Daniel 2:25-30 · Bible study
Daniel 2:25-30 Commentary: Divine Revelation vs. Human Boasting
Hebrew · 10 what the commentators say
Meaning in one sentence
Arioch claims credit for finding Daniel; Daniel points to God as the revealer of mysteries. This passage exposes court politics and divine providence.
Research Summary
- Meaning: Human wisdom and courtly ambition cannot unlock divine secrets; only the God of heaven reveals mysteries, and His servants must give Him full credit.
- Key words: raz (secret, mystery), peshar (interpretation), gālē’ rāzîn (revealer of secrets), bəhiṯbəhālāh (haste, tumult). The Aramaic terms emphasize the hiddenness of God’s plans and the inability of human arts to access them.
- Main debate: Whether Arioch’s claim to have “found” Daniel contradicts Daniel’s prior petition (Dan 2:16). Most commentators resolve this as courtly spinning, Arioch presents himself as the discoverer to ingratiate himself with the king, while Daniel had actually approached Arioch privately.
- Theological theme: Divine sovereignty over revelation; the contrast between human pride (Arioch’s self-promotion, the wise men’s failure) and the humility of God’s servant who points away from himself.
- Best use: Preaching on humility, the limitations of human wisdom, and the proper response to God’s gifts. Also useful in discussing how believers operate within secular power structures.
Translation Comparison
BSB Berean Standard Bible 2020
25Arioch hastily brought Daniel before the king and said to him, “I have found a man among the exiles from Judah who will tell the king the interpretation.”
26The king responded to Daniel, whose name was Belteshazzar, “Are you able to tell me what I saw in the dream, as well as its interpretation?”
27Daniel answered the king, “No wise man, enchanter, medium, or magician can explain to the king the mystery of which he inquires.
28But there is a God in heaven who reveals mysteries, and He has made known to King Nebuchadnezzar what will happen in the latter days. Your dream and the visions that came into your mind as you lay on your bed were these:
29As you lay on your bed, O king, your thoughts turned to the future, and the Revealer of Mysteries made known to you what will happen.
30And to me this mystery has been revealed, not because I have more wisdom than any man alive, but in order that the interpretation might be made known to the king, and that you may understand the thoughts of your mind.
WEB World English Bible 2000
25Then Arioch brought in Daniel before the king in haste, and said this to him: “I have found a man of the children of the captivity of Judah who will make known to the king the interpretation.”
26The king answered Daniel, whose name was Belteshazzar, “Are you able to make known to me the dream which I have seen, and its interpretation?”
27Daniel answered before the king, and said, “The secret which the king has demanded can’t be shown to the king by wise men, enchanters, magicians, or soothsayers;
28but there is a God in heaven who reveals secrets, and he has made known to King Nebuchadnezzar what will be in the latter days. Your dream and the visions of your head on your bed are these:
29“As for you, O king, your thoughts came on your bed, what should happen hereafter; and he who reveals secrets has made known to you what will happen.
30But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that you may know the thoughts of your heart.
KJV King James Version 1769
25Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation.
26The 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?
27Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king;
28But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these;
29As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass.
30But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.
ASV American Standard Version 1901
25Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the children of the captivity of Judah, that will make known unto the king the interpretation.
26The 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?
27Daniel answered before the king, and said, The secret which the king hath demanded can neither wise men, enchanters, magicians, nor soothsayers, show unto the king;
28but there is a God in heaven that revealeth secrets, and he hath made known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these:
29as for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter; and he that revealeth secrets hath made known to thee what shall come to pass.
30But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that thou mayest know the thoughts of thy heart.
YLT Young's Literal Translation 1898
25Then Arioch in haste hath brought up Daniel before the king, and thus hath said to him--`I have found a man of the sons of the Removed of Judah, who the interpretation to the king doth make known.'
26The king hath answered and said to Daniel, whose name is Belteshazzar, `Art thou able to cause me to know the dream that I have seen, and its interpretation?'
