TRV
Translation
King James Version
And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.
Complete Jewish Bible
The king said to them, "I had a dream which will keep troubling my spirit until I know what it means."
Berean Standard Bible
he said to them, “I have had a dream, and my spirit is anxious to understand it.”
American Standard Version
And the king said unto them, I have dreamed a dream, and my spirit is troubled to know the dream.
World English Bible Messianic
The king said to them, I have dreamed a dream, and my spirit is troubled to know the dream.
Geneva Bible (1599)
And the King sayde vnto them, I haue dreamed a dreame, and my spirite was troubled to knowe the dreame.
Young's Literal Translation
and the king saith to them, `A dream I have dreamed, and moved is my spirit to know the dream.'
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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
"I have dreamed a dream." The dream, then, which was seen by the king was not an earthly dream, so that it might be interpreted by the wise of the world; but it was a heavenly dream, fulfilled in its proper times, according to the counsel and foreknowledge of God. And for this reason it was kept secret from men who think of earthly things, that to those who seek after heavenly things heavenly mysteries might be revealed. And, indeed, there was a similar case in Egypt in the time of Pharaoh and Joseph.
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER TWO
Verse 3. "And the king said to them, 'I have seen a dream, and from the confusion of my mind I do not know what I have seen.'" There remained in the king's heart only a shadow, so to speak, or a mere echo or trace of the dream, with the result that if others should retell it to him, he would be able to recall what he had seen, and they would certainly not be deceiving him with lies.
Theodoret of CyrusAD 458
COMMENTARY ON DANIEL 2:3-4
And having summoned them, they were given the request by that one whom they serve, and foolishly they promised. For human wisdom is incapable of knowing the divine mysteries without assistance from above.
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 2:3 serves as the critical narrative pivot, profoundly establishing the intense personal and political crisis faced by King Nebuchadnezzar. This verse captures the monarch's deep distress over a significant dream he experienced but cannot recall, yet whose unsettling impression powerfully lingers. It immediately underscores the king's profound need for divine insight and foreshadows the impending demonstration of God's unique sovereignty, highlighting the inherent limitations of all human wisdom when confronted with divine knowledge and purpose.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Daniel 2:3 employs several powerful literary devices to heighten the narrative's impact and underscore its theological message. Dramatic Irony is immediately evident, as the reader knows that only God can reveal the dream, while the king and his wise men are trapped within the confines of human limitations and ignorance. This creates a profound sense of anticipation for divine intervention. The king's "troubled spirit" serves as a powerful form of Pathos, evoking empathy for his profound internal distress and emphasizing the gravity of the situation. Furthermore, the verse acts as a crucial moment of Foreshadowing, hinting at the extraordinary supernatural events to come and the ultimate revelation of God's sovereignty through Daniel. The king's forgotten dream and his deep agitation establish the Central Conflict of the chapter, setting up an impossible challenge that only divine wisdom can overcome, thereby magnifying God's glory.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 2:3 is a profound testament to God's sovereign control over human affairs, even those of powerful pagan rulers. The king's forgotten dream and "troubled spirit" are not random occurrences but divinely orchestrated events designed to humble human pride and demonstrate that true wisdom and revelation come exclusively from God. This situation highlights the inherent limitations of human knowledge, power, and wisdom when confronted with the mysteries of God's eternal plan. It meticulously sets the stage for God to reveal His purposes through His chosen vessel, Daniel, thereby exalting Himself above all earthly deities and demonstrating His ultimate dominion over all kingdoms and ages.
