TRV
Translation
King James Version
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.
Complete Jewish Bible
The astrologers spoke to the king in Aramaic: "May the king live forever! Tell your servants the dream, and we will interpret it."
Berean Standard Bible
Then the astrologers answered the king in Aramaic, “O king, may you live forever! Tell your servants the dream, and we will give the interpretation.”
American Standard Version
Then spake the Chaldeans to the king in the Syrian language, O king, live for ever: tell thy servants the dream, and we will show the interpretation.
World English Bible Messianic
Then spoke the Kasdim to the king in the Syrian language, O king, live forever: tell your servants the dream, and we will show the interpretation.
Geneva Bible (1599)
Then spake the Caldeans to the King in the Aramites language, O King, liue for euer: shewe thy seruants thy dreame, and wee shall shewe the interpretation.
Young's Literal Translation
And the Chaldeans speak to the king in Aramaean, `O king, to the ages live, tell the dream to thy servants, and the interpretation we do shew.'
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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JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER TWO
Verse 4. "The Chaldeans replied to the king in Syriac." Up to this point what we have read has been recounted in Hebrew. From this point on until the vision of the third year of King Balthasar which Daniel saw in Susa, the account is written in Hebrew characters, to be sure, but in the Chaldee language, which he here calls Syriac.
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 2:4 marks a pivotal moment in the unfolding drama of King Nebuchadnezzar's troubling dream, setting the stage for God's miraculous intervention through Daniel. In this verse, the king's assembled wise men, specifically identified as the Chaldeans, address him in Aramaic, respectfully acknowledging his authority while simultaneously expressing their profound predicament. They plead with the king to reveal the content of his forgotten dream, asserting that only then could they possibly offer an interpretation, thereby highlighting the insurmountable challenge he had placed before them and implicitly confessing the limits of their human wisdom and occult practices.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Daniel 2:4 employs several potent literary devices. Dramatic Irony is evident, as the Chaldeans, despite their claims of profound wisdom and connection to hidden knowledge, are utterly helpless, unknowingly setting the stage for God's true revelation through Daniel. Their customary salutation, Hyperbole ("O king, live for ever"), while a standard courtly address, serves to emphasize the king's perceived omnipotence, which is about to be challenged by the very situation he has created. There is also a strong Contrast between human wisdom and divine knowledge; the Chaldeans' inability to discern the dream highlights the limitations of all human and occult arts, paving the way for the demonstration of God's unique power to reveal secrets. This moment also functions as Foreshadowing, hinting at the subsequent failure of all the king's wise men and the eventual triumph of God's servant, Daniel, through whom God's true wisdom will be made manifest.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 2:4 serves as a theological linchpin, establishing the profound chasm between finite human wisdom and infinite divine knowledge. The Chaldeans' desperate plea underscores humanity's inherent limitations when confronted with mysteries beyond natural apprehension. It sets the stage for the grand theological truth that true revelation, insight, and understanding of the hidden things of God come solely from Him. This narrative powerfully asserts God's sovereignty over all earthly wisdom and power, demonstrating that He alone holds the keys to the future and the secrets of the heart. The inability of the world's most esteemed wise men to meet the king's demand magnifies the glory of God when He, through His chosen servant, provides the impossible answer, thereby validating His unique power and authority over all creation and all human affairs.
REFLECTION AND APPLICATION
Daniel 2:4 serves as a powerful and enduring reminder of the stark contrast between human limitation and God's infinite, all-knowing wisdom. In our own lives, we frequently encounter "impossible" situations—personal dilemmas, societal crises, or existential questions—that seem to defy human solutions or understanding. This verse challenges us to recognize that reliance on our own intellect, worldly expertise, or even the most advanced human systems will ultimately fall short when confronted with truly profound mysteries or challenges that require divine insight. It calls us to humility, inviting us to acknowledge our inherent limitations and to seek true wisdom and revelation from God alone. Just as the Chaldeans were forced to confess their inability, we are encouraged to turn to the One who "reveals deep and hidden things; he knows what lies in darkness, and light dwells with him" Daniel 2:22. This passage urges us to cultivate a posture of dependence on God, trusting that He is the ultimate source of truth, guidance, and solutions, especially when the path ahead seems obscured and human efforts prove futile.
