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Daniel 2:1 [study!]

American Standard Version (ASV 1901) [2]
— And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams; and his spirit was troubled, and his sleep went from him.
King James Version (KJV 1769)
— And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.
New American Standard Bible (NASB ©1995)
— Now in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar had dreams; and his spirit was troubled and his sleep left him.
Webster's Revision of the KJB (WEB 1833)
— And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams, with which his spirit was troubled, and his sleep broke from him.
Darby's Translation (DBY 1890)
— And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams, and his spirit was troubled, and his sleep went from him.
Rotherham's Emphasized Bible (EBR 1902)
— And, in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams,—and his spirit, was troubled, and, his sleep, had gone from him.
Young's Literal Translation (YLT 1898)
— And in the second year of the reign of Nebuchadnezzar, dreamed hath Nebuchadnezzar dreams, and his spirit doth move itself, and his sleep hath been against him;
Douay-Rheims Challoner Revision (DR 1750)
— In the second year of the reign of Nabuchodonosor, Nabuchodonosor had a dream, and his spirit was terrified, and his dream went out of his mind.
Original King James Bible (AV 1611) [2]
— And in the second yeere of the reigne of Nebuchadnezzar, Nebuchad-nezzar dreamed dreames, wherewith his spirit was troubled, and his sleepe brake from him.
Brenton Greek Septuagint (LXX, Restored Names)
— In the second year of [his] reign Nebuchadnezzar{gr.Nabuchodonosor} dreamed a dream, and his spirit was amazed, and his sleep departed from him.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And in the second year of the reign of Nevukhadnetztzar Nevukhadnetztzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And in the second 8147
{8147} Prime
שְׁתַּיִם
sh@nayim
{shen-ah'-yim}
(The first form being dual of H8145; the second form being feminine); two; also (as ordinal) twofold.
year 8141
{8141} Prime
שָׁנֵה
shaneh
{shaw-neh'}
(The first form being in plural only, the second form being feminine); from H8138; a year (as a revolution of time).
of the reign 4438
{4438} Prime
מַלְכוּת
malkuwth
{mal-kooth'}
From H4427; a rule; concretely a dominion.
of Nvanexxar נְבוּכַדנֶאצַּר 5019
{5019} Prime
נְבוּכַדְנֶאצַּר
N@buwkadne'tstsar
{neb-oo-kad-nets-tsar'}
Of foreign derivation; Nebukadnetstsar (or retstsar, or retstsor), king of Babylon.
Nvanexxar נְבוּכַדנֶאצַּר 5019
{5019} Prime
נְבוּכַדְנֶאצַּר
N@buwkadne'tstsar
{neb-oo-kad-nets-tsar'}
Of foreign derivation; Nebukadnetstsar (or retstsar, or retstsor), king of Babylon.
dreamed 2492
{2492} Prime
חָלַם
chalam
{khaw-lam'}
A primitive root; properly to bind firmly, that is, (by implication) to be (causatively to make) plump; also (through the figurative sense of dumbness) to dream.
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
dreams, 2472
{2472} Prime
חֲלוֹם
chalowm
{khal-ome'}
From H2492; a dream.
wherewith his spirit 7307
{7307} Prime
רוּחַ
ruwach
{roo'-akh}
From H7306; wind; by resemblance breath, that is, a sensible (or even violent) exhalation; figuratively life, anger, unsubstantiality; by extension a region of the sky; by resemblance spirit, but only of a rational being (including its expression and functions).
was troubled, 6470
{6470} Prime
פָּעַם
pa`am
{paw-am'}
A primitive root; to tap, that is, beat regularly; hence (generally) to impel or agitate.
z8691
<8691> Grammar
Stem - Hithpael (See H8819)
Mood - Imperfect (See H8811)
Count - 533
and his sleep 8142
{8142} Prime
שֵׁנָה
shehah
{shay-naw'}
(The second form used in Psalms 127:2); from H3462; sleep.
brake 1961
{1961} Prime
הָיָה
hayah
{haw-yaw'}
A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary).
z8738
<8738> Grammar
Stem - Niphal (See H8833)
Mood - Perfect (See H8816)
Count - 1429
from x5921
(5921) Complement
עַל
`al
{al}
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications.
him.
Jamieson-Fausset-Brown Commentary

Daniel 2:1

_ _ Daniel 2:1-49. Nebuchadnezzar’s dream: Daniel’s interpretation of it, and advancement.

