TRV
Translation
King James Version
And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.
Complete Jewish Bible
The king is asking a difficult thing; nobody but the gods could tell this to your majesty, and they don't live with mere mortals."
Berean Standard Bible
What the king requests is so difficult that no one can tell it to him except the gods, whose dwelling is not with mortals.”
American Standard Version
And it is a rare thing that the king requireth, and there is no other that can show it before the king, except the gods, whose dwelling is not with flesh.
World English Bible Messianic
It is a rare thing that the king requires, and there is no other who can show it before the king, except the gods, whose dwelling is not with flesh.
Geneva Bible (1599)
For it is a rare thing that the King requireth, and there is none other that can declare it before the King, except the gods whose dwelling is not with flesh.
Young's Literal Translation
and the thing that the king is asking is precious, and others are there not that do shew it before the king, save the gods, whose dwelling is not with flesh.'
Study This Verse
Commentary on Daniel 2 verses 1–13
1 ¶ And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.
2 Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king.
3 And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.
4 Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.
5 The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.
6 But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof.
7 They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it.
8 The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me.
9 But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.
10 The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king's matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.
11 And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.
12 For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon.
13 And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.
We meet with a great difficulty in the date of this story; it is said to be in the second year of the reign of Nebuchadnezzar, Dan 2:1. Now Daniel was carried to Babylon in his first year, and, it should seem, he was three years under tutors and governors before he was presented to the king, Dan 1:5. How then could this happen in the second year? Perhaps, though three years were appointed for the education of other children, yet Daniel was so forward that he was taken into business when he had been but one year at school, and so in the second year he became thus considerable. Some make it to be the second year after he began to reign alone, but the fifth or sixth year since he began to reign in partnership with his father. Some read it, and in the second year, (the second after Daniel and his fellows stood before the king), in the kingdom of Nebuchadnezzar, or in his reign, this happened; as Joseph, in the second year after his skill in dreams, showed and expounded Pharaoh's, so Daniel, in the second year after he commenced master in that art, did this service. I would much rather take it some of these ways than suppose, as some do, that it was in the second year after he had conquered Egypt, which was the thirty-sixth year of his reign, because it appears by what we meet with in Ezekiel, that Daniel was famous both for wisdom and prevalence in prayer long before that; and therefore this passage, or story, which shows how he came to be so eminent for both these must be laid early in Nebuchadnezzar's reign. Now here we may observe,
I. The perplexity that Nebuchadnezzar was in by reason of a dream which he had dreamed but had forgotten (Dan 2:1): He dreamed dreams, that is, a dream consisting of divers distinct parts, or which filled his head as much as if it had been many dreams. Solomon speaks of a multitude of dreams, strangely incoherent, in which there are divers vanities, Ecc 5:7. This dream of Nebuchadnezzar's had nothing in the thing itself but what might be paralleled in many a common dream, in which are often represented to men things as foreign as are here mentioned; but there was something in the impression it made upon him which carried with it an incontestable evidence of its divine original and its prophetic significancy. Note, The greatest of men are not exempt from, nay, they lie most open to, those cares and troubles of mind which disturb their repose in the night, while the sleep of the labouring man is sweet and sound, and the sleep of the sober temperate man free from confused dreams. The abundance of the rich will not suffer them to sleep at all for care, and the excesses of gluttons and drunkards will not suffer them to sleep quietly for dreaming. But this recorded here was not from natural causes. Nebuchadnezzar was a troubler of God's Israel, but God here troubled him; for he that made the soul can make his sword to approach to it. He had his guards about him, but they could not keep trouble from his spirit. We know not the uneasiness of many that live in great pomp, and, one would think, in pleasure, too. We look into their houses, and are tempted to envy them; but, could we look into their hearts, we should pity them rather. All the treasures and all the delights of the children of men, which this mighty monarch had command of, could not procure him a little repose, when by reason of the trouble of his mind his sleep broke from him. But God gives his beloved sleep, who return to him as their rest.
