Notes on the Old and New Testaments

10 fi The Chaldeans answered be fore the king, and said, There is not a man upon the earth that can show the king's matter: therefore there is

tence, an artifice for delay, that you might put off the execution of the sentence with the hope of escaping altogether.' ^[ Till the time be changed. That is, till a new state of things shall occur; either until his purpose might change, and his anger should subside, or till there should be a change of government. It was natural for such thoughts to pass through the mind of the king, since as matters could be no worse for them if the subject was delayed, there Avas a possibility that they might be better — for any change would be likely to be an advantage. There docs not appear to have been any great confidence or affection on either side. The king suspected that they were in fluenced by bad motives, and they cer tainly had no strong reasons for attach ment to him. Comp. Notes on ver. 21, and ch. vii. 25.

10. The Chaldeans answered before the king, and said. Perhaps the Chaldeans answered because they were the highest in favour, and were those in whom most confidence was usually reposed in such matters. See Notes on ver 2. On such an occasion those would be likely to be put forward to announce their inability to do this, who would be supposed to be able to interpret the dream, if any could, and on whom most reliance was usually placed. ^[ There is not a man upon the earth that can show the king's matter. Chald. N.Tt"5l~ hy — ( upon the dry ground.' Comp. Gen. i. 10. The meaning is, that the thing was utterly beyond the power of man. It was what none who practised the arts of divining laid claim to. They doubt less supposed that as great proficients in that art as the world could produce might be found among the wise men assembled at the court of Babylon, and if they failed they inferred that all others would fail. This was, therefore, a decided confession of their inability in the matter, but they meant to break the force of that mortify-

no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.

11 And it is a rare thing that the king requireth, and there is none other that can show it before the king, except b the gods, whose dwel ling c is not with flesh.

ing confession, and perhaps to appease the wrath of the king, by affirming that the thing was wholly beyond the human powers, and that no one could be expect ed to do what was demanded. ^[ There fore there is no king, lord, nor ruler. No one has ever made a similar demand. The matter is so clear, the incompetency of man to make such a disclosure is so manifest, that no potentate of any rank ever made such a request. They designed, undoubtedly, to convince the king that the request was so unreasonable that he would not insist on it. They were urgent, for their life depended on it, and they apprehended that they had jus tice on their side.

11. And it is a rare thing that the king requireth. Chald. nyj?i — meaning choice, valuable, costly; then heavy, hard, diffi cult. Gr. ffapvs. Vulg. gravis — heavy, weighty. The idea is not so much that the thing demanded by the king was un common or rarely made — though that was true, as that it was so difficult as to be beyond the human powers. They would not have been likely on such an occasion to say that the requirement was abso lutely unjust or unreasonable. The term which they used was respectful, and yet it implied that no man could have any hope of solving the question as it was proposed by him. ^[ And' there is none other that can show it before the king ex cept the gods, whose dwelling is not with Jlesh. This was clearly true that a matter of that kind could not be disclosed ex cept by divine assistance. It would seem from this that these persons did not claim to be inspired, or to have communication with the gods; or, at least, that they did not claim to be inspired by the supreme God, but that they relied on their own natural sagacity, and their careful and long study of the meaning of those oc currences which prefigured future events^ and perhaps on the mystic arts derived

12 For this cause the king was j manded to destroy a all the wise men angry and very furious, and com- of Babylon.

from their acquaintance with science as then understood. The word gods here — rrfr.X—Elahin [the same as the Heb. Elohini], is in the plural number, but might be applied to the true God, as the Hebrew Elohim often is. It is by no means certain that they meant to use this I in the plural, or to say that it was an ad mitted truth that the gods worshipped in Babylon did not dwell with men. It was, undoubtedly, the common opinion that they did; that the temples were their abode; and that they frequently appeared among men, and took part in human affairs. But it was a very early opinion that the Supreme God was withdrawn from human affairs, and had committed the government of the world to intermediate beings — internuncii — demons, or aeons: beings of power far superior to that of men, who constantly mingled in human affairs. Their power, however, though great, was limited: and may not the Chal deans here by the word r<il$ — Elahin — have meant to refer to the Supreme God, and to say that this was a case which pertained to him alone; that no inferior divinity could be competent to do such a thing as he demanded; and that as the Supreme God did not dwell among men it was hopeless to attempt to explain the matter? Thus understood the result will convey a higher truth, and will show more impressively the honour put on Daniel. The phrase, whose dwelling is not with flesh, means with men — in human bodies. On the supposition that this refers to the Supreme God, this undoubtedly accords with the prevailing sentiment of those times, that however often the infe rior divinities might appear to men, and assume human forms, yet the Supreme God was far removed, and never thus took up his abode on the earth. They could hope, therefore, for no communica tion from Him who alone would be com petent to the solution of such a secret as this. This maybe regarded, therefore, as a frank confession of their entire failure in the matter under consideration. They acknowledged that they themselves were not competent to the solution of the question, and they expressed the opinion that the ability to do it could not be obtained from the help which the inferior gods rendered to men, and that it was hopeless to expect the Supreme God — far withdrawn from human affairs — to inter pose. It was a public acknowledgment that their art failed on a most important trial, and thus the way was prepared to show that Daniel, under the teaching of the true God, was able to accomplish what was wholly beyond all human power. The trial had been fairly made. The wisest men of the Chaldean realm had been applied to. They on whom reliance had been placed in such emergencies; they who professed to be able to explain the prognostics of future events; they who had been assembled at the most import ant and magnificent court of the world — the very centre of Pagan power; they who had devoted their lives to investiga tions of this nature, and who might be supposed to be competent to such a work, if any on earth could, now openly ac knowledged that their art failed them, and expressed the conviction that there was no resource in the case.

12. For this cause the king icas angry. Because they failed in explaining the subject which had been referred to them. It is true that his anger was unjust: for their profession did not imply that they would undertake to explain what he de manded, but his wrath was not unnatural. His mind was alarmed, and he was troubled. He believed that what he had seen in his dream foreboded some im portant events, and, as an arbitrary sove reign, unaccustomed to restrain his anger, or to inquire into the exact justice of mat ters which excited his indignation, it was not unnatural that he should resolve to wreak his vengeance #n all who made any pretensions to the arts of divining. «[ And very furious. Wrought up to the highest degree of passion. Chal. ' Much enraged. It was not a calm and settled purpose to execute his threat, but a purpose at tended with a high degree of excitement. ^f And commanded to destroy all the wise men of Babylon, That is, all who made pretensions to this kind of wisdom; all who came under the Ave^l-known denomi nation of wise men, or sages. He had called that class before him (ver. 2); he had demanded of them an explanation of

13 And the decree went forth that the wise men should be slain; and they sought Daniel and his fel lows to be slain.

his dream; he had been assured by the leading men among them, the Chaldeans (vs. 10, 11), that they could not recall his dream, and, as he supposed that all who could be relied on in such a case had failed, he resolved to cut them off as im postors. Where Daniel was at this time is not known. It would seem, however, that, from some reason, he had not been summoned before the king with the others, probably because, although he had shown himself to be eminently endowed with wisdom (ch. i. 20), he had not yet made any pretensions to this kind of knowledge, and was not numbered with the Magi, or Chaldeans. When, however, the decree went forth that all the ' wise men of Babylon ' should be slain, the exhibition of wisdom and knowledge made by him (ch. i. 18-20) was recollected, and the executioners of the sentence supposed that he and his companions were included in the general instructions. Whether the word Babylon here relates to the city of Babylon, or to the whole realm, there is no certain way of determining. Consider ing, however, the character of Oriental despotisms, and the cruelty to which ab solute sovereigns have usually been trans ported in their passion, there would be no improbability in supposing that the com mand included the whole realm-, though it is probable that most of this class would be found in the capital.

13. And the decree went forth that the wise men should be slain. The original here will bear a somewhat different trans lation, meaning 'the decree went forth and the wise men were slain;' that is, the execution of the sentence was actually commenced. So the Vulg, Et egressa sententid, sapientes inter flciebantur. So also the Greek version, xai ol aotyol dneKrivvovTO — ' and the wise men were slain.' This seems to me to be the more ^robable in terpretation, and better to suit the con nection. Then it would mean that they had actually begun to execute the decree, and that in the prosecution of their bloody work they sought out Daniel and his com panions, and that by his influence with Arioch, the execution of the sentence was Arrested. ^ And they sought Daniel and

14 ft Then Daniel a answered with counsel and wisdom to Arioch the b captain of the king's guard, which his fellows to be slain. His three com panions (ch. i. 6), who probably had not been among those who were summoned to court to explain the matter. Had they been consulted at first the issuing of the decree would have been prevented, but it seems to have been the design of Provi dence to give the fairest trial of the ability of these sages, and to allow matters to come to a crisis, in order to show that what was done was wholly beyond human power.

14. Then Daniel answered. Marg. re turned. The original literally is, 're turned counsel and wisdom/ meaning that he returned an answer which was replete with wisdom. It would seem pro bable that Arioch had communicated to Daniel the decree of the king, and had stated to him that he was involved in that decree, and must prepare to die. f Coun sel and wisdom. That is, wise counsel. He evinced great prudence and discretion in what he said. He made such a sug gestion to Arioch as, if acted on, would stay the execution of the sentence against all the wise men, and would secure the object which the king had in view. What was the exact nature of this answer is not mentioned. It is probable, however, that it was that he might be enabled to disclose the dream, and that he made this so plausible to Arioch, that he was dis posed to allow him to make the trial. It is evident that Arioch would not have consented to arrest the execution of the sentence, unless it had appeared to him to be in the highest degree probable that he would be able to relieve the anxiety of the king. Knowing that the main ob ject of the king was to obtain the inter pretation of his dream, and seeing that this object was not any the more likely to be secured by the execution of this stern decree, and knowing the high favour with which Daniel had been received at court (ch, i. 19-21), he seems to have been willing to assume some measure of re sponsibility, and to allow Daniel to make his own representation to the king, ^f To Arioch, the captain of the king's guard. Marg. ' chief of the executioners, O*1 slaughter -tnen, or chief marshal.' Greek, was gono forth to slay the wise men of Babylon:

15 He answered and said to Arioch the king's captain, Why is

elpu TOV /?a<nX£Wf — chief cook of the king. The Vulgate renders this, 'Then Daniel inquired respecting the law and the sentence of Arioch, the commander of the royal army/ The Chaldee word rendered guard, is ^naa. It is derived from n33 — tabahh, to slaughter; to kill animals; and then to kill or slay men. The noun then means a slaughterer or slayer; a cook; an executioner, or one who kills men at the will of a sovereign, or by due sentence of law. There can be no doubt that the word here refers to Arioch as sent out to execute this sentence; yet we are not to regard him as a mere executioner, or as we would a hangman, for undoubt edly the king would entrust this sentence to one who was of respectable, if not of high rank. It is probable that one of the principal officers of his body-guard would be entrusted with the execution of such a sentence. In 1 Sam. Yiii. 13, the word is rendered cooks. It does not elsewhere occur. That he was not a mere execu tioner, is apparent from the title given him in the next verse, where he is called ' the king's captain.' ^ Which was yone forth to slay, &c. He had gone to exe cute the decree, and its execution had already commenced.

