The King’s Dream

      31“You, O king, were looking and behold, there was a single great statue; that statue, which was large and of extraordinary splendor, was standing in front of you, and its appearance was awesome. 32“The head of that statue was made of fine gold, its breast and its arms of silver, its belly and its thighs of bronze, 33its legs of iron, its feet partly of iron and partly of clay. 34“You continued looking until a stone was cut out without hands, and it struck the statue on its feet of iron and clay and crushed them. 35“Then the iron, the clay, the bronze, the silver and the gold were crushed all at the same time and became like chaff from the summer threshing floors; and the wind carried them away so that not a trace of them was found. But the stone that struck the statue became a great mountain and filled the whole earth.

The Interpretation—Babylon the First Kingdom

      36“This was the dream; now we will tell its interpretation before the king. 37“You, O king, are the king of kings, to whom the God of heaven has given the kingdom, the power, the strength and the glory; 38and wherever the sons of men dwell, or the beasts of the field, or the birds of the sky, He has given them into your hand and has caused you to rule over them all. You are the head of gold.

Medo-Persia and Greece

      39“After you there will arise another kingdom inferior to you, then another third kingdom of bronze, which will rule over all the earth.

Rome

      40“Then there will be a fourth kingdom as strong as iron; inasmuch as iron crushes and shatters all things, so, like iron that breaks in pieces, it will crush and break all these in pieces. 41“In that you saw the feet and toes, partly of potter’s clay and partly of iron, it will be a divided kingdom; but it will have in it the toughness of iron, inasmuch as you saw the iron mixed with common clay. 42“As the toes of the feet were partly of iron and partly of pottery, so some of the kingdom will be strong and part of it will be brittle. 43“And in that you saw the iron mixed with common clay, they will combine with one another in the seed of men; but they will not adhere to one another, even as iron does not combine with pottery.

The Divine Kingdom

      44“In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever. 45“Inasmuch as you saw that a stone was cut out of the mountain without hands and that it crushed the iron, the bronze, the clay, the silver and the gold, the great God has made known to the king what will take place in the future; so the dream is true and its interpretation is trustworthy.”

Daniel Promoted

      46Then King Nebuchadnezzar fell on his face and did homage to Daniel, and gave orders to present to him an offering and fragrant incense. 47The king answered Daniel and said, “Surely your God is a God of gods and a Lord of kings and a revealer of mysteries, since you have been able to reveal this mystery.” 48Then the king promoted Daniel and gave him many great gifts, and he made him ruler over the whole province of Babylon and chief prefect over all the wise men of Babylon. 49And Daniel made request of the king, and he appointed Shadrach, Meshach and Abed-nego over the administration of the province of Babylon, while Daniel was at the king’s court.

Parallel Verses

New American Standard Bible (©1995)
Daniel answered before the king and said, "As for the mystery about which the king has inquired, neither wise men, conjurers, magicians nor diviners are able to declare it to the king.

GOD'S WORD® Translation (©1995)
Daniel answered the king, "No wise adviser, psychic, magician, or fortuneteller can tell the king this secret.

King James Bible
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;

Douay-Rheims Bible
And Daniel made answer before the king, and said: The secret that the king desireth to know, none of the wise men, or the philosophers, or the diviners, or the soothsayers can declare to the king.

Darby Bible Translation
Daniel answered in the presence of the king and said, The secret that the king hath demanded cannot the wise men, the magicians, the scribes, the astrologers, shew unto the king;

English Revised Version
Daniel answered before the king, and said, The secret which the king hath demanded can neither wise men, enchanters, magicians, nor soothsayers, shew unto the king;

Webster's Bible Translation
Daniel answered in the presence of the king, and said, The secret which the king hath demanded, the wise men, the astrologers, the magicians, the sooth-sayers, cannot show to the king;

World English Bible
Daniel answered before the king, and said, The secret which the king has demanded can neither wise men, enchanters, magicians, nor soothsayers, show to the king;

Young's Literal Translation
Daniel hath answered before the king and said, 'The secret that the king is asking, the wise men, the enchanters, the scribes, the soothsayers, are not able to shew to the king;

Cross References

Genesis 40:8 Then they said to him, "We have had a dream and there is no one to interpret it." Then Joseph said to them, "Do not interpretations belong to God? Tell it to me, please."

Genesis 41:8 Now in the morning his spirit was troubled, so he sent and called for all the magicians of Egypt, and all its wise men. And Pharaoh told them his dreams, but there was no one who could interpret them to Pharaoh.

Jeremiah 10:7 Who would not fear You, O King of the nations? Indeed it is Your due! For among all the wise men of the nations And in all their kingdoms, There is none like You.

