TRV
Translation
King James Version
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.
KJV (with Strong's)
But if H2006 ye will not H3809 make known H3046 unto me the dream H2493, there is but one H1932 H2298 decree H1882 for you: for ye have prepared H2164 lying H3538 and corrupt H7844 words H4406 to speak H560 before H6925 me, till H5705 the time H5732 be changed H8133: therefore H3861 tell H560 me the dream H2493, and I shall know H3046 that H1768 ye can shew H2324 me the interpretation H6591 thereof.
Complete Jewish Bible
that if you don't tell me the dream, there is only one sentence passed on all of you. So you've conspired to mislead me with lies in the hope that time will change things. Now, just tell me the dream! That will convince me that you will also be able to give me its correct interpretation."
Berean Standard Bible
If you do not tell me the dream, there is only one decree for you. You have conspired to speak before me false and fraudulent words, hoping the situation will change. Therefore tell me the dream, and I will know that you can give me its interpretation.”
American Standard Version
But if ye make not known unto me the dream, there is but one law 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 show me the interpretation thereof.
World English Bible Messianic
But if you don’t make known to me the dream, there is but one law for you; for you have prepared lying and corrupt words to speak before me, until the time be changed: therefore tell me the dream, and I shall know that you can show me its interpretation.
Geneva Bible (1599)
But if ye will not declare mee the dreame, there is but one iudgement for you: for ye haue prepared lying and corrupt wordes, to speake before me till the time bee changed: therefore tell me the dreame, that I may knowe, if yee can declare me the interpretation thereof.
Young's Literal Translation
so that, if the dream ye do not cause me to know--one is your sentence, seeing a word lying and corrupt ye have prepared to speak before me, till that the time is changed, therefore the dream tell ye to me, then do I know that its interpretation ye do shew me.'
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
Verses 9, 10. "Therefore tell me the dream, that I may be certain that ye are giving me its true interpretation. The Chaldeans therefore made this reply in the king's presence: 'There is no man on earth who would be able to fulfil what thou hast spoken, O king!'" The magi confess, along with the soothsayers - and all secular learning concurs - that foreknowledge of the future lies not in man's province but in God's. By this test it is proved that the prophets who proclaimed things to come spoke by the Spirit of God.
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
King Nebuchadnezzar, profoundly disturbed by a forgotten yet significant dream, issues a severe ultimatum to his Chaldean wise men. This verse vividly captures his intense suspicion and mounting frustration, as he unequivocally accuses them of attempting to deceive him with "lying and corrupt words" in a calculated effort to stall for time. He declares that their failure to reveal the dream itself, prior to its interpretation, will result in a singular, irreversible decree of execution, thereby underscoring the king's absolute authority and unyielding demand for undeniable proof of their claimed supernatural insight.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Daniel 2:9 employs several potent literary devices to heighten the dramatic tension and underscore the king's resolve. The king's speech utilizes Repetition of the demand to "tell me the dream," which serves to emphasize his unwavering resolve and the absolute impossibility of the task for the wise men, driving home the futility of their position. His direct accusation of "lying and corrupt words" is a form of Direct Address that conveys his contempt, suspicion, and accurate assessment of the Chaldeans' deceptive practices, highlighting their moral and spiritual bankruptcy. The phrase "till the time be changed" functions as a powerful element of Foreshadowing, subtly hinting at the imminent and dramatic change that will indeed occur—not through the wise men's deception, but through God's sovereign intervention via Daniel. This sets up a profound Irony, as the very "time" the wise men hoped to manipulate will indeed "change," but in a way that exposes their fraud and glorifies the true God. The entire interaction serves as a stark Contrast between the limited, deceptive, and ultimately impotent wisdom of Babylon and the true, divine, and all-knowing wisdom that will soon be revealed through God's prophet.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 2:9 profoundly underscores the vast chasm between human pretense and divine omnipotence. Nebuchadnezzar's seemingly impossible demand, though rooted in earthly power and suspicion, inadvertently serves to expose the spiritual bankruptcy of all human systems that claim to access ultimate truth or divine knowledge apart from God. The king's accurate discernment of "lying and corrupt words" highlights that even worldly rulers, driven by their own self-interest, can perceive the inherent deceit and emptiness in false spiritual claims. This verse sets the dramatic stage for God to demonstrate His unique and unparalleled ability to reveal "deep and secret things," thereby validating His absolute sovereignty over all earthly wisdom and power, and establishing the foundational principle that genuine, trustworthy revelation comes only from Him.