15. He a.nswcrcd and said to Arioch, the kinr/'s captain. The word captain — a dif ferent word from that which occurs in ver. 14 — K|p»7lP — denotes one who has rule or dominion; one who is powerful or mighty; and it would be applied only to one who sustained a post of honour and respon sibility. See the use of the word "•!$, as meaning to rule, in Neh. v. 15; Eccl. ii. 19, vi. 2, viii. 9; Est. ix. 1; Ps. cxix. 133. The Avord here used is the same which occurs in ver. 10, where it is rendered ruler. It doubtless denotes here an officer of rank, and designates one of more honourable employment than would be denoted by the word executioner. It should be said on these verses (14, 15), however, that the office of executioner in j the East was by no means regarded as a j dishonourable office. It Avas entrusted to i those high in rank, and even nobles con sidered it an honour, and often boasted

the decree so hasty from the king? Then Arioch made the thing known to Daniel.

16 Then Daniel went in, and do-

of it as such, that among their ancestors there were those who had in this way been entrusted with executing the com mands of their sovereign. Hanway and Abdul-Kerim both say that this office conferred honour and rank. Tourne-. fort says, that in Georgia "the execu tioners are very rich, and men of standing undertake this employment; far different from what occurs in other parts of the world, in that country this gives to a family a title of honour. They boast that among their ancestors there were many who were executioners; and this they base on the sentiment, that nothing is more desirable than justice, and that no thing can be more honourable than to be engaged in administering the laws." See Eosenmiiller, Morgenland, 1079. f Why is the decree so hasty from the king? Im plying that all the effort had not been made which it was possible to make to solve the mystery. The idea is, that a decree of such a nature, involving so many in ruin, ought not to have pro ceeded from the king without having taken all possible precautions, and made all possible efforts to find those who might bo able to disclose what the king desired. It was to Daniel a just matter of surprise that, after the favour and honour with which he had been received at court (ch. i. 19, 20), and the confidence which had been reposed in him, a com mand like this should have been issued, so comprehensive as to embrace him and his friends, when they had done nothing to deserve the displeasure of the king. ^[ Then Arioch made the thing known to Daniel. The statement respecting the dream; the trouble of the king; the con sultation of the magicians; their inability to explain the dream, and the positive command to put all the pretenders to wis dom to death. It is clear that Daniel had not before been informed of these things. 1C. Then Daniel went in, &c. Either by himself, or through the medium of some friend. Perhaps all that is meant is, not that he actually went into the presence of the monarch, but that he went into the palace, and through the interposition of some high officer of court who had access to the sovereign, desired of him

sired of the king that he would give him time, and that he would show the king the interpretation.

17 Then Daniel went to his house, and made the thing known to Hana-

18 That a they would desire mer cies b of the God of heaven concern ing this secret; c that Daniel and his fellows should not perish with

that he would give him time, and that he would make it known. It would rather appear, from vs. 24, 25, that the first direct audience which he had with the king Avas after the thing was made known to him in a night vision, and it would scarcely accord with established Oriental usages that he should go immediately and unceremoniously into the royal presence. A petition presented through some one who had access to the king, would meet all the circumstances of the case. ^[ That he would give him time. He did not specify ivhi/ he desired time, though the reason why he did it is plain enough. He wished to lay the matter before God, and to engage his friends in earnest prayer that the dream and the interpretation might be made known to him. This request was granted to him. It may seem re markable, as no time was allowed to the Chaldeans that they might make inquiry (ver. 8), that such a favour should have been granted to Daniel, especially after the execution of the sentence had been commenced; but we are to remember (1.) That the king would recollect the favour which he had already shown Daniel on good grounds, and the fact that he regarded him as endowed with great wisdom, ch. i. 19, 20; (2.) Daniel did not ask, as the Chaldeans did, that the king should tell the dream before he undertook to explain it, but he proposed evidently to unfold the whole matter; (3.) it could not but occur to the king that Daniel had not yet been consulted, and that it was but reasonable that he should have a fair trial now, since it appeared that he was involved in the general sentence; (4.) the anxiety of the king to understand the dream was so great that he was willing to grasp at any hope in order that his per plexities might be relieved; and (5.) it is not improper to suppose that there may have been a divine influence on the mind of this monarch, making him willing to do so simple an act of justice as this, in order that it might be seen and acknow ledged that the hand of God was in the whole matter.

17. Then Daniel iccnt to his house. It is quite evident that he had obtained the object of his request, though this is not expressly mentioned. The king was un doubtedly, for the reasons above stated, willing that he should have a fair oppor tunity to try his skill in disclosing the mysterious secret, f And made the thing known to Hananiali, &c. Made the whole matter known — the perplexity respecting the dream; the failure of the Chaldeans j to interpret it; the decree; and his own petition to the king. They had a com mon interest in knowing it, as their lives were all endangered.

18. That they would desire mercies of the God of heaven concerning this secret. That they would implore of God that he would show his mercy to them in reveal ing this secret, that their lives might be spared. In the margin, as in the Chaldee, this is 'from before the God of heaven.' All depended now on God. It was clear that human skill was exhausted, and that no reliance could he placed on any ability which man possessed. The art of the Chaldeans had failed, and Daniel, as well by this failure as by the promptings of his own feelings, must now have perceived that the only hope was in God, and that his favour in the case was to be obtained only by prayer. As his three friends were equally interested in the issue, and as it was an early principle of religion, and one found in all dispensations (comp. Matt, xviii. 19), that united prayer has special power with God, it was natural and proper to call on his friends to join with

! him in asking this favour from Him who j alone could grant it. It was the natural, I and the last resource of piety, furnishing i an example of what all may do, and! should do, in times of perplexity and! danger. f[ That. Daniel and his fellows I should not perish. Marg., 'or, they should i not destroy Daniel.' The reading in the i margin is most in accordance with the Chaldee, though the sense is substantially

19 Then \vas the secret revealed unto Daniel in a night a vision.

blessed the God of the same. The word fellows is the same which is before rendered companions, \ With the rest of the wise men of JJabylon. It seems to have been certain that the decree would be executed on the Chal deans, soothsayers, &c. And, indeed, there was no reason why the decree should not be executed. They had confessed their inability to comply with the king's command, and whatever Daniel could now do could not be construed in their favour as furnishing any reason why the decree should not be executed on them. It was presumed, therefore, that the law, severe as it seemed to be, would be carried into effect on them, and we may suppose that this was probably done. The only hope of their escaping from the common lot was in the belief that the God whom they served would now interpose in their behalf.

19. Then was the secret revealed, &c. To wit, the dream and the interpretation. The thing which had been hidden was disclosed. We may suppose that this oc curred after a suitable time had been given to prayer. ^[ In a niyht innion. A representation made to him at night, but whether when he was asleep or awake does not appear. Comp. Notes on ch. i. 17; Isa. i. 1; Job iv. 13, xxxiii. 15. ^[ Then Daniel blessed the God of heaven. Nothing would be more natural than that he should burst forth in a song of grateful praise for disclosing a secret, by means of which his life, and the lives of his com panions, would be preserved, and by which such signal honour would redound to God himself, as alone able to reveal comin events.

20. Daniel ansiuered and said. The word 'answer,' in the Scriptures, often occurs substantially in the sense of speak or say. It does not always denote a reply to something that has been said by an other, as it does with us, but is often used when a speech is commenced, as if one were replying to something that might be said in the case, or as meaning that the circumstances in the case gave rise to the

20 Daniel answered and said, Blessed be the name of God for

21 And he changeth the d times and the seasons: he e removeth

remark. Here the meaning is, that Daniel responded, as it were, to the goodness which God had manifested, and gave utterance to his feelings in appropriate expressions of praise, ^f Jllessed be the name of God for ever and ever. That is, blessed bo God — the name, in the Scriptures, being often used to denote the person himself. It is common in the Bible to utter ascriptions of praise to God in view of important revelations, or in view of great mercies. Comp. the song of Moses after the passage of the Red Sea, Ex. xv.; the song of Deborah after the overthrow of Sisera, Judg. v. and xii. ^ For wisdom and miyht are his. Both these were manifested in a remark able manner in the circumstances of this case, and therefore these were the begin nings of the song of praise: wisdom, as now imparted to Daniel, enabling him to disclose this secret, when all human skill had failed; and miyht, as about to be evinced in the changes of empire indicated by the dream and the interpretation. Comp. Jer. xxxii. 19, "Great in counsel, and mighty in work."

