of the Judgment, Daniel 7:9-14. Observe, however, that the stone did not crush the head, breast, or loins of the body. These became fragments by falling when the feet were broken. (Comp. Daniel 7:12.)

Jamieson-Fausset-Brown Bible Commentary

45-49. An introductory brief description in enigma of the destruction by fire and sword, detailed more explicitly in Eze 21:1-32.

This is the dream; and we will tell the interpretation thereof before the king.

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KJV Study Commentary

Daniel's declaration 'This is the dream; and we will tell the interpretation thereof before the king' demonstrates confidence rooted in divine revelation rather than human wisdom. The plural 'we' likely includes God as the revealer—Daniel never claims personal insight. His willingness to interpret demonstrates courage; if wrong, he faces execution. Yet confidence in God's revelation eliminates fea...
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Ellicott’s Commentary for English Readers

(36) **We**—*i.e.*, Daniel and his three friends, for to their intercession (Daniel 2:17-18) the revelation was due.

Jamieson-Fausset-Brown Bible Commentary

45-49. An introductory brief description in enigma of the destruction by fire and sword, detailed more explicitly in Eze 21:1-32.

Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory.

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KJV Study Commentary

Daniel addresses Nebuchadnezzar as 'king of kings'—a title claiming supreme authority but ironically subordinate to the true King of kings (Revelation 19:16). Daniel immediately clarifies: 'the God of heaven hath given thee a kingdom, power, and strength, and glory.' The fourfold attribution (kingdom, power, strength, glory) emphasizes comprehensiveness while asserting divine origin. Nebuchadnezza...
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Ellicott’s Commentary for English Readers

(37, 38) Interpretation of the vision. Nebuchadnezzar is the head; or, in other words, he is the first of the four kingdoms which are denoted by the image. His kingdom was the largest that the world had till then known; in fact, a writer cited by Josephus (*Ap.* i. 20), compares him to Hercules. We find a similar allusion to the beasts of the field as Nebuchadnezzar’s servants Jeremiah 27:6; Jerem...
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And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold.

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KJV Study Commentary

This verse is part of Daniel's interpretation of Nebuchadnezzar's dream. The Aramaic <em>bar-anash</em> (בַּר־אֲנָשׁ, "children of men") emphasizes humanity's universality. God's sovereignty extends over all creation—humans, beasts, and birds—and He delegates authority to earthly rulers according to His purposes (Romans 13:1).<br><br>The phrase "given into thine hand" reflects the dominion mandate...
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And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth.

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KJV Study Commentary

Daniel begins interpretation: "And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth." This verse skips detailed description of silver and brass kingdoms (verses 32-33 already described them), focusing on their relationship to Babylon. "Inferior to thee" doesn't mean militarily weaker but spiritually/morally inferi...
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Ellicott’s Commentary for English Readers

(39) **Another kingdom.—**These words make it clear that by “the king” in the last verse “kingdom” was meant; or, in other words, Nebuchadnezzar was identified with his kingdom (comp. Daniel 7:5; Daniel 8:3; Daniel 8:20). The second kingdom is the Medo-Persian (as appears more fully below, *Exc.* E). The inferiority is to be found in the divided character of that empire, as compared with the massi...
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Jamieson-Fausset-Brown Bible Commentary

CHAPTER 21 Eze 21:1-32. Prophecy against Israel and Jerusalem, and against Ammon. **2. the holy places--**the three parts of the temple: the courts, the holy place, and the holiest. If "synagogues" existed before the Babylonian captivity, as Psa 74:8 seems to imply, they and the proseuchæ, or oratories, may be included in the "holy places" here.

And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise.

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KJV Study Commentary

The fourth kingdom's description: "And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise." The repeated emphasis on breaking and bruising characterizes Rome's military approach—overwhelming force, systematic conquest, brutal subjugation. Roman legions destroyed resistanc...
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Ellicott’s Commentary for English Readers

(40) **And the fourth.**—It should be observed that the description of this kingdom is much fuller than those of the preceding empires. The same fact will be remarked in the later visions (Daniel 7:7-8; Daniel 7:19-20). **Breaketh all things.—**Remembering that the comparison is between iron and the fourth empire, this portion of the vision implies that the Roman empire, which is here intended (se...
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Jamieson-Fausset-Brown Bible Commentary

**3. righteous ... wicked--**not contradictory of Eze 18:4, 9 and Ge 18:23. Ezekiel here views the mere outward aspect of the indiscriminate universality of the national calamity. But really the same captivity to the "righteous" would prove a blessing as a wholesome discipline, which to the "wicked" would be an unmitigated punishment. The godly were sealed with a mark (Eze 9:4), not for outward ex...
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And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.