_ _ second year of ... NebuchadnezzarDaniel 1:5 shows that “three years” had elapsed since Nebuchadnezzar had taken Jerusalem. The solution of this difficulty is: Nebuchadnezzar first ruled as subordinate to his father Nabopolassar, to which time the first chapter refers (Daniel 1:1); whereas “the second year” in the second chapter is dated from his sole sovereignty. The very difficulty is a proof of genuineness; all was clear to the writer and the original readers from their knowledge of the circumstances, and so he adds no explanation. A forger would not introduce difficulties; the author did not then see any difficulty in the case. Nebuchadnezzar is called “king” (Daniel 1:1), by anticipation. Before he left Judea, he became actual king by the death of his father, and the Jews always called him “king,” as commander of the invading army.

_ _ dreams — It is significant that not to Daniel, but to the then world ruler, Nebuchadnezzar, the dream is vouchsafed. It was from the first of its representatives who had conquered the theocracy, that the world power was to learn its doom, as about to be in its turn subdued, and for ever by the kingdom of God. As this vision opens, so that in the seventh chapter developing the same truth more fully, closes the first part. Nebuchadnezzar, as vicegerent of God (Daniel 2:37; compare Jeremiah 25:9; Ezekiel 28:12-15; Isaiah 44:28; Isaiah 45:1; Romans 13:1), is honored with the revelation in the form of a dream, the appropriate form to one outside the kingdom of God. So in the cases of Abimelech, Pharaoh, etc. (Genesis 20:3; Genesis 41:1-7), especially as the heathen attached such importance to dreams. Still it is not he, but an Israelite, who interprets it. Heathendom is passive, Israel active, in divine things, so that the glory redounds to “the God of heaven.”

Matthew Henry's Commentary

Daniel 2:1-13

_ _ 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, Daniel 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, Daniel 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 (Daniel 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, Ecclesiastes 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, Daniel 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, Daniel 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, Jeremiah 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, Daniel 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 (Daniel 2:5), themselves cut to pieces and their houses made a dunghill. If they could, they should be rewarded and preferred, Daniel 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, Daniel 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 (Daniel 2:8), till the time be changed (Daniel 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, Daniel 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 (Amos 4:13), for God understands our thoughts afar off (Psalms 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 (Daniel 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, Daniel 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, Daniel 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 (Daniel 2:9); they all stand condemned without exception or distinction. The decree has gone forth, they must every man of them be slain (Daniel 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.

John Wesley's Explanatory Notes

Daniel 2:1

In the second year — This was properly in the fifth year of that king's reign, but in the second year after Daniel had been brought before the king. Dreams — It was one dream, but of many parts.

Geneva Bible Translation Notes

Daniel 2:1

And in the (a) second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed (b) dreams, wherewith his spirit was (c) troubled, and (d) his sleep brake from him.

(a) The father and the son were both called by this name, so that this is meant of the son, when he reigned alone: for he also reigned in a way with his father.

(b) Not that he had many dreams, but because many matters were contained in this dream.

(c) Because it was so rare and strange a dream, that he had had nothing similar.

(d) Or, "his sleep was upon him", that is, that he was so heavy with sleep, that he began to sleep again.

Cross-Reference Topical ResearchStrong's Concordance
in:

Daniel 1:1-5 In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. ... And the king appointed them a daily provision of the king's meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king.
2 Chronicles 36:5-7 Jehoiakim [was] twenty and five years old when he began to reign, and he reigned eleven years in Jerusalem: and he did [that which was] evil in the sight of the LORD his God. ... Nebuchadnezzar also carried of the vessels of the house of the LORD to Babylon, and put them in his temple at Babylon.

the second:
That is, the second according to the Babylonian computation, but the fourth according to that of the Jews, who reckon from the time he was associated with his father.
Jeremiah 25:1 The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that [was] the first year of Nebuchadrezzar king of Babylon;

Nebuchadnezzar:

Daniel 2:3 And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.
Daniel 4:5 I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me.
Genesis 40:5-8 And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which [were] bound in the prison. ... And they said unto him, We have dreamed a dream, and [there is] no interpreter of it. And Joseph said unto them, [Do] not interpretations [belong] to God? tell me [them], I pray you.
Genesis 41:1-36 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. ... And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.
Job 33:15-17 In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; ... That he may withdraw man [from his] purpose, and hide pride from man.

and his:

Daniel 6:18 Then the king went to his palace, and passed the night fasting: neither were instruments of musick brought before him: and his sleep went from him.
Esther 6:1 On that night could not the king sleep, and he commanded to bring the book of records of the chronicles; and they were read before the king.
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Gn 40:5; 41:1. 2Ch 36:5. Es 6:1. Jb 33:15. Jr 25:1. Dn 1:1; 2:3; 4:5; 6:18.

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