II. The trial that he made of his magicians and astrologers whether they could tell him what his dream was, which he had forgotten. They were immediately sent for, to show the king his dreams, Dan 2:2. There are many things which we retain the impressions of, and yet have lost the images of the things; though we cannot tell what the matter was, we know how we were affected with it; so it was with this king. His dream had slipped out of his mind, and he could not possibly recollect it, but he was confident he should know it if he heard it again. God ordered it so that Daniel might have the more honour, and, in him, the God of Daniel. Note, God sometimes serves his own purposes by putting things out of men's minds as well as by putting things into their minds. The magicians, it is likely, were proud of their being sent for into the king's bed-chamber, to give him a taste of their office, not doubting but it would be for their honour. He tells them that he had dreamed a dream, Dan 2:3. They speak to him in the Syriac tongue, which was then the same with the Chaldee, but now they differ much. And henceforward Daniel uses that language, or dialect of the Hebrew, for the same reason that those words, Jer 10:11, are in that language because designed to convince the Chaldeans of the folly of their idolatry and to bring them to the knowledge and worship of the true and living God, which the stories of these chapters have a direct tendency to. But ch. 8 and forward, being intended for the comfort of the Jews, is written in their peculiar language. They, in their answer, complimented the king with their good wishes, desired him to tell his dream, and undertook with all possible assurance to interpret it, Dan 2:4. But the king insisted upon it that they must tell him the dream itself, because he had forgotten it and could not tell it to them. And, if they could not do this, they should all be put to death as deceivers (Dan 2:5), themselves cut to pieces and their houses made a dunghill. If they could, they should be rewarded and preferred, Dan 2:6. And they knew, as Balaam did concerning Balak, that he was able to promote them to great honour, and give them that wages of unrighteousness which, like him, they loved so dearly. No question therefore that they will do their utmost to gratify the king; if they do not, it is not for want of good-will, but for want of power, Providence so ordering it that the magicians of Babylon might now be as much confounded and put to shame as of old the magicians of Egypt had been, that, how much soever his people were both in Egypt and Babylon vilified and made contemptible, his oracles might in both be magnified and made honourable, by the silencing of those that set up in competition with them. The magicians, having reason on their side, insist upon it that the king must tell them the dream, and then, if they do not tell him the interpretation of it, it is their fault, Dan 2:7. But arbitrary power is deaf to reason. The king falls into a passion, gives them hard words, and, without any colour of reason, suspects that they could tell him but would not; and instead of upbraiding them with impotency, and the deficiency of their art, as he might justly have done, he charges them with a combination to affront him: You have prepared lying and corrupt words to speak before me. How unreasonable and absurd is this imputation! If they had undertaken to tell him what his dream was, and had imposed upon him with a sham, he might have charged them with lying and corrupt words; but to say this of them when they honestly confessed their own weakness only shows what senseless things indulged passions are, and how apt great men are to think it is their prerogative to pursue their humour in defiance of reason and equity, and all the dictates of both. When the magicians begged of him to tell them the dream, though the request was highly rational and just, he tells them that they did but dally with him, to gain time (Dan 2:8), till the time be changed (Dan 2:9), either till the king's desire to know his dream be over, and he grown indifferent whether he be told it or no, though now he is so hot upon it, or till they may hope he has so perfectly forgotten his dream (the remaining shades of which are slipping from him apace as he catches at them) that they may tell him what they please and make him believe it was his dream, and, when the thing which is going, is quite gone from him, as it will be in a little time, he will not be able to disprove them. And therefore, without delay, they must tell him the dream. In vain do they plead, 1. That there is no man on earth that can retrieve the king's dream, Dan 2:10. There are settled rules by which to discover what the meaning of the dream was; whether they will hold or no is the question. But never were any rules offered to be given by which to discover what the dream was; they cannot work unless they have something to work upon. They acknowledge that the gods may indeed declare unto man what is his thought (Amo 4:13), for God understands our thoughts afar off (Psa 139:2), what they will be before we think them, what they are when we do not regard them, what they have been when we have forgotten them. But those who can do this are gods, that have not their dwelling with flesh (Dan 2:11), and it is they alone that can do this. As for men, their dwelling is with flesh; the wisest and greatest of men are clouded with a veil of flesh, which quite obstructs and confounds all their acquaintance with spirit, and their powers and operations; but the gods, that are themselves pure spirit, know what is in man. See here an instance of the ignorance of these magicians, that they speak of many gods, whereas there is but one and can be but one