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KJV Study Commentary

<strong>And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.</strong> This verse concludes Daniel's interpretation of Nebuchadnezzar's dream statue, focusing on the feet and toes—the final phase of Gentile world dominion. The mix...
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Ellicott’s Commentary for English Readers

(41) **Shall be divided.—**The meaning seems to be, “notwithstanding that there will be inward divisions in this last empire, as is signified by the divisions, first into two legs, then into two feet, and lastly into ten toes, yet the outward character of it will be the strength of iron.”

Jamieson-Fausset-Brown Bible Commentary

4. The "sword" did not, literally, slay all; but the judgments of God by the foe swept through the land "from the south to the north."

And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. broken: or, brittle

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KJV Study Commentary

<strong>And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken.</strong> This verse reinforces and elaborates the instability described in verse 41. The toes—ten in number, corresponding to the ten horns of Daniel 7's fourth beast—represent specific divisions or rulers within the final phase of Gentile dominion. The parallelism "pa...
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Ellicott’s Commentary for English Readers

(42) **So the kingdom.—**This strength, however, is only apparent. There are certain discordant elements in the fourth empire. These are here represented by the iron and clay, which cannot be made to cohere.

And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. one: Cald. this with this

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KJV Study Commentary

The mixed kingdom's weakness: "And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay." The phrase "mingle themselves with the seed of men" likely refers to political intermarriage—royal families uniting through marriage to create alliances. Rome practiced this extensively, ...
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Ellicott’s Commentary for English Readers

(43) **Seed of men.—**The great obscurity of this verse is partially cleared by a reference to Jeremiah 31:27. Daniel appears to be contrasting what man is endeavouring to accomplish by his own efforts with that which the God of heaven (Daniel 2:44) will carry out. Man will form his plans for uniting the discordant parts of this empire, by encouraging marriages between the royal families that rule...
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Jamieson-Fausset-Brown Bible Commentary

**6. with the breaking of thy loins--**as one afflicted with pleurisy; or as a woman, in labor-throes, clasps her loins in pain, and heaves and sighs till the girdle of the loins is broken by the violent action of the body (Jr 30:6).

And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. the days: Cald. their days the kingdom: Cald the kingdom thereof

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KJV Study Commentary

Continuing the description of Gods eternal kingdom (from verse 44): This stone kingdom cut without hands shall break in pieces and consume all previous kingdoms (Babylon, Persia, Greece, Rome) yet itself stand forever. The verb consume (Aramaic: <em>seyph</em>, סֵיף) means to bring to an end or finish completely. Gods kingdom doesnt merely succeed human kingdoms chronologically—it supersedes them ...
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Ellicott’s Commentary for English Readers

(44) **In the days of these kings**.—Yet no kings have been mentioned hitherto. They must therefore correspond to the toes of the image. (Comp. Daniel 7:24.) It appears therefore that while this fourth kingdom still contrives to exist in some modified form, while its component parts are in a state of war and turmoil, the kingdom of God shall come. (Comp. Daniel 7:25-27.) **God of heaven**.—(See Da...
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Jamieson-Fausset-Brown Bible Commentary

7. The abrupt sentences and mournful repetitions imply violent emotions.

Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter : and the dream is certain, and the interpretation thereof sure. without: or, which was not in hands hereafter: Cald. after this

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KJV Study Commentary

Daniel concludes: Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. The phrase cut out...without hands emphasizes supernatural origin—Gods kin...
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Ellicott’s Commentary for English Readers

(45) **The** **stone cut out of the mountain.**—The mountain was not mentioned in Daniel 2:34. In the language of prophecy, it must mean Mount Zion, which appears in other passages to be closely connected with the Messiah and His Kingdom, *e.g.,* Isaiah 2:2; Psalm 1:2. The stone is set free from this mountain, and as it rolls on in its destructive course, overthrows all the kingdoms of the world, ...
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Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him.