21. And he changeth the times and the seasons. The object of this is to assert the general control of God in reference to all changes which occur. The assertion is made, undoubtedly, in view of the re volutions in empire which Daniel now saw, from the signification of the dream, were to take place under the divine hand. Foreseeing now these vast changes de noted by different parts of the image (vs. 36-45), stretching into far-distant times, Daniel was led to ascribe to God the con trol over all the revolutions which occur on earth. There is no essential dififerenco between the words times and seasons. The words in Chaldee denote stated or appointed seasons; and the idea of times appointed, set, determined, enters into both. Times and seasons are not under the control of chance, but are bounded by established laws; and yet God, who ap pointed these laws, has power to change them, and all the changes which occur

kings, and setteth up kings: he a giveth wisdom unto the wise, and knowledge to them that know un derstanding:

under those laws are produced by his agency. Thus the changes which occur in regard to day and night, spring and summer, autumn and winter, clouds and sunshine, health and sickness, childhood and youth, manhood and age, are under his control. Such changes, being in ac cordance with certain laws, may be re garded as appointed, or set, and yet the laws and the revolutions consequent on them are all under his control. So in regard to the revolutions of empire. By the arrangements of his providence he secures such revolutions as he shall see it to be best should occur, and in all of them his high hand should be regarded. The words seasons and times are of fre quent occurrence in Daniel, and are sometimes used in a peculiar sense (see Notes on ch. vii. 12, 25), but they seem here to be employed in their usual and general signification, to denote that all the revolutions which occur on earth are under his control. ^[ He rcmovcth kings, and setteth up kings. He has absolute control over all the sovereigns of the earth, to place on the throne whom he will, and to remove them when he pleases. This was doubtless suggested to Daniel, and was made the foundation of this por tion of his hymn of praise, from what he was permitted to see in the disclosures made to him in the interpretation of the dream. Ho then saw (comp. vs. 37-45), that there would be most important revo lutions of kingdoms under the hand of God, and being deeply impressed with these great prospective changes, he makes this general statement, that it was the prerogative of God to do this at pleasure. Nebuchadnezzar was brought to feel this, and to recognize it, when he said (ch. iv. 17), " The Most High ruleth in the king dom of men and giveth it to whomsoever he will;" " he doeth according to his will in the army of heaven, and among the inha bitants of the earth; none can stay his hand, or say unto him, What doestthou?" ch. iv. 32, 35. This claim is often asserted for G od in the Scriptures as a proof of his supremacy and greatness. " For promo tion corneth neither from the east, nor from the. west, nor from the south: but God is the judge; he putteth down one, and setteth up another/1 Ps. Ixxv. 6, 7.

Comp. 1 Sam. ii. 7, 8. Thus he claimed absolute control over Sennacherib to employ him at his pleasure in executing his purposes of punishment on the He brew nation (Isa. x. 5-7), and thus over Cyrus to execute his purposes on Baby lon, and to restore his people to their land. Isa. xlv. 1, seq. See also Isa. xlvi. 10, 11. In this manner, all the kings of the earth may be regarded as under his control; and if the divine plan was fully understood it would be found that each one has received his appointment, under the divine direction, to accomplish some important part in carrying forward the divine plans to their fulfillment. A his tory of human affairs, showing the exact purpose of God in regard to each ruler who has occupied a throne, and the exact object which God designed to accomplish by placing him on the throne at the timo when he did, would be a far more im portant and valuable history than any which has been written. Of many such rulers, like Cyrus, Sennacherib, Pilate, Henry VIII., Edward VI., and the Elec tor of Saxony, we cnn see the reason why they lived and reigned when they did; and doubtless God has had some im portant end to accomplish in the develop ment of his great plans in the case of every one who has ever occupied a throne. *[ He giveth wisdom unto the wise, &c. He is the source of all true wisdom and know ledge. This is often claimed for God in the Scriptures. Comp. Prov. ii. 6, 7:

" For the Lord giveth wisdom; Out of his mouth cometh knowledge and lie layeth up sound wisdom for the righteous; He is a buckler to them that walk uprightly."

See also 1 Kings iii. 9-12; Ex. xxxi. 3. God claims to be the source of all wisdom and knowledge. He originally formed each human intellect, and made it what it is; he opens before it the paths of knowledge; he gives to it clearness of perception; he preserves its powers so that they do not become deranged; he has power to make suggestions, to direct the laws of association, to fix the mind on important thoughts, and to open before it new and interesting views of truth. And as it would be found, if the history could be written, that God has placed each

22 He revealeth a the deep and secret things: he knoweth b what is in the darkness, and the light c dwelleth with hiui.

monarch on the throne with a distinct reference to some important purpose in the development of his great plans, so probably it would be seen that each im portant work of genius which has been written; each invention in the arts; and each discovery in science, has been, for a similar purpose, under his control. He has created the great intellect just at the time when it was needful that such a dis covery or invention should be made, and having prepared the world for it by the course of events, the discovery or inven tion has occurred just at the time when, on the whole, it was most desirable that it should.

22. He revealeth the deep and secret things. Things which are too profound for man to fathom by his own power, and which are concealed or hidden until he makes them known. What is said here is an advance on what was affirmed in the previous verse, and relates to another kind of knowledge. That related to such knowledge as was not properly beyond the grasp of the human intellect when un aided in any supernatural manner, and affirmed that even then all discoveries and inventions are to be traced to God; this refers to a species of knowledge which lies beyond any natural compass of the human powers, and in which a super natural influence is needed — such things as the Chaldeans and astrologers claimed the power of disclosing. The assertion here is, that when the highest human wisdom showed itself insufficient for the exigency, God was able to disclose those deep truths which it was desirable for man to understand. Applied generally, this refers to the truths made known by revela tion — truths which man could never have discovered by his unaided powers, f He knoweth tohat is in the darkness. What appears to man to be involved in dark ness, and on which no light seems to shine. This may refer not only to what is concealed from man in the literal dark ness of night, but to all that is mysterious; all that lies beyond the range of human inquiry; all that pertains to unseen worlds. An immensely large portion of j the universe lies wholly beyond the range j

0 thou God of my fathers, who hast given me wisdom and might, and of human investigation at present, and is, of course, dark to man. IT And the light dwelleth with him. The word rendered dwelleth — xy? — means properly to loose, to unbind, to solve, as e. g., hard ques tions, Dan. v. 16; and is then applied to travellers who unbind the loads of their beasts to put up for the night, and then it comes to mean to put up for the night, to lodge, to dwell. Hence the meaning is, that the light abides with God; it is there as in its appropriate dwelling-place; he is in the midst of it; all is light about him; light when it is sent out goes from him; when it is gathered together its ap propriate place is with him. Comp. Job xxxviii. 19, 20:

"Where is the way where light dwelleth? And as for darkness where is the place

thereof? That thou shouldest take it to the bound

thereof. And that thou shouldest know the paths to the house thereof?"

See Notes on that passage. Comp. also,

1 Tim. i. 16: "Dwelling in the light which no man can approach unto." 1 John i. 5: " God is light, and in him is no darkness at all."

23. / thank thee, and praise thee, 0 thou God of my fathers. By his " fathers" here, Daniel refers doubtless to the Jew ish people in general, and not to his own particular ancestors. The meaning of the phrase " God of my fathers," is, that he had been their protector; had regarded them as his people; had conferred on them great favours. The particular ground of thanksgiving here is, that the same God who had so often revealed him self to the Hebrew people by the prophets in their own land, had now condescended to do the same thing to one of their nation, though a captive in a strange country. The favour thus bestowed had an increased value from the fact that it showed that the Hebrew people were not forgotten, though far from the land of their birth, and that though in captivity they might still hope for the benign inter, position of God. ^ Who hast given me wisdom and might. The word ' wisdom'

hast made known unto me now what we desired of thee: for thou hast now made known unto us the king's matter.

24 T[ 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 th« wise men of Babylon: bring me in before the king, and I will shov? unto the king the interpretation.

25 Then Arioch brought in Daniel before the king in haste, and said thus unto him, a I have found a man

here undoubtedly refers to the ability which had now been given him to declare the nature and purport of the dream, im parting to him a degree of wisdom far superior to those pretenders to whom the matter had been at first submitted. The word 'might' (Chald. strength — Nivyoj) — does not probably differ materially from 'wisdom.' It means ability to interpret the dream — implying that it was a task be yond natural human ability, fl" For thou hast now made known unto us the king's matter. That is, it had been made known to him and his friends. He joins himself with them; for although it was particu larly made known to him, yet, as they had united with him in prayer that the secret might be disclosed, and as they shared common dangers, he regarded it as in fact made known to them all.

24. Therefore Daniel went in unto Arioch. In view of the fact that the matter was now disclosed to him, he pro posed to lay it before the king. This, of course, he did not do directly, but through Arioch, who was entrusted with the exe cution of the decree to slay the wise men of Babylon. That officer would natur ally have access to the king, and it was proper that a proposal to arrest the exe cution of the sentence should be made through his instrumentality. The Chaldee — NjnSrjfrSs — is properly ' on this whole account' — or, 'on this whole account be cause' — in accordance with the usually full and pleonastic mode of writing par ticles, similar to the German alldieiceil, or the compound English forasmuch as. The meaning is, that in view of the whole matter, he sought to lay the case before the king, f Destroy not the wise men of Babylon. That is, ' Stay the execution of the sentence on them. Though they have failed to furnish the interpretation demanded, yet as it can now be given, there is no occasion for the exercise of ttiis severity.' The ground of the sentence was that they could not interpret tha dream. As the execution of the sentence involved Daniel and his friends, and ag the reason why it was passed at all would now cease by his being able to furnish the required explanation, Daniel felt that it was a matter of mere justice that the execution of the sentence should cease altogether. ^ Bring me in before the king. It would seem from this that Daniel did not regard himself as having free access to the king, and he would not unceremoniously intrude himself into hia presence. This verse confirms the inter pretation given of ver. 16, and makes it in the highest degree probable that thia was the first occasion on which he wag personally before the king in reference to this matter.

25. Then Arioch brought in Daniel before the king in haste. The Chaldee word used here implies in tumultuous haste, as of one who was violently excited, or in a state of trepidation, from IWJ| — to tremble, to be in trepidation. The trepidation in this case may have arisen from one or both of two causes:' (1.) exultation, or joy, that the great secret was discovered; or (2.) joy that the effusion of blood might be stayed, and that there might be now no necessity to continue the execution of the sentence against the wise men. <j 1 have found a man. Marg. as in Chaldee, ' That I have found a man/ It is not to be supposed that Arioch had known any thing of the application which Daniel had made to the king to delay the execution of the sentence (ver. 16), and for any thing that appears he had suspended that execution on his own responsibility. Ig norant as he was, therefore, of any such arrangement, and viewing only his own agency in the matter, it was natural for him to go in and announce this as some thing entirely new to the king, and with out suggesting that the execution of the sentence had been at all delayed. It was a rno.st remarkable circumstance, and one of the a captives of Judah, that will make known unto the king the in terpretation.

26 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?

•which looks like a divine interposition, that he should have been disposed to delay the execution of the sentence at all, so that Daniel could have an opportunity of showing whether he could not divulge the secret. All the circumstances of the case seein to imply that Arioch was not a man of a cruel disposition, but was 'dis posed, as far as possible, to prevent the effusion of blood. ^[ Of the captives of Judah. Marg. as in Chald. ' of the child ren of the captivity.' The word Judah here probably refers to the country rather than to the people, and means that he was among those who had been brought from the land of Judah. *[ That will make known unto the king the interpretation. It is clear, from the whole narrative, that Arioch had great confidence in Daniel. All the evidence which he could have that he would be able to make this known, must have been from the fact that Daniel professed to be able to do it; but such was his confidence in him that he had no doubt that he would be able to do it.