27Daniel hath answered before the king and said, `The secret that the king is asking, the wise men, the enchanters, the scribes, the soothsayers, are not able to shew to the king;
28but there is a God in the heavens, a revealer of secrets, and He hath made known to king Nebuchadnezzar that which is to be in the latter end of the days. `Thy dream and the visions of thy head on thy bed are these:
29Thou, O king, thy thoughts on thy bed have come up concerning that which is to be after this, and the Revealer of secrets hath caused thee to know that which is to be.
30As to me--not for any wisdom that is in me above any living hath this secret been revealed to me; but for the intent that the interpretation to the king they make known, and the thoughts of thy heart thou dost know.
Darby Darby Bible 1890
25Then Arioch brought in Daniel before the king in haste, and said thus unto him: I have found a man of the sons of the captivity of Judah that will make known unto the king the interpretation.
26The king answered and said unto Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream that I have seen, and its interpretation?
27Daniel answered in the presence of the king and said, The secret that the king hath demanded cannot the wise men, the magicians, the scribes, the astrologers, shew unto the king;
28but there is a God in the heavens, who revealeth secrets, and maketh known to king Nebuchadnezzar what shall be at the end of days. Thy dream, and the visions of thy head upon thy bed are these:
29— as for thee, O king, thy thoughts arose upon thy bed, what should come to pass hereafter; and he that revealeth secrets hath made known to thee what shall come to pass.
30And as for me, this secret is revealed to me, not by [any] wisdom that I have more than any living, but to the intent that the interpretation should be made known to the king, and that thou mightest know the thoughts of thy heart.
Douay-Rheims Douay-Rheims Bible 1899
25Then Arioch in haste brought in Daniel to the king, and said to him: I have found a man of the children of the captivity of Juda, that will resolve the question to the king.
26The king answered, and said to Daniel, whose name was Baltassar: Thinkest thou indeed that thou canst tell me the dream that I saw, and the interpretation thereof?
27And Daniel made answer before the king, and said: The secret that the king desireth to know, none of the wise men, or the philosophers, or the diviners, or the soothsayers, can declare to the king.
28But there is a God in heaven that revealeth mysteries, who hath shewn to thee, O king Nabuchodonosor, what is to come to pass in the latter times. Thy dream, and the visions of thy head upon thy bed, are these:
29Thou, O king, didst begin to think in thy bed, what should come to pass hereafter: and he that revealeth mysteries shewed thee what shall come to pass.
30To me also this secret is revealed, not by any wisdom that I have more than all men alive: but that the interpretation might be made manifest to the king, and thou mightest know the thought of thy mind.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Daniel 2:25
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Arioch’s claim to have “found” Daniel (v.25) is a piece of courtly self-promotion. Jerome, cited by Jamieson-Fausset-Brown, observes that Arioch ascribes the discovery to himself. Calvin suggests that Daniel had previously petitioned Arioch, not the king directly, so Arioch could plausibly present himself as the one who found the interpreter. Barnes notes the Chaldean word for “haste” (bəhiṯbəhālāh) implies tumultuous excitement, fitting a courtier eager to please a volatile monarch.
The deeper consensus centers on Daniel’s refusal to take credit. In verse 30, Daniel disclaims any superior wisdom: “this secret is not revealed to me for any wisdom that I have more than any living.” Gill and Calvin both stress that Daniel transfers all glory to God, teaching that divine revelation is a gift, not a human achievement. This sets the stage for the king to see that the true God, not Babylonian sages, holds the key to hidden things.