REFLECTION AND APPLICATION
The profound distress of King Nebuchadnezzar in Daniel 2:3 resonates deeply with the universal human experience of facing the unknown, feeling a deep sense of unease, or grappling with circumstances beyond our control or comprehension. Just as the king's spirit was troubled by a forgotten but undeniably significant dream, we too can experience spiritual or emotional disquiet when confronted with life's uncertainties, unfulfilled longings, or a nagging sense that something crucial is missing or unclear. This verse serves as a powerful and timeless reminder that true peace, profound understanding, and ultimate security do not come from human wisdom, earthly power, or any form of divination, but solely from seeking the One who knows all things—the God who reveals secrets and holds the future in His sovereign hands. It encourages us to bring our "troubled spirits" and unanswered questions directly to God, trusting that He is sovereign even in our confusion, and that He can provide clarity, peace, and direction where all human efforts fail. Our greatest comfort and hope lie in knowing that God is actively working His purposes, even through our distress, to draw us closer to Him and reveal His magnificent glory.
Questions for Reflection
FAQ
Why couldn't King Nebuchadnezzar remember his dream, and why was this so significant?
Answer: The text explicitly states that Nebuchadnezzar had "dreamed a dream, and my spirit was troubled to know the dream." While the Bible doesn't provide a naturalistic explanation for his memory lapse, the most compelling theological interpretation is that God sovereignly removed the memory of the dream's details from the king's mind. This was not a mere natural occurrence but a deliberate divine act designed to create an impossible situation for the Babylonian wise men. The profound significance lies in this very impossibility: it exposed the utter futility of human wisdom, pagan divination, and occult practices, setting the stage for God alone to demonstrate His unique power and knowledge through His faithful servant Daniel. This divine orchestration ensured that when the dream and its interpretation were eventually revealed, there would be no doubt whatsoever that the revelation came from the one true God, not from human ingenuity or pagan magic. This highlights God's ultimate control over all earthly affairs and His unique ability to reveal hidden things (Daniel 2:22).
What does it mean that Nebuchadnezzar's "spirit was troubled"?
Answer: The phrase "my spirit was troubled" (KJV) or "my mind was troubled" (NIV) refers to a deep inner agitation, profound disquiet, or intense emotional disturbance. The Hebrew word (H6470, pâʻam) implies a beating, throbbing, or agitation, suggesting a restless, unsettled, and profoundly distressed state of mind. It was not merely a mild annoyance or fleeting concern but a significant personal and perhaps existential crisis for the king. The dream, though forgotten in its specifics, left a powerful and unsettling impression on his psyche, indicating its great importance and perceived ominous nature. This deep internal turmoil compelled him to desperately seek its content and meaning, driving the narrative forward and underscoring the urgency of his demand to his wise men. His troubled spirit powerfully highlights the universal human need for understanding, meaning, and peace, which ultimately only God can truly provide (John 14:27).
CHRIST-CENTERED FULFILLMENT
Daniel 2:3, with King Nebuchadnezzar's "troubled spirit" and his desperate need "to know the dream," powerfully foreshadows the ultimate human condition and the divine solution found supremely in Jesus Christ. Humanity, in its fallen state, often experiences a profound "troubled spirit," a deep disquiet arising from ignorance of God's ultimate plan, the true meaning of life, and the path to genuine peace. Like Nebuchadnezzar, we are frequently confronted with mysteries we cannot unravel by human wisdom, intellectual effort, or earthly power. Christ, however, is the ultimate Revealer of God's mysteries, the one in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). He is the "Lamb of God, who takes away the sin of the world" (John 1:29), who not only perfectly reveals God's will but also perfectly fulfills it through His life, death, and resurrection. The prophetic dream of Nebuchadnezzar, which ultimately pointed to God's eternal kingdom that would crush all earthly kingdoms, finds its ultimate realization in the spiritual and eternal kingdom established by Christ, a kingdom that "shall never be destroyed" (Daniel 2:44). Through His life, atoning death, and glorious resurrection, Jesus brings profound peace to troubled spirits, perfectly reveals the Father's heart, and unveils the grand narrative of redemption, which was merely glimpsed in the ancient prophecies. He is the living Word of God, through whom all things are made known, the ultimate and complete fulfillment of all divine revelation (Hebrews 1:1-3).