26. The king answered, an'd said to Daniel, whose name was Belteshazzar. Notes, ch. i. 7. The king may have ad dressed him by this name, and probably did during this interview. This was the name, it would seem, by which he was known in Babylon — a name which implied honour and respectability, as being con ferred on one whom it was supposed the principal Babylonian divinity favoured. ^[ Art thou able to make known unto me the dream? One of the first points in the difficulty was to recall the dream itself, and hence this was the first inquiry which the king presented. If he could not re call that, of course the matter was at an end, and the law would be suffered to take its course.

27. Daniel answered in the presence of the king, and said, The secret which the king hath demanded, cannot the wise men, &c., show unto the king? Daniel regarded

27 Daniel answered in the pre sence of the king, and said, The secret which the kino; hath de manded cannot b the wise men, the astrologers, the magicians, the sooth sayers, show unto the king;

28 But c there is a God in heaven that revealeth secrets, and d maketh

it as a settled and indisputable point that the solution could not be hoped for from the Chaldean sages. The highest talent whicH the realm could furnish had been applied to, and had failed. It was clear, therefore, that there was no hope that the difficulty would be removed by human skill. Besides this, Daniel would seem also to intimate that the thing, from the necessity of the case, was beyond the compass of the human powers. Alike in reference to the question whether a for gotten dream could be recalled, and to the actual signification of a dream so remark able as this, the whole matter was beyond the ability of man. ^[ The loise men, the astrologers, &c. On these words see Notes on ch. i. 20. All these words occur in that verse, except r~}}% — Gozrin — rendered soothsayers. This is derived from "IHj to cut, to cut off; and then to decide, to determine; and it is thus applied to those who decide or determine the fates or: destiny of men; that is, those who "by: casting nativities from the place of the stars at one's birth, and by various arts of computing and divining, foretold the fortunes and destinies of individuals." See Gesenius, Com. z. Isai. ii. 349-356, $ 4, Von den Chaldern und deren Astrologie. On p. 555, he has given a figure, showing how the heavens were cut up, or divided, by astrologers in the practice of their art. Comp. the phrase nutneri Babylonii, in Hor. Carm. I. ii. 2. The Greek is ya^aprjvtiv — the Chaldee word in Greek letters. This is one of the words — not very few in number — which the authors of the Greek version did not attempt to translate. Such words, however, are not useless, as they serve to throw light on the question how the Hebrew and Chaldee were pronounced before the vowel points were affixed to those languages.

known to the king Nebuchadnezzar | thoughts came a into tliy mind upon what shall be in the latter days, thy bed, what should come to pass

Thy dream, and the visions of thy head upon thy bed, are these; 29 As for theo, 0 king,

hereafter: and b he that revealeth secrets maketh known to thee what shall come to pass.

Objects contemplated in all that occurred respecting this dream and its interpreta tion, was, to direct the mind of the mo narch to the true God, and to secure the acknowledgment of his supremacy. Hence it was so ordered that those who were most eminent for wisdom, and who were re garded as the favourites of heaven, were constrained to confess their entire in ability to explain the mystery. The way was thus prepared to show that he who could do this must be the true God, and must be worthy of adoration and praise. Thus prepared, the mind of the monarch was now directed by this pious Hebrew youth, though a captive, to a truth so momentous and important. His whole training; hi I modesty, and his piety, all were combined to lead him to attribute whatever skill he might evince in so diffi cult a matter to the true God alone: and we can scarcely conceive of a more sub lime object of contemplation than this young man, in the most magnificent court of the world, directing the thoughts of the most mighty monarch that then occupied a. throne, to the existence and | the perfections of the true God. ^[ And maketh known to the king Nebuchadnezzar. Marg. hath made. The translation in the text is more correct, for it was not true that he had as yet actually made these things known to the king. He had fur nished intimations of what was to occur, but he had not yet been permitted to un derstand their signification. *[ What shall be in the latter days. Gr. fa' f.a\arwv TU>V tiliepui' — ' in the last days.' Vulg. in noviseimis temporibiis — 'in the last times.' Chald. H*!?1"1 n<lT!??— 'in the after days;' or, as Faber expresses it, in the afterhood of days. The phrase means what we would express by saying, hereafter; in future times; in time to come. This phrase often has special reference to the.times of the Messiah, as the last dispen sation of things on the earth, or as that under which the affairs of the world will oo wound up. Cornp. Notes on Isa. ii. 2. It does not appeal', however, to be used in that sense here, but it denotes merely future times. The phrase ' the latter days,' therefore, does not exactly convey the sense of the original. It is future days rather than latter days. ^[ Thy dream and the visions of thy head upon thy led. The phrase 'visions of thy head,' means conceptions or notions formed by the brain. It would seem from this that, even in the time of Daniel, the brain was regarded as, in some sense, tho organ of thinking, or that thought had its scat in the head. We are not to suppose that, by the use of these different expres sions Daniel meant to describe two things, or to intimate that Nebuchadnezzar had had visions which were distinct. What he saw might be described as a dream or a vision. It, in fact, had the nature of both. ^[ Are these. ' These which I now proceed to describe.'

29. As for thee, 0 king, thy thoughts came into thy mind upon thy bed. Marg. up; that is, thy thoughts ascended. The Chaldee is, ' thy thoughts ascended' — ip1??- So the Greek: ' Thy thoughts ascended — avifaaav — upon thy couch.' There is, evi dently, some allusion to the thoughts ascending,* or going up, and perhaps the idea is that they were employed on im portant subjects — an idea which we now express by saying that one's thoughts are elevated, as contrasted with those which are low and grovelling. ^[ What should come to pass hereafter. It would seem most probable from this that the thoughts of Nebuchadnezzar were occupied with this subject in his waking moments on his bed, and that the dream was grafted on this train of thought when he fell asleep. Nothing is more probable than that his thoughts might be thus occupied. The question respecting his successor; the changes which might occur; the possi bility of revolutions in other kingdoms, or in the provinces of his own vast erupire, all were topics on which his mind would probably be employed. As God designed, too, to fix his thoughts particularly on that general subject- — the

30 But as for me, this secret is ii >t revealed to me for any wisdom » that I have more than any living, but for * their sakes that shall make

changes which were to occur in his em pire — such an occasion, when his atten tion was greatly engrossed with the subject, would be very suitable to impart the knowledge which he did by this vision. Daniel refers to this, probably, because it would do much to confirm the monarch in the belief of his inspiration if he referred to the train of thought Avhich had preceded the dreain; as it is not im probable that the king would remember his waking thoughts on the subject, though his dream was forgotten.

30. But as for me. So far as I am con cerned in this matter, or whatever skill or wisdom I may evince in the interpre tation, it is not to be traced to myself. The previous verse commences with the expression ' as for tliee,' and in this verse by the phrase ' as for me,' Daniel puts himself in strong contrast with the king. The way in which this was done was not such as to flatter the vanity of the king, and cannot be regarded as the art of the courtier, and yet it was such as would be universally adopted to conciliate his fa vour, and to give him an elevated idea of the modesty and piety of the youthful Darnel. In the previous verse he says, that, as to what pertained to the king, God had greatly honoured him by giving him important intimations of what was yet to occur. Occupying the position which he did, it might be supposed that it would not be wholly unnatural that he should be thus favoured, and Daniel does not say, as in his own case, that it was not on account of anything in the cha racter and rank of the king that this had been communicated to him. But when he comes to speak of himself — a youth j a captive; a stranger in Babylon; a native of another land, nothing was more natu ral or proper than that he should state distinctly that it was not on account of anything in him that this was done. ^[ This secret is not revealed to me for any wisdom that I have more than any living. That is, 'it is not by any wisdom which I have above others, nor is it on account of any previous wisdom which I have pos sessed or manifested.' There is an abso-

known the interpretation to the king, and that thou migbtest know the thoughts of thy heart.

b Or, the intent that the interpretation may be made known.

lute and.total disclaimer of the idea that it was in any sense, or in any way, on account of his own superiority in wisdom. All the knowledge which he had in the case was to be traced entirely to God. f But for their gakes that shall make known the interpreta tion to the king. Marg., ' or, the intent that the interpretation may be made known.' The margin is the more correct rendering, and should have been admitted into the text. The literal translation is, 'but (]&) on account of the thing that they might make known the interpretation to the king.' The word rendered ' make known' is indeed in the plural, but it is evidently used in an impersonal sense, meaning that the interpretation would be made known. ' It was to the intent that they might make it known;' that is, that somebody might do it, or that it might be done. Would not modesty and delicacy lead to the choice of such an expression here, inclining Daniel to avoid, as far as pos sible, all mention of himself? The main thought is, that the grand object to be secured was not to glorify Daniel, or any other human being, but to communicate to this heathen monarch important truths respecting coming events, and through him to the world. ^[ And that thou mightest know the thoughts of thy heart. In reference to this matter. That is, that he might be able to recall the thoughts which passed through his mind in the dream. This (vs. 27-30) is the introduction to the important disclosure which, Daniel was about to make to the kin,g. This entire disclaimer of the honour of having originated the interpretation by his own wisdom, and ascribing it to God, is worthy here of special attention. It is probable that the magicians were accustomed to ascribe to their own skill and sagacity the ability to interpret dreams and the other prognostics of the future, and to claim special honour on that account. In oppo sition to this, Daniel utterly disclaims any such wisdom himself, and attributes the skill which he has entirely to God. This is a beautiful illustration of the nature of modesty and piety. It places before us a young man, having now the prospect of being elevated to great honours; under every temptation to arrogate the pos session of extraordinary wisdom to him self; suddenly exalted above all the sages of the most splendid court on earth, dis claiming all merit, and declaring, in the most solemn manner, that whatever pro found wisdom there might be in the com munication which he was about to make, it was not in the slightest degree to he traced to himself. See the remarks at the end of the chapter (6.)