The passage thus functions as a twofold lesson: the frailty of human systems (courtly ambition, pagan wisdom) and the power of the God who “reveals secrets” (v.28). All traditions receive this as a model of humility and a call to trust divine revelation over human skill.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The united testimony of this passage is that God alone reveals secrets, and His servants must humbly point to Him rather than claim credit for themselves.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Arioch’s claim to have found Daniel | Arioch’s statement does not contradict Daniel’s earlier request for time (Dan 2:16). Daniel had approached Arioch, not the king directly, so Arioch could present the discovery as his own. | Some early interpreters (e.g., Jerome) emphasize Arioch’s selfish motive; others (Calvin) stress that Arioch was simply reporting what he knew. All agree that the narrative highlights court dynamics. |
| Meaning of 'the latter days' (v.28) | The phrase refers to the future, what will happen after the present time. It is an eschatological marker in Old Testament prophecy. | Some see it as strictly messianic (the coming of God’s kingdom, per Clarke); others interpret it as the entire sweep of world history from Nebuchadnezzar onward, culminating in the final kingdom (as the following dream describes). Both views affirm that the dream reveals God’s overarching plan. |
| Daniel’s disclaimer of wisdom in v.30 | Daniel insists the revelation is not due to his own merit or superior ability. He points solely to God’s gracious purpose. | Some traditions emphasize this as a model for all ministry, the servant is merely an instrument. Others also note that Daniel was indeed given wisdom by God (Dan 1:17), so his disclaimer is not a denial of giftedness but a refusal to take credit for the gift. No real conflict between divine sovereignty and human instrumentality. |
| The role of the wise men of Babylon | They were utterly unable to meet the king’s demand, demonstrating the limits of human reason and occult practices. | Christian traditions uniformly see this as a polemic against pagan divination. Some also apply it more broadly to any human system that claims to access divine secrets apart from revelation. |
Historical & Cultural Context
These verses sit at a crisis point in Daniel 2. Nebuchadnezzar had demanded not only the interpretation of his dream but also the dream itself, a test no Babylonian wise man could pass. The king then ordered the execution of all the wise men of Babylon (Dan 2:5, 12). Daniel, though not among those initially consulted, was included in the decree because he belonged to the wise men’s circle (Dan 2:13).
Arioch, the captain of the king’s guard, was charged with carrying out the executions (Dan 2:14). When Daniel asked for an audience with the king to request time (Dan 2:16), Arioch likely brought that request to the king. Barnes describes Arioch’s later entrance “in haste” (v.25) as tumultuous, reflecting both relief that the crisis might be averted and a desire to ingratiate himself with the king. The claim “I have found a man” (v.25) conveniently skips over Daniel’s prior approach, making Arioch look like the hero who saved the day.
Verses 26-30 shift the focus to Daniel’s audience with the king. Nebuchadnezzar’s question, “Are you able to make known to me the dream…?”, carries skepticism, as Matthew Henry notes: the king had exhausted all his resources. Daniel does not immediately answer the dream but first establishes a theological foundation: human wisdom, in all its Babylonian forms (wise men, enchanters, magicians, soothsayers), cannot reach divine secrets. The phrase “there is a God in heaven who reveals secrets” (v.28) directly challenges the polytheistic Babylonian worldview. The mention of “the latter days” (v.28) is a phrase used in prophetic literature (e.g., Gen 49:1, Isa 2:2) to refer to the future unfolding of God’s purposes, often with messianic overtones, as Clarke and the Cambridge Bible note.
Daniel’s humility in verse 30 mirrors Joseph’s attitude before Pharaoh (Gen 41:16). He insists the revelation is not because of any merit but “to the intent that the interpretation may be made known to the king, and that you may know the thoughts of your heart.” The “thoughts of your heart” (v.30) point back to Nebuchadnezzar’s anxious meditations on the future, showing that God addressed the king’s deepest concerns.
Textual Notes
Consulted sources note no significant textual variants for Daniel 2:25-30. The passage is stable across the Aramaic manuscripts and the ancient versions (Septuagint, Vulgate, Syriac). The few minor differences in English translations (e.g., “in the presence of” vs. “before the king”) reflect translation choices rather than textual uncertainty.