Questions for Reflection
FAQ
Why did the language of the book of Daniel switch to Aramaic at this point?
Answer: The shift from Hebrew to Aramaic in Daniel 2:4 marks a significant linguistic change that continues through Daniel 7:28. This transition is generally understood to reflect the broader scope of God's message in these chapters. Aramaic was the common international language of the ancient Near East during the Babylonian and Persian empires, serving as the lingua franca for diplomacy, commerce, and administration. By writing these chapters in Aramaic, the author likely intended to communicate God's universal sovereignty and His dealings with Gentile nations to a wider, non-Hebrew speaking audience. This section focuses on God's kingdom and its relationship to the great Gentile empires, underscoring that God's plan extends beyond Israel to encompass all humanity.
Who exactly were the "Chaldeans" mentioned in this verse?
Answer: In the context of Daniel, the "Chaldeans" Daniel 2:4 refer not simply to the general inhabitants of Chaldea (southern Mesopotamia) but specifically to a highly educated and influential class of Babylonian wise men. This group comprised astrologers, diviners, soothsayers, magicians, and interpreters of omens, who were considered the intellectual and spiritual elite of the Neo-Babylonian Empire. They served as the king's primary advisors on matters requiring supernatural insight or mystical knowledge. Their prominence in the royal court highlights the king's reliance on pagan wisdom and practices, which are then shown to be utterly inadequate in the face of God's true revelation.
What made the king's demand in Daniel 2 so impossible for the Chaldeans?
Answer: King Nebuchadnezzar's demand was unprecedented because he not only required an interpretation of his dream but also insisted that his wise men first reveal the dream's content itself, which he had forgotten Daniel 2:3. The Chaldeans were accustomed to interpreting dreams or omens that were known to them. However, discerning a forgotten dream was beyond any human capacity or occult art. Their plea in Daniel 2:4 and their subsequent confession in Daniel 2:10-11 that "there is no one on earth who can do what the king asks" underscores the truly impossible nature of the task. This impossible demand served to expose the limitations of all human wisdom and to set the stage for God alone to reveal the mystery through Daniel.
CHRIST-CENTERED FULFILLMENT
The predicament of the Chaldeans in Daniel 2:4, unable to discern the king's forgotten dream, profoundly foreshadows humanity's universal inability to comprehend divine mysteries and the ultimate plan of God without divine revelation. Just as the Babylonian wise men, representing the pinnacle of worldly wisdom, were utterly confounded, so too is humanity incapable of knowing God's heart, His will, or the path to salvation through its own intellect or efforts 1 Corinthians 1:21. This impossible situation in Daniel points forward to the ultimate "mystery" of God's redemptive plan, which remained hidden for ages but has now been "revealed to his holy apostles and prophets by the Spirit" Ephesians 3:4-6.
Jesus Christ is the ultimate fulfillment of the divine wisdom and revelation that the Chaldeans so desperately lacked. He is not merely an interpreter of dreams, but the very Word of God made flesh, the one through whom God has perfectly revealed Himself John 1:18. In Christ, "are hidden all the treasures of wisdom and knowledge" Colossians 2:3. He is the divine solution to humanity's deepest spiritual dilemmas, the one who knows the Father and makes Him known Matthew 11:27. Where human wisdom and occult practices fail, Christ, as the "wisdom of God and the power of God" 1 Corinthians 1:24, provides the complete and perfect revelation of God's character, His kingdom, and His eternal purpose, ultimately fulfilling the longing for true insight and understanding that the Chaldeans could never provide.