Daniel 1:20 As for every matter of wisdom and understanding about which the king consulted them, he found them ten times better than all the magicians and conjurers who were in all his realm.

Daniel 2:2 Then the king gave orders to call in the magicians, the conjurers, the sorcerers and the Chaldeans to tell the king his dreams. So they came in and stood before the king.

Daniel 2:10 The Chaldeans answered the king and said, "There is not a man on earth who could declare the matter for the king, inasmuch as no great king or ruler has ever asked anything like this of any magician, conjurer or Chaldean.

Daniel 4:7 "Then the magicians, the conjurers, the Chaldeans and the diviners came in and I related the dream to them, but they could not make its interpretation known to me.

Daniel 5:7 The king called aloud to bring in the conjurers, the Chaldeans and the diviners. The king spoke and said to the wise men of Babylon, "Any man who can read this inscription and explain its interpretation to me shall be clothed with purple and have a necklace of gold around his neck, and have authority as third ruler in the kingdom."

Daniel 5:8 Then all the king's wise men came in, but they could not read the inscription or make known its interpretation to the king.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 24-30

We have here the introduction to Daniel's declaring the dream, and the interpretation of it.

I. He immediately bespoke the reversing of the sentence against the wise men of Babylon, v. 24. He went with all speed to Arioch, to tell him that his commission was now superseded: Destroy not the wise men of Babylon. Though there were those of them perhaps that deserved to die, as magicians, by the law of God, yet here that which they stood condemned for was not a crime worth of death or of bonds, and therefore let them not die, and be unjustly destroyed, but let them live, and be justly shamed, as having been nonplussed and unable to do that which a prophet of the Lord could do. Note, Since God shows common kindness to the evil and good, we should do so too, and be ready to save the lives of even bad men, Mt. 5:45. A good man is a common good. To Paul in the ship God gave the souls of all that sailed with him; they were saved for his sake. To Daniel was owing the preservation of all the wise men, who yet rendered not according to the benefit done to them, ch. 3:8.

II. He offered his service, with great assurance, to go to the king, and tell him his dream and the interpretation of it, and was admitted accordingly, v. 24, 25. Arioch brought him in haste to the king, hoping to ingratiate himself by introducing Daniel; he pretends he had sought him to interpret the king's dream, whereas really it was to execute upon him the king's sentence that he sought him. But courtiers' business is every way to humour the prince and make their own services acceptable.

III. He contrived as much as might be to reflect shame upon the magicians, and to give honour to God, upon this occasion. The king owned that it was a bold undertaking, and questioned whether he could make it good (v. 26): Art thou able to make known unto me the dream? What! Such a babe in this knowledge, such a stripling as thou are, wilt thou undertake that which thy seniors despair of doing? The less likely it appeared to the king that Daniel should do this the more God was glorified in enabling him to do it. Note, In transmitting divine revelation to the children of men it has been God's usual way to make use of the weak and foolish things and persons of the world, and such as were despised and despaired of, to confound the wise and mighty, that the excellency of the power might be of him, 1 Co. 1:27, 28. Daniel from this takes occasion, 1. To put the king out of conceit with his magicians and soothsayers, whom he had such great expectations from (v. 27): "This secret they cannot show to the king; it is out of their power; the rules of their art will not reach to it. Therefore let not the king be angry with them for not doing that which they cannot do; but rather despise them, and cast them off, because they cannot do it." Broughton reads it generally: "This secret no sages, astrologers, enchanters, or entrail-cookers, can show unto the king; let not the king therefore consult them any more." Note, The experience we have of the inability of all creatures to give us satisfaction should lessen our esteem of them, and lower our expectations from them. They are baffled in their pretensions; we are baffled in our hopes from them. Hitherto they come, and no further; let us therefore say to them, as Job to his friends, Now you are nothing; miserable comforters are you all. 2. To bring him to the knowledge of the one only living and true God, the God whom Daniel worshipped: "Though they cannot find out the secret, let not the king despair of having it found out, for there is a God in heaven that reveals secrets," v. 28. Note, The insufficiency of creatures should drive us to the all-sufficiency of the Creator. There is a God in heaven (and it is well for us there is) who can do that for us, and make known that to us, which none on earth can, particularly the secret history of the work of redemption and the secret designs of God's love to us therein, the mystery which was hidden from ages and generations; divine revelation helps us out where human reason leaves us quite at a loss, and makes known that, not only to kings, but to the poor of this world, which none of the philosophers or politicians of the heathens, with all their oracles and arts of divination to help them, could ever pretend to give us any light into, Rom. 16:25, 26.

