Page:06.CBOT.KD.PropheticalBooks.B.vol.6.LesserProphets.djvu/102

 =Chap. 2=

Verse 1
Dan 2:1The dream of Nebuchadnezzar and the inability of the Chaldean wise men to interpret it. - By the ו copulative standing at the commencement of this chapter the following narrative is connected with c. Dan 1:21. “We shall now discover what the youthful Daniel became, and what he continued to be to the end of the exile” (Klief.). The plur. חלמות (dreams, Dan 2:1 and Dan 2:2), the singular of which occurs in Dan 2:3, is not the plur. of definite universality (Häv., Maur., Klief.), but of intensive fulness, implying that the dream in its parts contained a plurality of subjects. M('p'ft;hi (from פּעם, to thrust, to stroke, as פּעם, an anvil, teaches, to be tossed hither and thither) marks great internal disquietude. In Dan 2:3 and in Gen 41:8, as in Psa 77:5, it is in the Niphal form, but in Dan 2:1 it is in Hithp., on which Kran. finely remarks: “The Hithpael heightens the conception of internal unquiet lying in the Niphal to the idea that it makes itself outwardly manifest.” His sleep was gone. This is evidenced without doubt by the last clause of Dan 2:1, עליו נהיתה. These interpretations are altogether wrong: - ”His sleep came upon him, i.e., he began again to sleep” (Calvin); or “his sleep was against him,” i.e., was an aversion to him, was troublesome (L. de Dieu); or, as Häv. also interprets it, “his sleep offended him, or was like a burden heavy upon him;” for נהיה does not mean to fall, and thus does not agree with the thought expressed. The Niph. נהיה means to have become, been, happened. The meaning has already been rightly expressed by Theodoret in the words ἐγένετο ἀπ ̓αὐτου,