infinite; yet see their knowledge of that which even the light of nature teaches and the works of nature prove, that there is a God, who is a Spirit, and perfectly knows the spirits of men and all their thoughts, so as it is not possible that any man should. This confession of the divine omniscience is here extorted from these idolaters, to the honour of God and their own condemnation, who though they knew there is a God in heaven, to whom all hearts are open, all desires known, and from whom no secret is hid, yet offered up their prayers and praises to dumb idols, that have eyes and see not, ears and hear not. 2. That there is no king on earth that would expect or require such a thing, Dan 2:10. This intimates that they were kings, lords, and potentates, not ordinary people, that the magicians had most dealings with, and at whose devotion they were, while the oracles of God and the gospel of Christ are dispensed to the poor. Kings and potentates have often required unreasonable things of their subjects, but they think that never any required so unreasonable a thing as this, and therefore hope his imperial majesty will not insist upon it. But it is all in vain; when passion is in the throne reason is under foot: He was angry and very furious, Dan 2:12. Note, It is very common for those that will not be convinced by reason to be provoked and exasperated by it, and to push on with fury what they cannot support with equity.
III. The doom passed upon all the magicians of Babylon. There is but one decree for them all (Dan 2:9); they all stand condemned without exception or distinction. The decree has gone forth, they must every man of them be slain (Dan 2:13), Daniel and his fellows (though they knew nothing of the matter) not excepted. See here, 1. What are commonly the unjust proceedings of arbitrary power. Nebuchadnezzar is here a tyrant in true colours, speaking death when he cannot speak sense, and treating those as traitors whose only fault is that they would serve him, but cannot. 2. What is commonly the just punishment of pretenders. How unrighteous soever Nebuchadnezzar was in this sentence, as to the ringleaders in the imposture, God was righteous. Those that imposed upon men, in pretending to do what they could not do, are now sentenced to death for not being able to do what they did not pretend to.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–13. Public domain.
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Hippolytus of RomeAD 235
Hippolytus Exegetical Fragments - Scholia on Daniel
"And they say, There is not a man." Whereas, therefore, they declared it to be impossible that what was asked by the king should be told by man; God showed them, that what is impossible with man is possible with God.
Theodoret of CyrusAD 458
COMMENTARY ON DANIEL 2:11
The Chaldeans responded, Wherefore it is not possible to know precisely what you [the king] thought. What is humanly possible, they said, you may require from us, but not that which is beyond our nature. You who govern the greatest of all kingdoms must act justly in the governance of that kingdom and require from your subjects that which is possible. That which is now requested is by no mean just. Such knowledge does not belong to human beings.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Daniel 2:11 captures the desperate and definitive admission of the Babylonian wise men (Chaldeans) to King Nebuchadnezzar, declaring the impossibility of his demand: to both reveal and interpret a forgotten dream. This verse profoundly underscores the inherent limitations of human wisdom and knowledge when confronted with mysteries that transcend the earthly realm, asserting that such profound insight can only originate from a divine source whose nature is fundamentally distinct from humanity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Contrast is paramount, setting the profound limitations of human wisdom against the boundless knowledge of the divine. The Chaldeans, representing the height of human intellectual and mystical attainment in Babylon, are utterly powerless, thereby magnifying the power of the transcendent God. Hyperbole is also present in the declaration that the king's demand is "a rare thing" and that "none other" can show it; while literally true in their context, it emphasizes the extraordinary nature of the request and their complete lack of recourse. Finally, the statement "except the gods, whose dwelling is not with flesh" functions as a Theological Statement. It articulates a fundamental difference between the human and divine realms, asserting that true, hidden knowledge originates from a transcendent source. This sets the stage for the true God of Israel, who is indeed "not with flesh" in His essence, to demonstrate His unique power through Daniel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 2:11 serves as a profound theological statement on the nature of revelation and the limits of human understanding. It asserts that there are truths and mysteries that lie entirely beyond the grasp of human intellect, ingenuity, or even occult practices. This declaration by the Chaldean wise men, though made from a pagan worldview, unwittingly sets the stage for the demonstration of the true God of Israel's unique power to reveal deep and hidden things. It underscores the biblical principle that genuine wisdom and understanding of divine mysteries do not come from human effort or earthly sources, but are graciously granted by God alone, who transcends all creation and whose thoughts are infinitely higher than our own. This prepares the reader for the New Testament understanding that God has chosen to reveal Himself fully in Christ, and through the Holy Spirit, who searches the deep things of God.