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KJV Study Commentary

<strong>Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him.</strong> This verse presents a striking—and troubling—response to God's revelation. Nebuchadnezzar's prostration and worship represent a misplaced reaction: awed by the message, he inappropriately directs worship toward the messenger rather tha...
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Ellicott’s Commentary for English Readers

(46) **Worshipped.—**This act is of an entirely different nature from such as are mentioned Genesis 33:7; 1Kings 1:16. The Hebrew word employed here is always used (*e.g.,* Isaiah 46:6) of paying adoration to an idol. Probably the king imagined that the gods were dwelling in Daniel in a higher sense from that in which they dwelt with his other wise men, and worshipped them on account of the marvel...
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Jamieson-Fausset-Brown Bible Commentary

**9. sword--**namely, of God (De 32:41). The Chaldeans are His instrument.

The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret.

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KJV Study Commentary

Nebuchadnezzar's declaration "Of a truth it is, that your God is a God of gods" represents significant theological progress for a pagan polytheist, though it falls short of full monotheistic conversion. The Aramaic <em>Elah elahin</em> (אֱלָהּ אֱלָהִין, "God of gods") and <em>Mare malkin</em> (מָרֵא מַלְכִין, "Lord of kings") acknowledge Yahweh's supremacy within Nebuchadnezzar's polytheistic fram...
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Ellicott’s Commentary for English Readers

(47) **God of gods.**—He does not acknowledge Jehovah as the true God, but deems Him worthy of a place in the Babylonian Pantheon.

Jamieson-Fausset-Brown Bible Commentary

**10. to make a sore slaughter--**literally, "that killing it may kill." **glitter--**literally, "glitter as the lightning flash": flashing terror into the foe. **should we ... make mirth--**It is no time for levity when such a calamity is impending (Is 22:12, 13). **it contemneth the rod of my son, &amp;c.--**The sword has no more respect to the trivial "rod" or scepter of Judah (Ge 49:10) ...
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Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon.

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KJV Study Commentary

Nebuchadnezzar's response demonstrates the interpretation's impact: he 'made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon.' The threefold 'great' emphasizes extraordinary elevation. Making Daniel 'chief of the governors over all the wise men of Babylon' places a Hebrew exile over the empire's intellectual elite—a stunning reversal. This f...
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Ellicott’s Commentary for English Readers

(48) **The Province.—**According to Daniel 3:2, the Babylonian empire consisted of several provinces, each of which had its own ruler or *Shilton.* Daniel became ruler of this one province of Babylon. What the other office was to which he was advanced may possibly be explained when further discoveries have been made. Hitherto it has been inexplicable.

Jamieson-Fausset-Brown Bible Commentary

**11. the slayer--**the Babylonian king in this case; in general, all the instruments of God's wrath (Re 19:15).

Then Daniel requested of the king, and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon: but Daniel sat in the gate of the king.

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KJV Study Commentary

Daniel's request for his companions shows covenant loyalty—he doesn't grasp power selfishly but ensures his friends benefit. 'Daniel sat in the gate of the king' indicates maintaining position in the royal court while his companions managed provincial affairs. This distribution of responsibility allowed faithful Jews to influence multiple spheres of Babylonian society. The verse demonstrates both ...
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Ellicott’s Commentary for English Readers

(49) **Over the affairs**.—Compare Nehemiah 2:16; Esther 3:9. These holy children, it appears from this verse, were satraps, under Daniel’s supervision. **Gate of the king**.—Compare Esther 3:2, &c. Daniel was of higher rank than his three friends, and was therefore admitted into the inner part of the palace. Ellicott's Commentary for English Readers Text Courtesy of BibleSupport.com. Used by Per...
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Jamieson-Fausset-Brown Bible Commentary

**12. terrors by reason of the sword, &amp;c.--**rather, "they (the princes of Israel) are delivered up to the sword together with My people" [Glassius]. **smite ... upon ... thigh--**a mark of grief (Jr 31:19).

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