Daniel 2:5

The thing is gone from me.

Nebuchadnezzar’s Dream

The “thing” is considered by many to be the dream, and so they also understand the same phrase in the eighth verse. There is nothing in the Chaldee (Aramaic) of this passage to forbid this understanding, for though millethath means “word,” yet, like the Greek rema (and even sometimes logos) it may also mean a thing or subject of which there is speech, as it seems to do in Daniel 2:15; Daniel 2:17 of this chapter. The other interpretation, however (“the word is gone forth from me”), which is given in the margin of the Revised Version, appears to have most probability. The reasons are these:

1. The king would scarcely call his dream a “thing.” He would have said, “the dream is gone from me” if he had meant that. “Thing” would have referred not to the dream, but to the whole matter connected with the dream, and that had not gone from him.

2. The sequences in both the fifth and eighth verses are not relevant with reference to “dream,” but are relevant with reference to “word” or “decree.” In the fifth verse there is no nexus between a the dream is gone from me “and “if ye will not make known unto me the dream,” etc. We should have expected a “therefore.” In the eighth verse the seeking to gain time would be a natural result of the terrible decree, but not a result of the dream being gone from the monarch.

3. The similar expression in Daniel 9:23 and in Isaiah 14:23 (yatza dkabhar “the commandment came forth,” “the word is gone out”) is a strong support for the meaning here, “the word or decree is gone forth from me.” Some have supposed (with this rendering) that Nebuchadnezzar well knew his own dream, but wished to test his wise men, and so insisted on their telling him what the dream was as well as its interpretation. It would certainly not be unlike an Oriental despot to do such a thing on pain of death if they failed. But there is one thing that forbids this theory. It is the terrible distress of soul which the monarch experienced regarding the dream. Such distress (verse 1) would not permit him to indulge in a grim play with his wise men. He would be quick enough to tell them the dream in order that his soul might have relief from the interpretation. He would be careful to tell them every feature of the dream which he could remember, and so help them every way to the result--the interpretation. He most certainly had forgotten every detail of the dream, and only remembered that it had impressed his spirit with care and perplexity, which is a common experience in dreams. There may have been beside this a spiritual intimation that the dream was of God, but Daniel’s marvellous telling of the dream (apart from his interpretation of it) and recalling every feature to his mind mus have been the conclusive proof to him that the dream was no ordinary and unmeaning one, but a divine revelation. (Howard Crosby, D.D.)

Things that are Most Remembered

The king, it would appear, had two dreams at different times. One passed clean out of his memory, the other hung about his memory so that he could not shake it off. The first dream caused a very slight uneasiness, and gave him very little concern, compared with the second dream. The first made but an evanescent impression, the second an enduring one. Look at the dreams, and we may discover the reason of all this. The first vision was about the coming of Christ’s Kingdom, its power and glory. The second vision reference to himself. Because of his pride, God ordered that he should become deranged for seven years, and all his power forsake him, and that he should be driven from his kingdom and be treated more like a beast than a man. At the end of those years he should recover his reason, and with it his power and majesty. The second vision was all about the king himself and his worldly prosperity. All that was revealed to him about Christ’s Kingdom he forgot directly. All that was revealed to him about his own fortunes he remembered well enough. The revelation of the future of Christ’s Kingdom gave him some anxiety. The revelation of the future of his own affairs filled him with lasting distress. The only vision that goes clear out of remembrance is that with reference to Christ’s Kingdom. Is it not so now? is it not so with you? is it not an old story repeated over and over again? Everything that has to do with your earthly fortunes, every scheme that has to do with worldly advancement, every dream of human prosperity, sticks firmly in the memory. Bad telegrams in the morning papers, what uneasiness do they not cause? The thoughts upon your bed and the visions of your head trouble you. Very foolish and improvident persons you would be if you did not feel anxious about your incomes, your speculations, your crops. But then if you remember these visions, do not forget those which belong to Christ’s Kingdom. I suppose there was a time with most of you when your mother, or father, spoke to you earnestly of your duties to God, and the care you must have for your soul. But time passes, and “the thing is gone from me.” Some sickness fails on you. On your bed you are brought near to the brink of the grave, pain and fear of death distress you, eternity assumes a more real aspect, God’s judgments appear more fearful, the service of God more obligatory. Oh, if you might recover, how you would walk in newness of life! You get well, all the business and care of this present life begin again to engross your attention, and as for the dream of God’s Kingdom--“the thing is gone from me.” There are solemn moments of solitude, when the heart is especially awake to spiritual influence, and when the soul sees God in an extraordinary, supernatural, manner. Does this last? Sometimes. But too often the clouds roll again over the horizon, “the thing is gone from me.” (Anon.)