REFLECTION AND APPLICATION
Daniel 2:9 offers profound and enduring lessons for believers today, serving as a powerful reminder of the inherent limitations of human wisdom and the ultimate futility of relying on anything other than divine truth. In a world saturated with information, competing claims to knowledge, and often deceptive narratives, this verse calls us to cultivate a spirit of deep discernment, recognizing that genuine insight into life's deepest mysteries, challenges, and the future comes not from human ingenuity, manipulative tactics, or popular opinion, but from God alone. It encourages us to approach difficult situations and profound questions with humility, acknowledging our desperate need for divine guidance, and to steadfastly reject the temptation to offer "lying and corrupt words" or superficial, human-centric solutions when true, God-given wisdom is required. Ultimately, it strengthens our faith in God's absolute sovereignty, knowing that He alone holds the keys to all secrets, orchestrates all circumstances for His perfect purposes, and reveals His will in His perfect timing, even when situations seem utterly impossible from a human perspective.
Questions for Reflection
FAQ
Why was Nebuchadnezzar so insistent on the wise men telling him the dream first, rather than just interpreting it?
Answer: Nebuchadnezzar's insistence stemmed from a shrewd and deeply suspicious nature, coupled with a desire for undeniable proof. He knew the dream was profoundly significant and divinely sent, but he could not recall its details. By demanding that his wise men first reveal the dream itself, he was setting an impossible test for human wisdom and occult practices. He reasoned that if they truly possessed supernatural insight or a genuine divine connection, they would be able to access the dream's content directly. This would serve as undeniable proof of the authenticity and reliability of their subsequent interpretation. He suspected, correctly, that they would otherwise offer fabricated interpretations, or "lying and corrupt words," if given only the task of interpreting a dream he provided, as they had no genuine access to divine truth. His demand was a strategic move to expose their limitations and prevent deception, as implied by his accusation that they sought to stall "till the time be changed." This moment of crisis is crucial for the narrative, as it highlights the absolute need for a truly divine revelation, which God provides through Daniel in Daniel 2:27-28.
What does "lying and corrupt words" imply about the wise men's character and practices?
Answer: The king's accusation of "lying and corrupt words" (Aramaic kᵉdab and shᵉchath) implies a profound lack of integrity, a reliance on deceitful practices, and a willingness to manipulate for self-preservation among the wise men. "Lying" (H3538) indicates that their words were false, fabricated, and designed to mislead the king. "Corrupt" (H7844) suggests that their words were not only untrue but also harmful, destructive, or ruinous in their intent or potential outcome—perhaps intended to waste the king's time, undermine his authority, or lead him astray with baseless interpretations. This phrase reveals Nebuchadnezzar's perception that they were not merely ignorant, but actively attempting to manipulate him through pre-arranged excuses and empty promises. It highlights the moral bankruptcy and spiritual emptiness of their supposed wisdom and occult arts when confronted with genuine divine truth.
How does this verse set the stage for Daniel's role in the narrative?
Answer: Daniel 2:9 is pivotal in dramatically setting the stage for Daniel's emergence as God's chosen instrument. By exposing the utter failure and deceptive nature of Babylon's most esteemed wise men, the verse creates an insurmountable human crisis and a dramatic vacuum that only divine revelation can fill. The king's impossible demand highlights the bankruptcy of all human and pagan wisdom, paving the way for the one true God to demonstrate His unique power, knowledge, and sovereignty through His faithful servant, Daniel. This moment of crisis underscores that Daniel's subsequent success is not due to his own superior intellect, occult practices, or political maneuvering, but solely to God's direct intervention and revelation (Daniel 2:27-28). Thus, the verse magnifies God's glory and establishes Daniel's prophetic authority as one who truly hears from the Most High, preparing the reader for the miraculous intervention that follows.
CHRIST-CENTERED FULFILLMENT
Daniel 2:9 with its stark portrayal of human wisdom's bankruptcy and the king's demand for undeniable truth, powerfully foreshadows the ultimate and perfect revelation of God's truth in Jesus Christ. Just as Nebuchadnezzar sought a revelation that transcended human capacity and exposed all pretense, humanity yearns for ultimate answers to life's deepest questions—answers that no philosophy, science, or false religion can genuinely provide. The "lying and corrupt words" of the Babylonian wise men find their ultimate contrast in the person of Jesus, who is not merely a messenger of truth, but the very embodiment of truth itself (John 14:6). He does not merely interpret divine mysteries or ancient dreams; He is the mystery revealed, the eternal Word made flesh, dwelling among us (John 1:14). Unlike the wise men who sought to "change the time" through deception and delay, Christ entered time precisely at its fullness (Galatians 4:4) to reveal God's eternal plan of salvation and His sovereign will for humanity. His life, sacrificial death, and glorious resurrection are the ultimate "interpretation" of God's redemptive purpose, demonstrating a wisdom and power far beyond any earthly decree or human understanding (1 Corinthians 1:24). In Christ, all the hidden things of God are made known, fulfilling the longing for true revelation that Nebuchadnezzar unknowingly expressed, and offering eternal salvation where all human efforts and wisdom utterly fail (Acts 4:12).