Daniel 2:36 — Word Study
WLCדְּנָ֣ה חֶלְמָ֔א וּפִשְׁרֵ֖הּ נֵאמַ֥ר קֳדָם־ מַלְכָּֽא׃
BSAThisdên [the specific vision] was the dreamchêlem [a prophetic vision, a supernatural revelation] now we will tellʼămar [declare, explain, make known] the kingmelek [the ruler, monarch] its interpretationpᵉshar [the explanation, the meaning, the uncovering of its significance]
| Greek | English | Parsing |
|---|---|---|
| דְּנָ֣ה | this | Particle |
| חֶלְמָ֔א | [was] dream the | Noun common both singular determined, particle |
| וּפִשְׁרֵ֖הּ | and interpretation its | Conjunction, noun common both singular construct, suffix |
| נֵאמַ֥ר | we will tell | Verb, Qal, imperfect first person common plural |
| קֳדָם־ | before | Noun common, both singular construct |
| מַלְכָּֽא׃ | king the | Noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This was the dream; now we will tell the king its interpretation. |
| KJV | ¶ This is the dream; and we will tell the interpretation thereof before the king. |
| ASV | This is the dream; and we will tell the interpretation thereof before the king. |
| YLT | This [is] the dream, and its interpretation we do tell before the king. |
| WEB | “This is the dream; and we will tell its interpretation before the king. |
| BBE | This is the dream; and we will make clear to the king the sense of it. |
Where they part company is נֵאמַ֥ר — see How Translations Differ.
The sentence has a main clause followed by a subordinate clause that provides the details of the interpretation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדְּנָה
verbאֲמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 2:36
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Interpreting the King's Dreamgenerated
Daniel 2:36 presents Daniel's response to King Nebuchadnezzar after the king had a troubling dream. Daniel confirms that he will explain the dream's meaning, which is crucial for understanding the future of the king and his kingdom. This passage is part of a larger narrative where Daniel interprets dreams, showcasing God's sovereignty over earthly rulers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 2:23–24 | To You, O God of my fathers, I give thanks and praise, because You have given me wisdom and power. And now You have made known to me what we have requested, for You have made known to us the dream of the king.” |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — נֵאמַ֥ר, ne.Margenerated
The verb אֲמַר (amar) is in the imperfect tense, first person common plural, meaning 'we will tell.' This indicates a promise or intention to communicate something important. The use of the plural form suggests that Daniel may be speaking on behalf of others or in unity with his companions.
This word is commonly used in the Hebrew Bible to denote speaking or declaring, often in the context of conveying messages from God. Its flexibility allows it to encompass various forms of communication, including commands and explanations.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses we will tell for נֵאמַ֥ר. Other versions, such as the ASV and KJV, agree with this rendering.
However, some translations choose different terms: declare (GNV) and explain (FBV) reflect a similar intent but vary in nuance. The core meaning remains consistent across translations.
Sentence Structuregenerated
The main clause is governed by the finite verb נֵאמַ֥ר, we will tell, which is followed by a noun phrase that serves as the object: פְּשַׁר, its interpretation. The structure emphasizes the action of telling and the focus on the interpretation.
The sentence is straightforward, with a clear subject and verb, followed by the details of what will be communicated. This clarity aids in understanding the significance of the dream and its interpretation.
Septuagint Backgroundgenerated
The Septuagint translates נֵאמַ֥ר as ἐρῶ, meaning 'I will say.' This choice indicates a direct and personal declaration, emphasizing Daniel's role as the spokesperson for the interpretation.
The LXX also uses κρίσιν for פְּשַׁר, which means 'judgment' or 'decision.' This choice broadens the interpretation to include not just an explanation but also the implications of the dream's meaning.
In plain words — the whole versegenerated
Daniel 2:36 tells us that Daniel is about to explain the dream he has just recounted. He emphasizes that he will provide the king with the interpretation, which is essential for understanding the future implications of the dream.
Frequently Asked Questionsgenerated
Daniel is asserting that he will explain the meaning of the dream to King Nebuchadnezzar, providing insight into its significance.
The interpretation reveals God's plan and the future of the king's reign, which is crucial for both the king and his kingdom.
The dream represents a prophetic vision that holds significant meaning for the king and his empire.
Daniel's ability to interpret dreams demonstrates his close relationship with God, who reveals hidden truths to him.
Reflection Questionsgenerated
- How can I seek to understand the deeper meanings in my own life, similar to how Daniel interprets the king's dream?
- What steps can I take to be more open to receiving and sharing insights from God?
- In what ways can I apply the lessons from this interpretation to my own decision-making?
