Daniel 2:30

Alkitab Terjemahan Lama

Adapun akan patik ini, bukan sebab di dalam patik adalah barang hikmat terlebih dari pada segala orang lain, maka rahasia ini dinyatakan kepada patik, melainkan supaya tabirnya dimaklumkan kepada tuanku dan supaya diketahui oleh tuanku akan segala kepikiran hati tuanku itu.

Parallel Translations

Alkitab Terjemahan Baru
Adapun aku, kepadaku telah disingkapkan rahasia itu, bukan karena hikmat yang mungkin ada padaku melebihi hikmat semua orang yang hidup, tetapi supaya maknanya diberitahukan kepada tuanku raja, dan supaya tuanku mengenal pikiran-pikiran tuanku.

Bahasa Indonesia Sehari-hari
Adapun aku, kepadaku telah disingkapkan rahasia itu, bukan karena hikmat yang mungkin ada padaku melebihi hikmat semua orang yang hidup, tetapi supaya maknanya diberitahukan kepada tuanku raja, dan supaya tuanku mengenal pikiran-pikiran tuanku.

Bible Verse Review
  from Treasury of Scripure Knowledge

this secret: Genesis 41:16, Acts 3:12, 1 Corinthians 15:8-12

but: Daniel 2:17, Daniel 2:18, Daniel 2:49, Isaiah 43:3, Isaiah 43:4, Isaiah 45:4, Matthew 24:22, Mark 13:20, Romans 8:28, 1 Corinthians 3:21-23, 2 Corinthians 4:15

their sakes that shall make known the interpretation to the king: or, the intent that the interpretation may be made known to the king. and. Daniel 2:47

Reciprocal: Genesis 40:22 - he hanged 2 Samuel 5:12 - his people 1 Chronicles 14:2 - because Psalms 105:19 - his word Daniel 2:23 - and hast Zechariah 4:5 - No Acts 10:25 - and fell Acts 27:10 - I perceive

Gill's Notes on the Bible

But as for me,.... As to the part I have in this affair, I can ascribe nothing to myself; it is all owing to the God of heaven, the recovery of the dream, and its interpretation:

this secret is not revealed to me for any wisdom that I have more than any living: not that he thought or affirmed that he had more wisdom than any man living, as the Vulgate Latin version and others suggest; but as the king might think he had, by revealing this secret to him, and that it was owing to that; but that he had not such wisdom, and, whatever he had, which was the gift of God, it was not through that, or any sagacity and penetration into things he was master of, superior to others, that it was revealed to him; and therefore would not have it placed to any such account; this he said in great modesty, and in order to set the king right, and that God might have all the glory:

but for their sakes that shall make known the interpretation to the king; meaning not only himself, and his companions concerned with him, that they might be promoted to honour and dignity, but the whole body of the Jews in captivity, with which they were in connection; that they might meet with more civil and kind treatment, for the sake of the God they worshipped, who revealed this secret to the king: or, "but that they might make known", c. x the three Persons in the Godhead, as some; the angels, as others; the ministers of God, as Aben Ezra: or rather it may be rendered impersonally,

but that the interpretation might be made known to the king y as by the Vulgate Latin, as it follows:

and that thou mightest know the thoughts of thy heart; both what they were, which were forgotten, and the meaning of them.

x להן-יהודעון "sed ut notificarent", Pagninus, Montanus; "indicent", Vatablus. y "Sed ut interpretatio regi manifesta fieret", V. L. "eo fine ut indicetur", De Dieu.

Barnes' Notes on the Bible

But as for me - So far as I am concerned in this matter, or whatever skill or wisdom I may evince in the interpretation, it is not to be traced to myself. The previous verse commences with the expression “as for thee;” 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 favor, and to give him an elevated idea of the modesty and piety of the youthful Daniel. In the previous verse he says, that, as to what pertained to the king, God had greatly honored 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 favored, and Daniel does not say, as in his own case, that it was not on account of anything in the character and rank of the king that this had been communicated to him. But when he comes to speak of himself - a youth; a captive; a stranger in Babylon; a native of another land - nothing was more natural 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 possessed or manifested.” There is an absolute 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.

But for their sakes that shall make known the interpretation to the king - Margin, “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 (להן lâhēn) 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 possible, 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 pagan 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 recal the thoughts which passed through his mind in the dream. This Daniel 2:27-30 is the introduction to the important disclosure which Daniel was about to make to the king. This entire disclaimer of the honor of having originated the interpretation by his own wisdom, and the ascribing of it to God, are 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 honor on that account. In opposition 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 honors; under every temptation to arrogate the possession of extraordinary wisdom to himself; suddenly exalted above all the sages of the most splendid court on earth, disclaiming all merit, and declaring in the most solemn manner that whatever profound wisdom there might be in the communication which he was about to make, it was not in the slightest degree to be traced to himself. See the remarks at the end of the chapter, (6.)