31. Thou, 0 king, sawest. Marg. wast teeing. The margin is in accordance with the Chaldee. The language is properly that which denotes a prolonged or atten tive observation. He was in an attitude favourable to vision, or was looking with intensity, and there appeared before him this remarkable image. Comp. ch. vii. 1, 2, 4, 6. It was not a thing which appeared for a moment, and then van ished, but which remained so long that he could contemplate it with accuracy. *l And, behold, a great image. Chald. one image that was grand — NOfr in D7$. So the Vulgate — statua una grandis. So the Greek — eixuv pia. The object seems to he to fix the attention on the fact that there was but one image, though composed of so different materials, and of materials that seemed to be so little fitted to be worked together into the same statue. The idea, by its being represented as one, is, that it wafi, in some respects, the same kingdom that he saw symbolized: that is, that it would extend over the same coun tries, and could be, in some sense, re garded as a prolongation of the same empire. There was so much of identity, though different in many respects, that it could be represented as one. The word rendered image — "?)? — denotes properly a shade, or shadow, and then anything that shadows forth, or that represents any thing. It is applied to man (Gen. i. 27), as shadowing forth, or representing God; that is, there was something in man when he was created, which had so far a re semblance to God that he might be re garded as an image of him. The word is often used to denote idols — as supposed to be a representation of the gods, either in their forms, or as shadowing forth their image, whose brightness was exce* character, as majestic, stern, mild, scverOj merciful, <fec. Num. xxxiii. 52; 1 Sam. vi. 5; 2 Kings xi. 18; 2 Chron. xxiii. 17; Ezek. vii. 20, xvi. 17, xxiii. 14; Amos v. 26. This image is not represented as an idol to be worshipped, nor in the use of the word is it to be supposed that there is an allusion, as Prof. Bush supposes, to the fact that these kingdoms would be idolatrous, but the word is used in its proper and primitive sense, to denote something which would represent, or shadow forth the kingdoms which would exist. The exact size of the image is not mentioned. It is only suggested that it was great — a proper characteristic to represent the greatness of the kingdoms to which it referred. ^ This great image. The word here rendered great — 33 is dif ferent from that used in the previous clause, though it is not easy to determine the exact difference between the words. Both denote that the image was of gigantic dimensions. It is well remarked by Prof. Bush, that "the monuments of antiquity sufficiently evince that the humour prevailed throughout the East, and still more in Egypt, of constructing enormous statues, which were usually dedicated to some of their deities, and connected with their worship. The ob ject, therefore, now presented in the monarch's dream, was not, probably, en tirely new to his thoughts." <[ Whose brightness was excellent. ' Whose bright ness excelled, or was unusual and re markable.' The word rendered brightness — W — is found only in Daniel. It is ren dered brightness in ch. ii. 31, iv. 36, and in the margin in ch. v. 6, and counte nance in ch. v, 6 (text), and in vs. 9, 10, ch. vii. 28. From the places where it ia found, particularly ch. iv. 36, it is clear that it is used to denote a certain beauty, or majesty, shining forth in the counte nance, which was fitted to impress the beholder with awe. The term here is to be understood not merely of the face of the image, hut of its entire aspect, as having something in it signally splendid and imposing. We have only to conceive of a colossal statue whose head was bur nished gold, and a large part of whoso frame was polished silver, to see the J force of this language. If Stood Icfon

lent, stood before thee; and the form thereof was terrible.

32 This image's head was of tine

gold, his breaJt and his arms of sil ver, his belly and his a thighs of brass, thee. It stood over against him in full view. He had an opportunity of sur veying it clearly and distinctly. ^ And the form thereof was terrible. Vast, im posing, grand, fearful. The sudden ap pearance of such an object as this could not but fill the mind with terror. The design for which this representation was made to Nebuchadnezzar, is clearly un folded in the explanation which Daniel gives. It may be remarked here, in general, that such an appearance of a gigantic image was well adapted to re present successive kingdoms, and that the representation was in accordance with the spirit of ancient times. " In ancient coins and medals," says the editor of the Pic torial Bible, " nothing is more common than to see cities and nations represented by human figures, male and female. Ac cording to the ideas which suggested such symbols, a vast image in the human figure was, therefore, a very fit emblem of sovereign power and dominion, while the materials of which it was composed did most significantly typify the character of the various empires, the succession of which was foreshown by this vision. This last idea, of expressing the condition of things by metallic symbols, was pre valent before the time of Daniel. Hesiod, who lived about two centuries before Daniel, characterises the succession of ages (four) by the very same metals — gold, silver, brass, and iron."

32. This image's head was of fine gold. Chald. good gold— W ^1— that is, fine, pure, unalloyed. The whole head of the figure, colossal as it was, appeared to be composed wholly of this. Had the ivhole image been made of gold, it would not have been so striking — for it was not un common to construct vast statues of this metal. Comp. ch. iii. 1. But the remark able peculiarity of this image was, that it was composed of different materials, some of which were seldom or never used in such a structure, and all of which had a peculiar significancy. On the significancy of this part of the figure, and the resem blance between this head of gold and Nebuchadnezzar himself, see Notes on vs. 37, 38. *[ His breast and his anna of iilrcr. The word rendered breast — PT! — is in the plural number, in accordance with a common usage in the Hebrew, by which several members of the human body are often expressed in the plural — aa 013=3 — -faces, &c. There is a foundation for such a usage in nature, in the two fold form of many of the portions of the human body. The portion of the body which is here represented is obviously tha upper portion of the front part — that which is prominently visible when we look at the human frame. Next to the head it is the most important part, as it em braces most of the vital organs. Some degree of inferiority, as well as the idea of succession, would be naturally re presented by this. " The inferior value of silver as compared with gold, will naturally suggest some degree of de cline or degeneracy in the character of the subject represented by the metal; and so in other members, as we proceed down ward, as the material becomes contin ually baser, we naturally infer that the subject deteriorates, in some sense, in the like manner." Prof. Bush, in loc. On the kingdom represented by this, and the propriety of this representation, see Notes on ver. 39. ^[ His belly and his thighs of brass. Marg. 'sides. It is not necessary to enter minutely into an examination of the words here used. The word belly denotes, unquestionably, the regions of the abdomen as externally visible. The word rendered thighs in the text, is rendered sides in the margin. It is, like the word breaxt in the previous verse, in the plural number, and for the same reason. The Hebrew word — 'HI? — is commonly ren dered thigh in the Scriptures (Gen. xxiv. 2, 9, xxxii. 25, 31, 32, et al.), though it is also frequently rendered side, Ex. xxxii. 27, xl. 22, 24; Lev. i. 4; JTum. iii. 29, et al. According to Gesenius, it denotes " the thick and double fleshy member which commences at the bottom of the spine, and extends to the lower legs." It is that part on which the sword was formerly worn. Ex. xxxii. 27, Judg. iii. 16, 21; Ps. xlv. 4. It is also that part which was smitten, as an expression of mourning, or of indignation. Jer. xxxi. 19; Ezck. xxi. 17. Comp. Horn. II. xii. 162, xv. 397; Od. xiii. 198; Cic. cl. Orat

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

* Or. which was not in hands.

34 Thou sawest till that a stone was cut out » without b hands, which

80; Quinc. xi. 3. It is not improperly here rendered thighs, and the portion of the figure that Avas of brass was that between! the breast and the lower legs, or extended j from the breast to the knees. The word \ is elsewhere employed to denote the shaft or main trunk of the golden candlestick of the tabernacle. Ex. xxv. 31, xxxvi. 17, Num. viii. 4. ^[ Of brass. An infe rior metal, and denoting a kingdom of inferior power or excellence. On the kingdom represented by this, see Notes on ver. 39.

33. His legs of iron. The portion of the lower limbs, from the knees to the ancles. This is undoubtedly the usual meaning of the English word leys, and it as clearly appears to be the sense of the original word here. Iron was regarded as inferior to either of the other metals specified, and yet was well adapted to denote a kingdom of a particular kind — less noble in some respects, and yet hardy, powerful, and adapted to tread down the world by conquest. On the application of this, see Notes on ver. 40. ^ His feet part of iron and part of clay. As to his feet; or in respect to his feet, they were partly of iron, and partly of clay — a mix ture denoting great strength, united with that which is fragile and weak. The word rendered day in this place — *!?? — is found nowhere else except in this chapter, and is always rendered clay. Ch. ii. 33, 34, 35, 41 (twice), 42, 43 (twice), 45. In some instances (vs. 41, 43) the epithet miry is applied to it. This would seem to imply that it was not 'burnt or baked clay,' or ' earthenware,' as Prof. Bush supposes, but clay in its natural state. The idea would seem to be, that the framework, so to speak, was iron, with clay worked in, or filling up the inter stices, so as to furnish an image of strength combined with that which is weak. That it would be well adapted to represent a kingdom that had many elements of permanency in it, yet that was combined with things that made it weak — a mixture of that which was pow erful with that which was liable to be crushed; capable of putting forth great efforts, and of sustaining great shocks, and yet having such elements of feeble ness and decay as to make it liable to be overthrown. For the application of this, see Notes on vs. 41-43.

34. Thou sawest. Chald. 'Thou wast seeing;' that is, thou didst continue to behold, implying that the vision was of somewhat long continuance. It did not appear, and then suddenly vanish, but it remained so long that he had an oppor tunity of careful observation. «j Till that a stone was cut without hands. That is, from a mountain or hill. ver. 45. This idea is expressed in the Latin and the Greek version. The vision appears to have been that of a colossal image standing on a plain, in the vicinity of a mountain, standing firm, until, by some unseen agency, and in an unaccountable manner, a stone became detached from the mountain, and was made to impinge against it. The margin here is, which was not in his hands. The more correct rendering of the Chaldee, however, is that in the text: literally, < a stone was cut out which was not by hands' —??T?: — or per haps still more accurately, 'a stone was cut out which was not in hands,' so that the fact that it was not in or by hands refers rather to its not being projected by hands than to the manner of its being detached from the mountain. The essen tial idea is, that the agency of hands did not appear at all in the case. The stone seemed to be self-moved. It became detached from the mountain, and, as if instinct with life, struck the image and demolished it. The word rendered stone — P^ — determines nothing as to the size of the stone, but the whole statement would seem to imply that it was not of large dimensions. It struck upon the feet of the image (ver. 35), and it became itself a great mountain — all which would seem to imply that it was at first not large. What increased the astonishment of the monarch was, that a stone of such dimensions should have been adequate to overthrow so gigantic a statue, and to have ground it to powder. The points on which it was clearly intended to fix the attention of the monarch, and which made the vision so significant and remark able were these: (a) the colossal size a.nd firmness of the image; (b) the fact that a

smote the image upon his feet that were of iron and clay, and brake them to pieces.