IV. He confirmed the king in his opinion that the dream he was thus solicitous to recover the idea of was really well worth enquiring after, that it was of great value and of vast consequence, not a common dream, the idle disport of a ludicrous and luxuriant fancy, which was not worth remembering or telling again, but that it was a divine discovery, a ray of light darted into his mind from the upper world, relating to the great affairs and revolutions of this lower world. God in it made known to the king what should be in the latter days (v. 28), that is, in the times that were to come, reaching as far as the setting up of Christ's kingdom in the world, which was to be in the latter days, Heb. 1:1. And again (v. 29): "The thoughts which came into thy mind were not the repetitions of what had been before, as our dreams usually are"-

Omnia quae sensu volvuntur vota diurno

Tempore sopito reddit amica quies-

The sentiments which we indulge throughout the day

often mingle with the grateful slumbers of the night.

-Claudian

"But they were predictions of what should come to pass hereafter, which he that reveals secrets makes known unto thee; and therefore thou art in the right in taking the hint and pursuing it thus." Note, Things that are to come to pass hereafter are secret things, which God only can reveal; and what he has revealed of those things, especially with reference to the last days of all, to the end of time, ought to be very seriously and diligently enquired into and considered by every one of us. Some think that the thoughts which are said to have come into the king's mind upon his bed, what should come to pass hereafter, were his own thoughts when he was awake. Just before he fell asleep, and dreamed this dream, he was musing in his own mind what would be the issue of his growing greatness, what his kingdom would hereafter come to; and so the dream was an answer to those thoughts. What discoveries God intends to make he thus prepares men for.

V. He solemnly professes that he could not pretend to have merited from God the favour of this discovery, or to have obtained it by any sagacity of his own (v. 30): "But, as for me, this secret is not found out by me, but is revealed to me, and that not for any wisdom that I have more than any living, to qualify me for the receiving of such a discovery." Note, It well becomes those whom God has highly favoured and honoured to be very humble and low in their own eyes, to lay aside all opinion of their own wisdom and worthiness, that God alone may have all the praise of the good they are, and have, and do, and that all may be attributed to the freeness of his good-will towards them and the fulness of his good work in them. The secret was made known to him not for his own sake, but, 1. For the sake of his people, for their sakes that shall make known the interpretation to the king, that is, for the sake of his brethren and companions in tribulation, who had by their prayers helped him to obtain this discovery, and so might be said to make known the interpretation-that their lives might be spared, that they might come into favour and be preferred, and all the people of the Jews might fare the better, in their captivity, for their sakes. Note, Humble men will be always ready to think that what God does for them and by them is more for the sake of others than for their own. 2. For the sake of his prince; and some read the former clause in this sense, "Not for any wisdom of mine, but that the king may know the interpretation, and that thou mightest know the thoughts of thy heart, that thou mightest have satisfaction given thee as to what thou wast before considering, and thereby instruction given thee how to behave towards the church of God." God revealed this thing to Daniel that he might make it known to the king. Prophets receive that they may give, that the discoveries made to them may not be lodged with themselves, but communicated to the persons that are concerned.

Calvin's Commentary

27. Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king;

27. Respondit Daniel regi, et dixit, Arcanum quod rex postulat sapientes, magi, astrologi, genethliasi non possunt indicare regi.

28. But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these;

28. Sed est Deus in coelis, qui revelat arcana; et indicavit regi Nebuchadnezzar quid futurum sit in fine [142] dierum somnium tuum, et visio capitis tuisuper lectum tuum, haec est.

First, with respect to these names we need not trouble ourselves much, since even the Jews themselves are compelled to guess at them. They are very bold in their definitions and rash in their affirmations, and jet they cannot clearly distinguish how one kind of wise man differed from the others; hence it is sufficient for us to hold that the discourse now concerns those then esteemed "wise men," under the various designations of Magi, Soothsayers, and Astrologers. Now, as to Daniel's answer. He says it was not surprising that the king did not find what he hoped for among the Magi, since God had breathed into him this dream beyond the comprehension of human intellect. I know not whether those interpreters are right who think magical arts here simply condemned; for I rather think a comparison is instituted; between the king's dream and the substance of the science of the Magi. I always exclude superstitions by which they vitiated true and genuine science. But as far as the principles are concerned, we cannot precisely condemn astronomy and whatever belongs to the consideration of the order of nature. This appears to me the whole intention, -- the king's dream was not subjected to human knowledge, for mortals have no such natural skill as to be able to comprehend the meaning of the dream, and God manifests those secrets which need the peculiar revelation of the Spirit. When Daniel says the Magi, Astrologers, and the rest cannot explain to the king his dream, and are not suitable interpreters of it, the true reason is, because the dream was not natural and had nothing in common with human conjectures, but was the peculiar revelation of the Spirit. As when Paul disputes concerning the Gospel, he collects into order every kind of intelligence among men, because those who are endued with any remarkable acuteness or ability think they can accomplish anything. But the doctrine of the Gospel is a heavenly mystery (1 Corinthians 2:4) which cannot be comprehended by the most learned and talented among men. The real sense of Daniel's words is this, -- the Magi, Astrologers, and Soothsayers had no power of expounding the king's dream, since it was neither natural nor human.

