TRV
Translation
King James Version
And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.
Complete Jewish Bible
When the decree was published that the sages were to be slain, they sought Dani'el and his companions in order to have them put to death.
Berean Standard Bible
So the decree went out that the wise men were to be executed, and men went to look for Daniel and his friends to execute them.
American Standard Version
So the decree went forth, and the wise men were to be slain; and they sought Daniel and his companions to be slain.
World English Bible Messianic
So the decree went out, and the wise men were to be slain; and they sought Daniel and his companions to be slain.
Geneva Bible (1599)
And when sentence was giuen, the wise men were slayne: and they sought Daniel and his fellowes to be put to death.
Young's Literal Translation
And the sentence hath gone forth, and the wise men are being slain, and they have sought Daniel and his companions to be slain.
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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
"Arioch, the captain of the king's guard" (literally, "the chief slaughterer or cook"). For as the cook slays all animals and cooks them, of a similar nature was his occupation. And the rulers of the world slay men, butchering them like brute beasts.
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER TWO
Verses 12, 13. "And when he had heard this, the king in a furious rage gave orders that all the wise men of Babylon should be slain. And when the decree went forth, the wise men were being slaughtered..." The Hebrews raise the question of why Daniel and the three lads did not enter before the king along with the other wise men, and why they were ordered to be slain with the rest when the decree was issued. They have explained the difficulty in this way, by saying that at that time, when the king was promising rewards and gifts and great honor, they did not care to go before him, lest they should appear to be shamelessly grasping after the wealth and honor of the Chaldeans. Or else it was undoubtedly true that the Chaldeans themselves, being envious of the Jews' reputation and learning, entered alone before the king, as if to obtain the rewards by themselves. Afterwards they were perfectly willing to have those whom they had denied any hope of glory to share in a common peril.
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 2:13 dramatically depicts the immediate and terrifying consequence of King Nebuchadnezzar's escalating fury: a sweeping decree for the execution of all the wise men of Babylon. This verse underscores the absolute and arbitrary power of the monarch, as the deadly search extends indiscriminately to include Daniel and his companions, who, despite their recent integration into the Babylonian intellectual class, are now caught in the king's furious purge, setting the stage for a profound display of divine intervention.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to heighten the narrative's tension and theological significance. Foreshadowing is prominent, as the imminent threat to Daniel's life immediately sets the stage for his divine intervention and the subsequent display of God's power and wisdom through him. There is also a strong element of Dramatic Irony; while Nebuchadnezzar believes he is eliminating a class of fraudulent advisors, he is unknowingly setting in motion the very events that will lead to the revelation of his dream and the glorification of the God of Daniel. The phrase "sought Daniel and his fellows to be slain" injects intense Suspense, creating a palpable sense of danger and urgency for the protagonists, drawing the reader into their immediate peril. The king's decree itself, encompassing all "wise men," can be seen as Hyperbole of his rage and absolute power, demonstrating an extreme and disproportionate reaction to a perceived slight or failure.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 2:13 serves as a profound theological statement on the nature of divine sovereignty in the face of human tyranny and the limitations of worldly wisdom. It underscores that even the most powerful earthly rulers, in their moments of greatest rage and seemingly absolute control, are ultimately subject to the overarching plan of God. The decree to slay the wise men highlights the futility of human knowledge and power when confronted with the mysteries of the divine, setting the stage for God alone to provide true revelation. This perilous situation is not an accident but a divinely orchestrated moment designed to magnify God's wisdom and power through His faithful servant Daniel, demonstrating that God's purposes cannot be thwarted, even by a death sentence. It is a powerful reminder that God is sovereign over all earthly kingdoms and their decrees.
REFLECTION AND APPLICATION
Daniel 2:13 confronts us with the stark reality of life in a fallen world, where human power can be arbitrary, unjust, and lethal. Yet, within this grim scenario, it presents a powerful testament to God's unwavering sovereignty and His ability to work through seemingly impossible circumstances. For believers, this verse is a potent reminder that even when facing overwhelming threats or when human solutions fail, our ultimate trust must rest in God's providential care. Daniel and his friends, though innocent and caught in a sweeping decree, were not abandoned. Their peril became the very platform for God to display His glory and wisdom. This encourages us to cultivate a deep reliance on divine wisdom, recognizing that true insight and deliverance come from God alone, not from worldly prowess or human ingenuity. It calls us to courageous faith, knowing that God can turn the gravest dangers into opportunities for His name to be glorified and for His people to be preserved, reminding us that even in the shadow of death, God's purposes prevail.
Questions for Reflection
FAQ
Why were Daniel and his friends targeted if they weren't part of the initial group of Chaldeans who failed the king?
Answer: Daniel and his friends, Hananiah, Mishael, and Azariah (later known as Shadrach, Meshach, and Abednego), had been brought to Babylon years earlier and specifically trained in the language and literature of the Chaldeans, becoming skilled in all wisdom and knowledge (Daniel 1:4-5). They were explicitly noted to be "ten times better than all the magicians and enchanters that were in all his kingdom" (Daniel 1:20). Therefore, they were considered part of the broader category of "wise men" (Aramaic: ḥakkimîn) of Babylon, even if they weren't among the specific Chaldean astrologers who initially stood before the king. Nebuchadnezzar's decree was a sweeping command to execute all the wise men, making Daniel and his companions legitimate targets under the king's broad and furious edict.
What does this verse tell us about King Nebuchadnezzar's character?
Answer: Daniel 2:13, in conjunction with the preceding verses, paints a vivid picture of King Nebuchadnezzar's character as an absolute monarch. He is portrayed as immensely powerful, prone to fits of uncontrollable rage ("furious and very angry" in Daniel 2:12). His decree to slay all the wise men, simply because they could not perform an impossible task, demonstrates his arbitrary and tyrannical nature, where human life held little value when it obstructed his will or failed to meet his demands. He expected immediate and complete subservience, and any perceived failure or deception was met with extreme, indiscriminate punishment, highlighting his volatile and despotic rule.
CHRIST-CENTERED FULFILLMENT
Daniel 2:13, with its depiction of an innocent man caught in a sweeping decree of death, powerfully foreshadows the ultimate human predicament and God's perfect solution in Christ. Just as Daniel, though righteous, was sought for execution alongside the unrighteous wise men, so too was humanity, though fallen, subject to the decree of spiritual death due to sin (Romans 6:23). Yet, in Christ, we find the true "wise man" and the ultimate deliverer. While the Babylonian wise men failed to provide the king's dream and its interpretation, Jesus Christ is the very embodiment of divine wisdom, in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). He alone could reveal the mysteries of God's kingdom and interpret the divine plan for humanity. Furthermore, just as God delivered Daniel from the decree of death, Christ Himself faced the ultimate decree of death on the cross, not because of His own sin, but to deliver us from the power of sin and death (Hebrews 2:14-15). His resurrection is the ultimate triumph over all earthly decrees and the final demonstration that God's purposes, revealed and fulfilled in Christ, cannot be thwarted, bringing life and salvation where only death was decreed (John 11:25-26).