REFLECTION AND APPLICATION
Daniel 2:11 offers a timeless lesson on humility and dependency on God. In an age that often exalts human intellect, scientific advancement, and self-sufficiency, this verse serves as a powerful reminder that there are realms of truth, purpose, and mystery that remain utterly inaccessible without divine revelation. It challenges us to acknowledge the inherent limitations of our own wisdom and to cultivate a posture of humility before the Creator. When faced with life's perplexing questions, overwhelming challenges, or the profound mysteries of God's will, this passage encourages us to turn not to human ingenuity alone, but to the God who delights in revealing His plans and purposes to those who seek Him. Just as Daniel sought and received divine wisdom when all human avenues failed, as recorded in Daniel 2:19, so too are we called to seek God's wisdom through prayer, His Word, and the guidance of His Spirit. Our recognition of God's unique wisdom and His ability to reveal hidden things ultimately leads us to glorify Him alone, attributing true understanding and revelation to His sovereign hand.
Questions for Reflection
FAQ
Why couldn't the wise men simply invent a dream and an interpretation?
Answer: The king's demand was not merely for an interpretation, which they were accustomed to providing, but for the dream itself, which he had forgotten. Nebuchadnezzar's decree in Daniel 2:5 clearly states that if they did not "make known unto me the dream, and the interpretation thereof, ye shall be cut in pieces." This meant they couldn't simply make something up, as the king would know if it was not his actual dream. Their lives depended on accurately recalling the king's forgotten dream, a feat impossible for any human.
Who are "the gods" referred to in this verse?
Answer: The "gods" (Aramaic: ʼĕlâhh, H426) referred to by the Chaldeans are the pagan deities of their polytheistic worldview. They believed in a pantheon of gods and goddesses who resided in a transcendent realm, distinct from humanity. Their statement "whose dwelling is not with flesh" reflects their understanding that true, hidden knowledge could only come from these divine beings, as humans (flesh) are limited by their mortal, earthly existence. While they were referring to their false gods, their statement inadvertently highlights a profound truth about the true God of Israel: He is indeed transcendent and not limited by human flesh, yet He chooses to reveal Himself to humanity.
CHRIST-CENTERED FULFILLMENT
Daniel 2:11, with its stark declaration of human inability to access divine mysteries and its assertion that only "gods, whose dwelling is not with flesh" can reveal such truths, powerfully foreshadows the ultimate revelation of God in Jesus Christ. While the Chaldeans posited a distant, disembodied divine realm as the source of ultimate knowledge, the New Testament reveals that God's supreme and final revelation came precisely through His Son, who did take on flesh. Jesus is the very wisdom of God and the power of God, as declared in 1 Corinthians 1:24, the one in whom "are hidden all the treasures of wisdom and knowledge," as affirmed in Colossians 2:3. He is the ultimate "shewer" of God's mysteries, for "no one knows the Father except the Son and anyone to whom the Son chooses to reveal Him," as Jesus Himself states in Matthew 11:27. The incarnation of Christ—God dwelling with flesh—is the paradoxical fulfillment of the Chaldeans' statement, beautifully articulated in John 1:14. God, who is indeed transcendent and not limited by flesh, chose to bridge that very gap, entering human experience to reveal Himself fully, making accessible the "rare things" of His kingdom and His eternal plan of salvation.