This is clearly evident from the context, because he adds,

There is a God in heaven who reveals secrets For I take vrm, berem, here for the adversative particle. He opposes therefore the revelation of God to the conjectures and interpretations of the Magi, since all human sciences are included, so to speak, within their own bounds and bolts. Daniel, therefore, says that the matter requires the singular gift of the Holy Spirit. The same God also who revealed the king's dream to Daniel, distributes to each of us ability and skill according to his own pleasure. Whence does it arise that some are remarkable for quickness and others for stupidity and sloth? -- that some become proficients in human arts and learning, and others remain utterly ignorant, unless God shews, by this variety, how by his power and will the minds of men become enlightened or remain blunt and stupid? As the Almighty is the supreme origin of all intelligence in the world, What Daniel here says is not generally true; and this contrast, unless we come to particulars, is either cold or superfluous. We understand, therefore, why he said in the former verse that the Magi and Astrologers could not explain the king's dream, since the Almighty had raised King Nebuchadnezzar above the common level for the purpose of explaining futurity to him through his dream.

There is then a God in heaven who reveals secrets; he shews to king Nebuchadnezzar what will come to pass. He confirms what I have said, that the king was utterly unable to comprehend the meaning of his own dream. It often happens that men's minds move hither and thither, and thus make clever guesses; but Daniel excludes all human media, and speaks of the dream as proceeding directly from God. He adds, what shall happen at the end or extremity of the days We may inquire what he means by the word "extremity." Interpreters think this ought to be referred to the advent of Christ; but they do not explain why this word signifies Christ's advent. There is no obscurity in the phrase; "the end of the days" signifies the advent of Christ, because it was a kind of renewal to the world. Most. truly, indeed, the world is still in the same state of agitation as it was when Christ was manifest in the flesh; but, as we shall afterwards see, Christ came for the very purpose of renovating the world, and since his Gospel is a kind of perfection of all things, we are said to be "in the last days." Daniel compares the whole period preceding Christ's advent with this extremity of the days. God therefore wished to shew the king of Babylon what should occur after one monarchy had destroyed another, and also that there should be an end of those changes whenever Christ's kingdom should arrive. At present I touch but briefly on this point, since more must; be said upon it by and bye.

This, says he, is the dream and vision of thy head upon thy couch It may seem absurd for Daniel here to profess to explain to the king the nature of his dream and its interpretation, and yet to put in something else. But, as he will add nothing out of place, we ought not to question the propriety of his saying, this was the king's vision and his dream; for his object was to rouse the king the more urgently to attend to both the dream and its interpretation. Here we must; take notice how the Prophet persists in this, with the view of persuading the king that God was the author of the dream about. which he inquired of Daniel; for the words would be entirely thrown away unless men were thoroughly persuaded that the explanation given proceeded from God. For many in the present day will hear willingly enough what may be said about the Gospel, but they are not inwardly touched by it, and then all they hear vanishes away and immediately escapes them. Hence reverence is the principle of true and solid understanding. Thus Daniel does not abruptly bring forward either the explanation or the narration of the dream, but prepares the proud king to listen, by shewing him that he neither dreamt at, random nor in accordance with his own thoughts, but was divinely instructed and admonished concerning hidden events. It now follows,-

Footnotes:

[142] In the extremity. -- Calvin.

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Ernest Renan—The Life of Jesus

The Gospel of the Kingdom.
"This is He whom Seers in old time Chanted of with one accord; Whom the voices of the Prophets Promised in their faithful word." We have seen that, in the providence of God, John the Baptist was sent to proclaim to the world that "The Kingdom of Heaven" was at hand, and to point out the King. And as soon as the Herald had raised the expectation of men by the proclamation of the coming Kingdom, our Lord began His public ministry, the great object of which was the founding of His Kingdom for the salvation …
Edward Burbidge—The Kingdom of Heaven; What is it?

Daniel
Daniel is called a prophet in the New Testament (Matt. xxiv. 15). In the Hebrew Bible, however, the book called by his name appears not among the prophets, but among "the writings," between Esther and Ezra. The Greek version placed it between the major and the minor prophets, and this has determined its position in modern versions. The book is both like and unlike the prophetic books. It is like them in its passionate belief in the overruling Providence of God and in the sure consummation of His …
John Edgar McFadyen—Introduction to the Old Testament