Reception History
The early church saw Daniel’s disavowal of personal wisdom as a model of Christian humility, often pairing it with Joseph’s response to Pharaoh (Gen 41:16). The phrase “God in heaven who reveals secrets” became a confession of God’s sovereignty over pagan mysteries. In the Reformation, Calvin and others used this passage to argue that all true knowledge of God comes by revelation, not by human reason. The contrast between Arioch’s self-promotion and Daniel’s self-effacement has been preached as a warning against pride in ministry. More recently, scholars have read the passage as part of a court narrative that subverts Babylonian power structures, showing that the true king is not Nebuchadnezzar but the Lord who reveals the future. The passage is also sung in hymns that celebrate God as “the Revealer of Secrets” (e.g., “Immortal, Invisible, God Only Wise”).
Preaching This Verse
Three-point outline
- Arioch’s haste and self-promotion (v.25): Courtly ambition tries to take credit for God’s work. The word “haste” (Chaldean bəhiṯbəhālāh) suggests a frantic, excited rush, a contrast to Daniel’s calm confidence.
- Human inability vs. divine ability (vv.26-28): Nebuchadnezzar asks, “Are you able?” Daniel lists every category of Babylonian wisdom and declares them powerless. Then he points to “a God in heaven who reveals secrets.” The pivot is from human ability to divine gift.
- Daniel’s humble disclaimer (vv.29-30): Daniel separates himself from the revelation: “not for any wisdom that I have more than any living.” The purpose is the king’s benefit, that he may know the thoughts of his heart.
Five-point outline
- Entrance (v.25): Arioch brings Daniel in haste, claiming credit.
- Examination (v.26): The king tests Daniel: “Are you able?”
- Exclusion (v.27): Daniel declares all human experts incapable.
- Explanation of source (v.28): God in heaven reveals secrets.
- Example of humility (vv.29-30): Daniel points away from himself and toward the king’s need.
Illustration hooks
- Office meeting: A colleague presents an idea you suggested, telling the boss “I figured it out.” Arioch pulls the same move. How do you respond when someone takes credit for God’s work? (Proverbs 25:6-7)
- Exam stress: A student crams for a test but realizes they can’t answer the final question. Standing before the teacher, they admit, “I don’t know.” Daniel’s opening honesty mirrors that moment of helplessness, then God provides the answer.
- Attribution in science: When a breakthrough happens, the researcher often says, “I was standing on the shoulders of giants.” Daniel takes this further: he gives all credit to God, not to human preparation or talent.
Questions your congregation is asking
- Why does God sometimes choose unlikely people (like Daniel, a captive) to reveal His plans?
- How do I know when a “solution” I offer is really from God versus just my own cleverness?
- What do I do when I feel pressure to prove my worth, like Daniel before the king?
Leading a Discussion
This passage shows a clash between human pride and divine humility. Arioch rushes to take credit; Daniel rushes to give it away. As you discuss, pay attention to the movement from the king’s desperate question to Daniel’s quiet confidence, and ask yourself where you feel pressure to “prove” yourself.
Discussion questions
- Read v.25 again. Arioch says he has “found” Daniel, even though Daniel had already approached him. Why do you think Arioch worded it that way? Have you ever seen someone take credit for something God did through another person?
- In v.26, the king asks, “Are you able?” How does Daniel’s answer in v.27-28 address that question? What does he say about human ability?
- Daniel lists specific categories of Babylonian experts (wise men, enchanters, magicians, soothsayers). Why does he go through that list before mentioning God? What impact might that order have on the king?
- Daniel calls God “a God in heaven who reveals secrets” (v.28). How does this contrast with the gods of Babylon? In what areas of your life do you need to remember that God reveals what is hidden?
- Verse 30 is crucial: Daniel says the secret was revealed “not for any wisdom that I have more than any living.” What does this tell us about the source of true insight? How can we cultivate that kind of humility in our own gifts?