35 Then was the iron, the clay,

stone, not of large size, should be seen to be self-detached from the mountain, and to move against the image; (c) the fact that it should completely demolish and pulverise the colossal figure; and (d) the fact that then this stone of inconsiderable size should be itself mysteriously augment ed until it filled the world. It should be added, that the vision appears not to have been that of a stone detached from the side of a hill, and rolling doicn the mountain by the force of gravitation, but that of a stone detached, and then moving off toward the image as if it had been thrown from a hand, though the hand was un seen. This would very strikingly and appropriately express the idea of some thing apparently small in its origin, that was impelled by a cause that was unseen, and that bore with mighty force upon an object of colossal magnitude, by an agency that could not be explained by the causes that usually operate. For the application and pertinency of this, see Notes on vs. 44, 45. ^ Which smote the image upon his feet. The word here used — Nnp — means to strike, to smite; without reference to the question whether it is a single blow, or whether the blow is often repeated. The Hebrew Avord — NH£ — is uniformly used as referring to the ckyjping of the hands; that is, smiting them to gether. Ps. xcviii. 8; Isa. Iv. 12; Ezek. xxv. 6. The Chaldee word is used only here and in ver. 35, referring to the smiting of the image, and in ch. iv. 35, where it is rendered 'stay' — 'none can stay his hand.' The connection here, and the whole statement, would seem to demand the sense of a continued or pro longed smiting, or of repeated blows, rather than a single concussion. The great image was not only thrown down, but there was a subsequent process of comminution independent of what would have been produced by the fall. A fall would only have broken it into large blocks or fragments; but this continued smiting reduced it to powder. This would imply, therefore, not a single shock, or violent blow, but some cause continuing to operate until that which had been the brass, the silver, and the gold, broken to pieces together, and be came like * the chaff of the summer threshing-floors; and the wind car* overthrown was effectually destroyed, like a vast image reduced to impalpable pow der. The first concussion on the feet made it certain that the colossal frame would fall; but there was a longer pro cess necessary before the whole effect should be accomplished. Comp. Notes on vs. 44, 45. ^[ And brake them to pieces. In ver. 35, the idea is, " they became like the chaff of the summer threshing-floors." The meaning is not that the image waj broken to fragments, but that it was beaten fine — reduced to powder — so that it might be scattered by the wind. This is the sense of the Chaldee word — PPJ? — and of the Hebrew word also — PiT?. See Ex. xxxii. 20: "And he took the calf which they had made, and burned it in the fire, and (/round it to powder." Deut. ix. 21: "And I took your sin, the calf which ye had made, and burnt it with fire, and stamped it, and ground it very small, even until it was as small as dust." Isa. xli. 15: " Thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff." 2 Kings xxiii. 15: " He burnt the high places, and stamped it small to powder." 2 Chron. xxxiv. 4: " And they brake down the altars, <fcc., and made dust of them, and strewed them upon the graves of them that had sacrificed unto them." Comp. Ex. xxx. 36; 2 Chron. xxxiv. 7; 2 Kings xxiii. 6. From these passages it is clear that the general mean ing of the word is that of reducing any thing to fine dust or powder, so that it may be easily blown about by the wind.

35. Then- was the iron, the clay, the brass, the silver, and the gold broken ir, 2>ieces together, and became like the chaff of the summer thrcshiny-floor. The word rendered together — ^7^ — our translators would seem to have understood as refer ring to time; to its being done simul taneously. The more literal interpreta tion, however, is * as one;' that is, 'they were beaten small as one,' referring to identity of condition. They were all re duced to one indiscriminate mass; to sucfc a mass that the original materials could no longer be distinguished, and would aU

ried them away, that a no place was found for them: and the stone that emote the image became a great »> mountain, and filled c the whole earth.

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

37 Thou, 0 king, art a king * of iings: for e the God of heaven hath

be blown away together. The literal meaning of the word used — in — and ^n — is one, or first. Ezra iv. 8, "wrote a letter;" v. 1 3, " in the first year of Cyrus;" vi. 2, " a roll;" Dan. ii. 9, " there is but one decree for you;" iii. 19, "heat the furnace one seven times hotter," &c. United Avith the conjunction (D) it means as one, like the Heb. "V38?. Eccl. xi. 6; 2 Chron. v. 13; Ezra ii. 6, iii. 9; Isa. Ixv. 25. The phrase "chaff of the summer threshing-floors," refers to the mode of winnowing grain in the East. This was done in the open air, usually on an ele vated place, by throwing the grain when threshed into the air with a shovel, and the wind thus drove away the chaff. Such chaff, therefore, naturally became an em blem of anything that was light, and that would be easily dissipated. See Notes on Isa. xxx. 24. Matt. iii. 12. f And the wind carried tliem away, that no place was found for them. They were entirely dis sipated, like chaff. As that seems to have no longer any place, but is carried we know not where, so the figure here would denote an entire annihilation of the power to which it refers. ^[ And the stone that smote the image became a great mountain, and filled the whole earth. The vision which was before the mind of the king as here represented was, that the stone which was cut out of the mountain was at first small, and that while he con templated it, it swelled to larger dimen sions, until it became an immense moun tain — a mountain that filled the whole land. It was this which, perhaps, more than anything else, excited his wonder, that a stone, at first of so small dimen sions, shouli of itself so increase as to surpass the size of the mountain from which it was cut, until it occupied every place in view. Everything about it was so remarkable and unusual that it was no wonder that he could not explain it. We have now gone over a description of the literal vision as it appeared to the mind of the monarch. Had it been left here, ii \& clear that it would have been of dim- cult interpretation, and possibly the true explanation might never have been sug gested. We have, however, an exposition by Daniel, which leaves no doubt as to its design, and which was intended to carry the mind forward into some of the most important and remarkable events of history. A portion of his statement has been fulfilled; a part remains still unac complished, and a careful exposition of his account of the meaning of the vision will lead our thoughts to some of the most important historical events which have occurred in introducing the Chris tian dispensation, and to events still more important in the statement of what is yet to come.

36. This is the dream; and we ivill tell the interpretation thereof before the king. Daniel here speaks in his own name, and in the name of his companions. Hence he says ' we will tell the interpretation.' It was in answer to their united supplica tions (ver. 18), that this meaning of the vision had been made known to him, and it would not only have been a violation of the rules of modesty, but an unjust assumption, if Daniel had claimed the whole credit of the revelation to himself. Though he was the only one who ad dressed the king, yet he seems to have desired that it might be understood that he was not alone in the honour which God had conferred, and that he wished that his companions should be had in just remembrance. Comp. ver. 49.

37. Thou, 0 king, art a king of kings. The phrase ' king of kings' is a Hebraism, to denote a supreme monarch, or one who has other kings under him as tributary- Ezra vii. 12; Ezek. xxvi. 7. As such it is applied by way of eminence to the Son of God in Rev. xvii. 14, xix. 16. As here used, it means that Nebuchadnezzar ruled over tributary kings and princes, or that he was the most eminent of the kings of the earth. The sceptre which he swayed was, in fact, extended over many nation:: that were once independent kingdoms, and the title here conferred on him wa*

38 And wheresoever the children of men dwell, the beasts of the field

and the fowls of the heaven hath he given a into thy hand, and hath made thee ruler over them all. Thou art this head of gold.

not one that was designed to natter the monarch, but was a simple statement of what was an undoubted truth. Daniel would not withhold any title that was in accordance with reality, as he did not withhold any communication in accord ance with reality that was adapted to humble the monarch. ^[ For the God of heaven hath given thee a kingdom, &c. At the same time that Daniel gave him a title which might in itself have ministered to the pride of the monarch, he is careful to remind him that he held this title in virtue of no wisdom or power rf his own. It was the true God who had conferred on him the sovereignty of these extensive realms, and it was one of the designs of this vision to show him that he held his power at his will, and that at his pleasure he could cause it to pass away. It was the forgetfulness of this, and the pride resulting from that forgetfulness, which led to the melancholy calamity which befel this haughty monarch, as recorded in ch. iv.

38. And wheresoever the children of men dwell, the beasts of the field, and the fowls of the heaven, hath he given into thy hand. This is evidently general lan guage, and is not to be pressed literally. It is designed to say that he ruled over the whole world; that is, the world as then known. This is common language applied in the Scriptures to the Baby lonian, Persian, Grecian and Roman

Israel, Thus shall ye say unto your mas ters; I have made the earth, the man and the beast that are upon the ground, by my great power, and by my out-stretched arm, and have given it unto whom it seemed meet unto me. And now I have given all these lands into the hands of Nebuchadnezzar, the king of Babylon, my servant; and the beast of the field I have given him also to serve him. And all nations shall serve him, and his son, and his son's son, until the very time of his land come; and then many nations and great kings shall serve themselves of him. And it shall come to pass, that the nation and kingdom which will not serve the same Nebuchadnezzar, the king of Babylon, and that will not put their neck under the yoke of the king of Bahylon, that nation will I punish, saith the Lord, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand." At the time referred to by Daniel, the sceptre of Nebuchadnezzar extended over all these realms, and the world was, in fact, placed substantially under one head. " All the ancient Eastern histories," says Bishop Newton, " almost are lost; but there are some fragments even of heathen, historians yet preserved, which speak of this mighty conqueror and his extended empire. Berosus, in Josephus (Contra Apion, 1. i. $ 19), says that he held in sub jection Egypt, Syria, Phenicia, Arabia,

kingdoms. Thus in ver. 39, the third of and by his exploits surpassed all the Chalthese kingdom, the Grecian, was to "bear deans and Babylonians who reigned before rule over all the earth." Comp. ch. viii. 5: him. Strabo asserts that this kin cr among:

