Daniel 2:11

Bahasa Indonesia Sehari-hari

Apa yang diminta tuanku raja adalah terlalu berat, dan tidak ada seorangpun yang dapat memberitahukannya kepada tuanku raja, selain dari dewa-dewa yang tidak berdiam di antara manusia."

Parallel Translations

Alkitab Terjemahan Baru
Apa yang diminta tuanku raja adalah terlalu berat, dan tidak ada seorangpun yang dapat memberitahukannya kepada tuanku raja, selain dari dewa-dewa yang tidak berdiam di antara manusia."

Alkitab Terjemahan Lama
Karena perkara yang tuanku titahkan itu terlalu sukar sulit, sehingga seorangpun tiada yang dapat memaklumkan dia kepada tuanku, melainkan segala dewata juga, yang kedudukannya bukan di antara manusia.

Contextual Overview

¹ In the second yere of the raigne of Nabuchodonozor, had Nabuchodonozor a dreame, wherthorowe his spirite was troubled & his sleepe brake from him. ² Then the king commaunded to cal the wise men, and soothsayers, & sorcerers, and the Chaldees, for to shew the king his dreame: So they came, & stoode before the king. ³ And the king sayde vnto them: I haue dreamed a dreame, and my spirite was troubled to knowe the dreame. ⁴ Upon this the Chaldees aunswered the king in the Syrians speache, O king, God saue thy life for euer: Shewe thy seruauntes the dreame, and we shal shewe the interpretation. ⁵ The king aunswered and sayde to the Chaldeans, The thing is gone fro me: If ye will not make me vnderstand the dreame with the interpretation therof, ye shall be drawne in peeces, & your houses made a lakes. ⁶ But if ye tell me the dreame and the interpretation therof, ye shall receaue of me giftes, rewardes, and great honour, therefore shewe me the dreame and the interpretation therof. ⁷ They aunswered againe, and said: The king must shewe his seruauntes the dreame, and so shal we declare the interpretation therof. ⁸ Then the king aunswered, saying: I perceaue of a trueth that ye would redeeme the time, for so much as ye see the thing is gone fro me. ⁹ Therfore if ye wil not tel me the dreame, this is your only purpose, ye haue prepared liyng & corrupt wordes to speake before me, til the time be chaunged: therfore tell me the dreame, that I may knowe that ye can declare me the interpretation therof. ¹⁰ Upon this the Chaldees gaue aunswere before the king, and sayde: There is no man vpon earth that can tell the thing which the king speaketh of, yea there is neither king, prince, nor lorde, that euer asked such thinges at a wyse man, soothsayer, or Chaldean.

Bible Verse Review
  from Treasury of Scripure Knowledge

and there: This was their decision, and when the living and true God, who indeed condescends to dwell with men, and who alone could reveal the dream and the secrets contained in it, actually made it known to Daniel, he evinced the infinite difference between Jehovah and his prophets, and the idols and magicians of Babylon. Daniel 2:27, Daniel 2:28, Daniel 5:11, Genesis 41:39, Exodus 8:19, Matthew 19:26

whose: Exodus 29:45, Numbers 35:34, 1 Kings 8:27, 2 Chronicles 6:18, Psalms 68:18, Psalms 113:5, Psalms 113:6, Psalms 132:14, Isaiah 8:18, Isaiah 57:15, Isaiah 66:1, Isaiah 66:2, Joel 3:21, John 1:1-3, John 1:14, John 14:17, John 14:23, 2 Corinthians 6:16, Revelation 21:3

Reciprocal: Genesis 40:8 - Do not Exodus 8:18 - they could 2 Kings 5:7 - Amos I God Isaiah 41:28 - I beheld Daniel 2:22 - revealeth Daniel 4:8 - and in Acts 12:19 - commanded

Cross-References

Genesis 10:7
And the children of Chus: Seba, and Hauilah, and Sabthah, and Raamah, and Sabtheca.

Genesis 10:29
And Ophir, and Hauilah, and Iobab, all these were the chyldren of Iactan.

Genesis 25:18
And they dwelled from Hauilah vnto Sur, that is by the border of Egypt as thou goest toward Assur, and he died in the presence of all his brethren.

1 Samuel 15:7
And Saul smote the Amalekites, from Heuila, as thou commest to Sur, that lyeth before Egypt.

Gill's Notes on the Bible

And it is a rare thing the king requireth, e.] Meaning not scarce, or seldom heard of for they had before asserted it never had been required; but that it was hard and difficult, yea, with them, and as they supposed with any other, impossible to be done:

and there is none other that can show it before the king, except the gods, whose dwelling is not with flesh; these men own there was a God, though, they held, more than one; and the omniscience of God, though they seem to have no notion of his omnipresence; and to suggest as if he had no concern with mortals; had no regard to men on earth, nor communicated the knowledge of things unto them. Jarchi, Aben Ezra, and Saadiah, interpret this of angels, who are incorporeal; but the superior deities of the Gentiles are rather designed; who were supposed to dwell in heaven, and to have no conversation with men on earth; these, it is owned, could declare to the king what he desired, and no other; and therefore should not persist in his demand on them.

Barnes' Notes on the Bible

And it is a rare thing that the king requireth - Chaldee, יקירה yaqqı̂yrâh - meaning, “choice, valuable, costly;” then, “heavy, hard, difficult.” Greek, βαρύς barus. Vulgate, “gravis - heavy, weighty.” The idea is not so much that the thing demanded by the king was “uncommon” 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 absolutely 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 except the gods, whose dwelling is not with flesh - This was clearly true, that a matter of that kind could not be disclosed except 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 occurrences which prefigured future events, and perhaps on the mystic arts derived from their acquaintance with science as then understood. The word “gods” here - אלהין 'ĕlâhı̂yn, the same as the Hebrew אלהים 'ĕlohı̂ym - is in the plural number, but might be applied to the true God, as the Hebrew אלהים 'ĕlohı̂ym often is. It is by no means certain that they meant to use this in the plural, or to say that it was an admitted truth that the gods worshipped in Babylon did not dwell with people.

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 Chaldeans here by the word אלהין 'ĕlâhı̂yn - 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 honor 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 undoubtedty accords with the prevailing sentiment of those times, that however often the inferior 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 communication from Him who alone would be competent to the solution, of such a secret as this. This may be 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 interpose. 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 important and magnificent court of the world - the very center of Pagan power; they who had devoted their lives to investigations of this nature, and who might be supposed to be competent to such a work, if any on earth could, now openly acknowledged that their art failed them, and expressed the conviction that there was no resource in the case.