- The verse ends with “that you may know the thoughts of your heart.” God’s revelation is not just about big dreams but about the king’s personal anxieties. How does God address the specific concerns of your heart today?
- Compare Daniel’s attitude with Arioch’s. Which character do you resemble more when you succeed? How can you grow in giving credit to God, as Daniel did?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Nehemiah 7:6 | These are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and who returned to Jerusalem and to Judah, everyone to his city, |
| Proverbs 24:11 | Rescue those who are being led away to death! Indeed, hold back those who are staggering to the slaughter! |
| Ecclesiastes 9:10 | Whatever your hand finds to do, do it with your might; for there is no work, nor plan, nor knowledge, nor wisdom, in Sheol, where you are going. |
| Daniel 1:6 | Now among these of the children of Judah were Daniel, Hananiah, Mishael, and Azariah. |
| Daniel 5:13 | Then Daniel was brought in before the king. The king spoke and said to Daniel, “Are you that Daniel of the children of the captivity of Judah, whom the king my father brought out of Judah? |
| Daniel 6:13 | Then they answered and said before the king, “That Daniel, who is of the children of the captivity of Judah, doesn’t respect you, O king, nor the decree that you have signed, but makes his petition three times a day.” |
| I Corinthians 1:27 | but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world that he might put to shame the things that are strong. |
| I Corinthians 1:28 | God chose the lowly things of the world, and the things that are despised, and the things that don’t exist, that he might bring to nothing the things that exist, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out that Nebuchadnezzar's question to his wise men exposes the folly of trusting human wisdom or false gods. Daniel then distinguishes the true God by calling Him "a God in heaven," in contrast to earthbound idols. Clarke also notes that the phrase "in the latter days" carries a prophetic weight pointing to the times of the Messiah.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights Daniel's deliberate contrast with the Babylonian wise men: they claimed personal skill, but Daniel insists the secret comes from God alone, not from any wisdom he possesses. The revelation's purpose is to show Nebuchadnezzar God's sovereignty over future events, not to exalt Daniel.
Calvin's Commentaries Reformed 1564
Calvin notes that Daniel carefully deflects any credit for his own ability when interpreting the king's dream. Daniel insists the revelation comes not from natural wisdom or learned skill, but solely from God's supernatural gift, humbly transferring all glory to God.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that the phrase "in the latter days" throughout the Old Testament is always relative, not absolute, meaning the closing period of the future as seen by the writer. Here it primarily points to the establishment of God's eternal kingdom shown in the dream. Daniel, like Joseph, disclaims any personal ability, giving all credit to God.
Gill's Exposition of the Bible Baptist 1748
Gill observes that Arioch, acting like a self-promoting courtier, takes personal credit for finding Daniel when Daniel actually sought him out. Daniel himself refuses any glory, insisting that the revelation comes from God alone, not from any wisdom he possesses beyond other people.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that Arioch's claim to have "found" Daniel is not a discrepancy but typical courtier behavior: he secretly stayed the execution on his own authority, then brought Daniel as if newly discovered once Daniel had secured the king's delay. This very difficulty, when understood, proves the account's genuineness.
Lange's Commentary Reformed 1857
Lange interprets the four kingdoms as Babylon, Medo-Persia, Alexander's empire, and the divided Greek kingdoms of the Diadochi, rejecting the Roman view. The stone that crushes the image represents Christ's kingdom, which began in the days of those Hellenistic rulers and will ultimately destroy all earthly powers.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Daniel's first act after receiving the revelation was not self-promotion but mercy. He went immediately to Arioch to halt the execution of Babylon's wise men, treating the death sentence as already superseded by God's intervention.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that the name Belteshazzar means "keeper of secret treasure," which gave the king confidence. He also observes that Daniel did not blurt out the dream's meaning but first prepared the proud king's heart, gently leading him toward knowledge of the true God.