" And, as I was considering, behold, an he-goat came from the west on the face of the whole earth." So of the Roman empire, in ch. vii. 23: " The fourth beast shall devour the whole earth." The de claration that his kingdom embraced the beasts of the field and the fowls of the air, the Chaldeans was more celebrated than Hercules; that he proceeded as far as to the pillars of Hercules, and led his army cut of Spain into Thrace and Pontus. But his empire, though of great extent, was yet of no long duration; for it ended in his grandson Belshazzar, not seventy is a strong expression, meaning that he | years after the delivery of this prophecy, reigned over the whole world. A some- j nor above twenty-three years after the what similar description of the extent i death of Nebuchadnezzar." Newton on of the empire of the king of Babylon occurs in Jcr. xxvii. 4-8: " And com mand them to say unto their masters, Thus saith the Lord of hosts, the Gtd of 12* the Prophecies, pp. 186, 187. f Thou art this head of gold. The head of gold seen in the image represents thee as the sove reign of a vast empire. Compared with the other monarchs who are to succeed! thee, thou art like gold compared with silver, and brass, arid iron; or, compared with thy kingdom, theirs shall be as silver, brass, and iron compared with gold. It was common, at an early period, to speak of different ages of the world as resembling different metals. Coinp. Notes onver. 31. In reference to the expres sion before us, " Thou art this head of gold," it should be observed, that it is not probably to be confined to the monarch himself, but is rather spoken of him as the head of the empire; as representing the state; as an impersonation of that dynasty. The meaning is, that the B;fbylonian em pire, as it existed under him, in its rela tion to the kingdoms which should suc ceed, was like the head of gold seen in the image as compared with the inferior metals that made up the remaining por tions of the image. Daniel, as an inter preter, did not state in what the resem blance consisted, nor in what respects his empire could be likened to gold as com pared with those which should follow. In the scanty details which we now have of the life of that monarch, and of the events of his reign, it may not be possible to see as clearly as would be desirable, in what that resemblance consisted, or the full propriety of the appellation given to him. So far as may now be seen, the resemblance appears to have been in the following things: (I.) In respect to the empire itself of which he was the sove reign, as standing at the head of the others — the first in the line. This was not indeed the first kingdom, but the de sign here was not to give an account of all the empires on earth, but to take the world as it was then, and to trace the suc cessive changes which would occur pre paratory to the establishment of the kingdom which should finally spread over the earth. Viewed in reference to this design, it was undoubtedly proper to designate the empire of Babylon as the head. It not only stood before them in the order of time, but in such a relation that the others might be regarded as in some sort its successors; that is, they would succeed it in swaying a general encptre over the world. In this respect they would resemble also the Babylonian. At the time here referred to, the dominion over which Nebuchadnezzar swayed his sceptre was at the head of the nations; Was th« central power of tho Pagan world; was the only empire that could claim to be universal. For a long period the kingdom of Babylon had been de pendent on that of Assyria, and while Nineveh was the capital of the Assyrian empire, Babylon was the head of a king dom, in general subordinate to that of Assyria, until Nabopolassar, the imme diate predecessor of Nebuchadnezzar, ren dered the kingdom of Babylon inde pendent of the Assyrians, and transferred the seat of empire to Babylon. This was about the year 626 before the Christian era. See Universal History, vol. iii. pp. 412-415. Nebuchadnezzar, receiving this mighty kingdom, had carried his own arms to distant lands; had conquered India, Tyre, and Egypt; and, as would appear, all Northern Africa, as far as the pillars of Hercules, and, with quite unim portant exceptions, all the known world was subject to him. (II.) The appel lation ' head of gold' may have been given him on account of the splendor of his capi tal, and the magnificence of his court. In Isa. xiv. 4, Babylon is called "the golden city." See Notes on that place. In Isa. xiii. 19, it is called " the glory of king doms, the beauty of the Chaldees' excel lency." In Isa. xlvii. 5, it is called " the lady of kingdoms." In Jer. li. 13, it is spoken of as "abundant in treasures," and in ver. 41, as "the praise of the whole earth." So in profane writers, Babylon has similar appellations. Thus in yEsch. Per. 51, mention is made of Baj3v\ui> 77 no\vxpvffos — Babylon abounding in gold. The conquests of Nebuchadnezzar enabled him to bring to his capital the spoils of nations, and to enrich his capital above any other city on the earth. Ac cordingly, he gave himself to the work of adorning a city that should bo worthy to be the head of universal empire, and suc ceeded in making it so splendid as to be regarded as one of the wonders of the world. His great work in adorning and strengthening his capital consisted, first, of the building of the immense walls of the city; second, of the tower of Belns; and third, of the hanging gardens. For a full Ascription of these, see Prideaux's Connection, vol. i. p. 232. scq. (III.) The appellation may have been given him by comparison with the kingdoms which were to succeed him. In some respects — in ex tent and power — some one or more of them, as the Roman, might surpass his; but the appellation which was appropriate to them was not gold, but they would be best denoted by the inferior metals. Thus the Medo-Persian kingdom was less splendid than that of Babylon, and would be better represented by silver; the Mace donian, though more distinguished by its conquests, was less magnificent, and would be better represented by brass; and the Roman, though, ultimately still more ex tensive in its conquests, and still more mighty in power, was less remarkable for splendor than strength, and would be better represented by iron. In magnifi cence, if not in power, tho Babylonian surpassed them all; and hence the pro priety of the appellation, ' head of gold.' (IV.) It is possible that in this appel lation there then may have been some reference to the character of the monarch himself. In Jer. xxvii. 6, he is spoken of as the ' servant of God/ and it is clear that it was designed that a splendid mis sion was to be accomplished by him as under the divine control, and in the pre paration of the world for the coming of the Messiah. Though he was proud and haughty as a monarch, yet his own per sonal character would compare favourably with that of many who succeeded him in these advancing kingdoms. Though his conquests were numerous, yet his career as a conqueror was not marked with cru elty, like that of many other warriors. He was not a mere conqueror. He loved also the arts of peace. He sought to em bellish his capital, and to make it in out ward magnificence, and in the talent which he concentrated there, truly the capital of tho world. Even Jerusalem he did not utterly destroy, but having se cured a conquest over it, and removed from it what he desired to embellish his own capital, he still intended that it should be the subordinate head of an important province of his dominions, and placed on the throne one who was closely allied to the king who reigned then when he took the city. But the appellation here, and the reign of Nebuchadnezzar, are to be con templated chiefly, like the kingdoms that succeeded, in their relation to redemption. It is in this aspect that the study of his tory becomes most interesting to a mind that regards all events as embraced in the eternal counsels of God, and it is undoubt edly with reference to this that the his tory of these kingdoms becomes in any way introduced into the inspired writings. All history may be contemplated under two aspects: in its secular bearing; and in its relation to the redemption of the world. In the former aspect, it has great and important uses. As furnishing les sons to statesmen; as showing the pro gress of society; as illustrating the effects of vice and immorality, and the evils of I anarchy, ambition, and war; as recording and preserving the inventions in the arts, and as showing what are the best methods of civil government, and what conduces most to the happiness of a people, its value cannot well be over-estimated. But it is in its relations to the work of re deeming man that it acquires its chief value, and hence the sacred volume is so much occupied with the histories of early nations. The rise and fall of every na tion; the conquests and defeats which have occurred in past times, may all have had, and perhaps may yet be seen to have had, an important connection with the redemption of man — as being designed to put the world in a proper position for the coming of the Prince of Peace, or in some way to prepare the way for the final triumph of the gospel. This view gives a new and important aspect to history. It becomes an object in which all on earth who love the race and desire its re demption, and all in heaven, feel a deep concern. Every monarch; every war rior: every statesman; every man who by his eloquence, bravery, or virtue, has con tributed anything to the progress of the race, or who has in any way played an important part in progress of the world's affairs, becomes a being on whom we can look with intense emotion; and in refe rence to every man of this character, it would be an interesting inquiry what he has done that has contributed to prepare the way for the introduction of the Mediatorial scheme, or to facilitate its progress through the world. In reference to this point, the monarch whose charac ter is now before us seems to have been raised up, under an overruling Provi dence, to accomplish the following things: (1.) To inflict punishment on the revolted people of God for their numerous idol atries. See the Book of Jeremiah, passim. Hence, he led his armies to the land of Palestine; he swept away the people, ana bore them into captivity; he burnt the temple, destroyed the capital, and laid the land waste. (2.) He was the instrument in the hand of God of effectually puri fying the Jewish nation from the sin of

39 And aftei thee shall arise an

other kingdom inferior > to thee, idolatry. It was for that sin eminently that they were carried away; and never in this world have the ends of punish ment been better secured than in this instance. The chastisement was effectual. The Jewish nation has never since sunk into idolatry. If there have been indi viduals of that nation — of which, however, there is no certain evidence — who have become idolaters, yet as a people they have been preserved from it. More than two thousand five hundred years have since passed away; they have been wan derers and exiles in all lands; they have been persecuted, ridiculed, and oppressed on account of their religion; they have been placed under every possible induce ment to conform to the religion around them, and yet, as professed worshippers of Jehovah, the God of their fathers, they have maintained their integrity, and neither promises nor threatenings, neither hopes nor fears, neither life nor death, have been sufficient to constrain the He brew people to bow the knee to an idol god. (3.) Another object that seems to have been designed to be accomplished by Nebuchadnezzar in relation to Redemp tion, was, to gather the nations under one head preparatory to the coming of the Messiah. It will be seen in the remarks which will be made on the relation of the Roman empire to this work (Notes on vs. 40-43), that there were important reasons why this should be done. Preparatory to that, a succession of such kingdoms each swayed the sceptre over tho whole world, and when the Messiah came, the way was prepared for the easy and rapid pro pagation of the new religion to the re motest parts of the earth.

39. And after thee. This must mean subsequently to the reign, but it does'not mean that the kingdom here referred to would immediately succeed his own reign, for that would not be true. The Medo- Persian empire did not come into the ascendency until many years after the death of Nebuchadnezzar. This occurred during the reign of Belshazzar, a grand son of Nebuchadnezzar, between whose reign and that of his grandfather there had intervened the reigns of Evil-merodach and Neriglassar besides, as the refiuii rider of the prophecy relating to.Do image refers to kingdoms, and not to individual monarchs, it is clear thai this also relates not primarily to Nebu chadnezzar as an individual, but as the head of a kingdom. The meaning is, that a kingdom would succeed that over which he reigned, so far inferior that it might be represented by silver as compared with gold, ^f Shall arise another kingdom. Chald. 'shall stand up — Dlplp — another kingdom.' This is language which would denote something different from a succes sion in the same dynasty; for that would be a mere continuance of the same king dom. The reference is evidently to a change of empire j and the language im plies that there would be some revolution or conquest by which the existing king dom would pass away, and another would succeed. Still, there would be so much of sameness in respect to its occupying essentially the same territory, that it would be symbolized in the same image that appeared to Nebuchadnezzar. The kingdom here referred to was undoubt edly the Medo-Persian. established by Cyrus in the conquest of Babylon, which continued through the reigns of his suc cessors until it was conquered by Alex ander the Great. This kingdom succeeded that of Assyria, or Babylon, 538 years B. C., to the overthrow of Darius Codomanus, 333 years B. C. It extended, of course, through the reigns of the Persian kings, which acted so important a part in the invasion of Greece, and whose defeats have given immortality to the names of Leonidas, Aristides, Miltiades, and Themistocles, and made the names of Salamis, Thermopylae, Marathon, and Leuctra so celebrated. For a general account of Cyrus, and the founding of the Medo-Persian empire, the reader is referred to the Notes on Isa. xli. 2. ^f Inferior to thee. And therefore repre sented by silver as compared with gold. In what respects it would be inferior, Daniel does not specify, and this can only be learned from the facts which occurred in relation to that kingdom. All that is necessary to confirm the truth of the pro phetic description, is, that it was to be so far inferior as to make the appellation silver applicable to it in comparison with the kingdom of Babylon, represented by gold. The expression would denote that and another third kingdom of brass, which » shall bear rule over all the earth.

there was a general decline or degene racy in the character of the monarchs, and the general condition of the empire. There have been different opinions as to the inferiority of this kingdom to the Babylonian. Calvin supposes that it re fers to degeneracy; Geir supposes that it relates to the duration of the kingdom — this continuing not more than two hun dred and forty years, while the other, including the Assyrian, embraced a period of one thousand five hundred years; Polanus supposes that the meaning is, that the Babylonian had more rest and tranquillity; while Junius, Willett, and others understand it of a milder and more humane treatment of the Jews on the Babylonians than the Persians. Per haps, however, none of these opinions meet the circumstances of the case, for they do not furnish as full an account of the reasons of this inferiority as is de sirable. In regard to this, it may be ob served, (a) that it is not to be supposed that this kingdom was to be in all respects inferior to the Babylonian, but only that it would have certain characteristics which would make it more appropriate to des cribe it as silver than as gold. In certain other respects, it might be far superior, as the Roman, though in the same general line of succession, was in extent and power, superior to either, though there was still a reason why that should be re presented by iron rather than by gold, by silver, or by brass, (b) The inferiority did not relate to the power, the riches, or the territorial extent of the Medo-Persian empire, for it embraced, so far as appears, all that was comprehended in the Baby lonian empire, and all in addition which was added by the conquests of Cyrus. In his proclamation to rebuild the temple (Ezra i. 2), Cyrus speaks of the extent of his empire in language strongly resem bling that which is applied to the kingdom of Nebuchadnezzar. " Thus saith Cyrus, king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth." Thus also it is said of Ahasuerus, or Astyages, king of Media — a kingdom that constituted a part of the Medo- Persian empire under Cyrus and his successors, that he "reigned from India even unto Ethiopia, over an hundred and twenty and seven provinces." To the kingdom of Babylon, as he found it when he conquered it, Cyrus of course added the kingdoms of Media and Persia, to the crown of which he was the heir (see Notes on Isa. xli. 2), and also the various pro vinces which he had conquered before he came to the throne; that is, Capadocia, the kingdom of Lydia, and almost the whole of Asia Minor, (c) Nor can it bo supposed that the kingdom was inferior in regard to wealth, for in addition to all the wealth that Cyrus found in Babylon, he brought the spoils of his victories; the treasures in the possession of the crowns of Persia and Media, and all the wealth of Croesus, the rich king of Lydia, of which he had become possessor by conquest. In considering the inferiority of this kingdom, wyhich made it proper that it should be represented by silver rather than by gold, it is to be borne in mind that the representation should embrace the whole kingdom in all the successive reigns, and not merely the kingdom as it was under the administration of Cyrus. Thus regarded, it will comprehend the succession of Persian monarchs until the time of the invasion and conquest of the East by Alexander the Great. The reign of Cyrus was indeed splendid, and if he alone, or if the kingdom during his ad ministration, were contemplated, it would be difficult to assign a reason why an appellation should have been given to it implying any inferiority to that of Ne buchadnezzar. The inferiority of the kingdom, or that which made it proper to represent it by silver rather than by gold, as compared with the kingdom of Baby lon, may have consisted in the following particulars: (1.) In reference to the suc cession of kings who occupied the Persian throne. It is true that the character of Cyrus is worthy of the highest commen dation, and that he was distinguished not only as a brave and successful conqueror, but as a mild, able, and upright civil ruler. Xenophon, who wished to draw the character of a model prince, made choice of Cyrus as the example; and though he has not improbably embellished his character by ascribing to him virtues drawn from his own fancy in some degree, yet there can be no doubt that in the main his description was drawn from the life. " The true reason," says Prideaux,

(Conn >xions, vol. i. p. 252, Ed. Charlestown, 1815), "why he chose the life of Cyrus before all others for the purpose above mentioned" [that of giving a description of what a worthy and just prince ought to be] "seemeth to be no other but that he found the true history of that excellent and gallant prince to be, above all others, the fittest for those maxims of right policy and true princely virtue to correspond with, which he grafted upon it." But he was succeeded by a madman, Cambyses, and by a race of kings eminent among princes for folly and crime. " The kings of Persia," says Prideaux, "were the worst race of men that ever governed an empire." (2.) The kingdom was inferior in reference to the remarkable defeats in the military cam paigns which were undertaken. The Assyrian, or Babylonian empire was dis tinguished for the victories by which it carried its arms around the then known world. The Medo-Persian empire, after the reign of Cyrus, was almost as remark able for the succession of defeats which have made the period of the world during which the empire continued, so wellknown in history. It is probable that no kingdom ever undertook so many foolish projects in reference to the conquests of other nations; projects so unwisely plan ned, and that resulted in so signal failures. The successor of Cyrus, Cambyses, in vaded Egypt, and his conduct there in carrying on the war was such as to make him be regarded as a madman. Enraged against the Ethiopians for an answer which they gave him when, under pre tence of friendship, he sent spies to ex amine their country, he resolved to invade their country. Having come to Thebes, in Upper Egypt, he detached from his army fifty thousand men to go against the Hammonians, with orders to destroy their country, and to burn the temple of Jupiter Hammon that stood in it. After marching a few days in the desert, they were overwhelmed in the sands by a strong south wind, and all perished. Meantime Cambyses marched with the rest of his army against the Ethiopians, though he wanted all the means of subsistence for his army, until, having devoured all their beasts of bur den, they were constrained to designate every tenth man of the army to be killed and eaten. In these deplorable circum stances, Cambyses returned to Thebes, having lost a great part of his army in this wild expedition. Prideaux's Con. i. 328. It was also during the continuance of this kingdom, that the ill-starred ex peditions to Greece occurred, when Mardonius and Xerxes poured the millions of Asia on the countries of Greece, and met such signal overthrows at Platea, Mara thon, and Salarnis. Such a series of disasters never before had occurred to in vading armies, or made those who re pelled invasion so illustrious. In this respect there was an evident propriety in speaking of this as an inferior, or de generate kingdom. (3.) It was inferior in respect to the growing degeneracy and effeminacy of character and morals. From the time of Xerxes (B. C. 479) " symptoms of decay and corruption were manifest in the empire; the national cha racter gradually degenerated; the citizens were corrupted and enfeebled by luxury; and confided more in mercenary troops than in native valour and fidelity. The kings submitted to the control of their wives, or the creatures whom they raised to posts of distinction; and the satraps, from being civil functionaries, began to usurp military authority." Lyman, Hist. Chart. (4.) The kingdom was inferior by the gradual weakening of its power from internal causes. It was not only de feated in its attempts to invade others, and weakened by the degeneracy of the court and people, but, as a natural con sequence, by the gradual lessening of the power of the central government, and the growing independence of the provinces. From the time of Darius Nothus (B. C. 423) — a weak, effeminate, and indolent prince — u the satraps of the distant pro vinces paid only a nominal obedience to the king. Many of them were, in fact, sovereigns over the countries over which they presided, and carried on Avars against each other." Lyman. It was from causes such as these that the power of the king dom became gradually weakened, and that the way was prepared for the easy conquests of Alexander the Great. Their successive defeats-, and this gradual degeneracy and weakening of the king dom, show the propriety of the descrip tion given of the kingdom in the vision and the interpretation — that it would be an "inferior kingdom," a kingdom which, in comparison with that of Babylon, might be compared with silver as com pared with gold. Still, it sustained an important relation to the progress of events in regard to the history of religion in tne world, and had an important bear ing on the redemption of man. As this is the most important bearing of history, and as it was doubtless with reference to this that the mention of it is introduced into the sacred Scriptures, and as it is, in fact, often alluded to by Isaiah, and in the Books of Ezra, Nehemiah, Esther, and some of the minor prophets, it may be proper, in the most summary way, to allude to some of these things which pertain to the bearing of this kingdom on the great events connected with redemption, or to what was done during the continuance of this king dom for the promotion of the true reli gion. A full account may be found in Prideaux's Connections, part 1, book iii.- vii. Compare Edward's History of Re demption, Period I. part vi. The par ticular things which occurred in connec tion with this kingdom bearing on the progress of religion, and favourable to its advancement, were these: (a) the over throw of Babylon, so long the formidable enoray of the ancient people of God; (6) The restoration of the exiles to their own land under the auspices of Cyrus (Ezra i. 1); (c) The re-building of the temple under the same auspices, and with the favour of the successors of Cyrus; (d) The preparation of the world for the coming of the Messiah, in the agitations that took place during the continuance of the Persian monarchy; the invasion of Greece; the defeats there: the pre paration by these defeats for the coming of him who was so long promised as the " desire of all nations." Compare Hag. ii. 7: "And I will shake all na tions, and the desire of all nations shall come; and I will fill this house" [the temple erected under the auspices of j Gyms and his successors] "with glory, I saith the Lord of hosts." There was a | propriety, therefore, that this kingdom! should receive a distinct notice in the sacred Scriptures, for some of the most important events connected with the his- j tory of true religion in the world occurred under the auspices of Cyrus and his suc cessor?, and perhaps at no period has there been more occasion to recognize the hand of God than in the influences ex erted on the minds of those heathen princes disposing them to be favourable to the long-oppressed children of God.