- How does understanding the significance of dreams and visions influence my faith journey?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:36 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThis is the dream,.... Which Nebuchadnezzar dreamed, but had forgot, and was now punctually and exactly made known to him; for the truth of which he is appealed unto; for, no doubt, by this account,
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThis is the dream; and we will tell the interpretation thereof before the king. We - Daniel and his three friends.
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy this word we appears Daniel’ s piety and modesty, for he declares by it that he and his companions had begged this skill from God, and therefore he did not and could not arrogate it to himself, excluding them, without injury and dishonour to God that heard prayer. Now begins the interpretation.
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:36 This [is] the dream; and we will tell the interpretation thereof before the king.Ver. 36. This is the dream.] By this time Nebuchadnezzar began much to admire Daniel, who modestly taketh in his associates, as Paul also doth Sylvanus and Timothy, when he saith, "And we will tell the interpretation thereof," sc., ïõí Yåù, God assisting us.
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(36) We—i.e., Daniel and his three friends, for to their intercession (Daniel 2:17-18) the revelation was due.
Read Charles John Ellicott on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges36–45. The interpretation of the dream. The four parts of the image signify four kingdoms,—the first being represented by its present and greatest ruler, Nebuchadnezzar.
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThis is the dream; and we will tell the interpretation thereof before the king - Daniel here speaks in his own name, and in the name of his companions.
Read Albert Barnes on Daniel 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible36-38. The head of gold is Nebuchadnezzar, whom God has made king of kings, putting all peoples of the world and the beasts of the field beneath his hand, and who, in himself, represented the Babylonian world-empire.
Read Daniel Denison Whedon on Daniel 2 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
This was the dream; now we will tell the king its interpretation.
“This is the dream; and we will tell its interpretation before the king.
This was the dream; now we will tell the king its interpretation.
This was the dream. Now we will set forth before the king its interpretation.
Tyndale line
¶ This is the dream; and we will tell the interpretation thereof before the king.
This is the dream; and we will tell the interpretation thereof before the king.
This is the dream; and we will tell the interpretation thereof before the king.
This is the dream; and we will tell the interpretation of it before the king.
This is the dreame, and we will declare before the King the interpretation thereof.
Strictly literal
This is the dream; and we will tell the interpretation of it before the king.
This [is] the dream, and its interpretation we do tell before the king.
This [is] the dream, and its interpretation we tell before the king.
This is the dream; and its interpretation will we relate before the king.
This was your dream. Now we will tell the king the meaning.
From the Latin
This is the dream: we will also tell the interpretation thereof before thee, O king.
Simplified
This was the dream, and now we will explain what it means to the king.
This is the dream; and we will make clear to the king the sense of it.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads דְּנָ֣ה חֶלְמָ֔א וּפִשְׁרֵ֖הּ נֵאמַ֥ר קֳדָם־ מַלְכָּֽא׃, while the Septuagint matches five of the six words. The Dead Sea Scrolls, however, show some restoration, with eight words supplied entirely by an editor, indicating a fragmentary text.
דְּנָ֣ה חֶלְמָ֔א וּפִשְׁרֵ֖הּ נֵאמַ֥ר קֳדָם־ מַלְכָּֽא׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[דנה] [חלמ] [א] [ופשר׳ה] [נאמר] [קדם] [מלכ] [א]
nothing on the leather here — 8 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Daniel 2:36
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
Adj — ParticleATm
חֵ֫לֶם (chelem) means 'dream' in Aramaic, derived from a root related to חֲלוֹם (chalom). The entries consistently define it as a noun referring to a dream, with no significant disagreement among the lexicons.
חֵ֫לֶם 22 n.m. dream
base
H2493 חֵ֫לֶם
2493 chelem khay'-lem
(Aramaic) from a root corresponding to 2492; a dream:--dream.
see HEBREW for 02492
חֵ֫לֶם (che.lem) — dream.
dream
Aramaic of cha.lom (חֲלוֹם "dream" H2472)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
Dream
God has frequently made use of dreams in communicating his will to men. The most remarkable instances of this are recorded in the history of Jacob (Gen. 28:12; 31:10), Laban (31:24), Joseph (37:9-11), Gideon (Judg. 7), and Solomon (1 Kings 3:5). Other significant dreams are also recorded, such as those of Abimelech (Gen. 20:3-7), Pharaoh’s chief butler and baker (40:5), Pharaoh (41:1-8), the Midianites (Judg. 7:13), Nebuchadnezzar (Dan. 2:1; 4:10, 18), the wise men from the east (Matt. 2:12), and Pilate’s wife (27:19).
The orientals, and in particular the Jews, greatly regarded dreams, and applied for their interpretation to those who undertook to explain them. We see the antiquity of this custom in the history of Pharaoh’s butler and baker, Ge 40:1-23; and Pharaoh himself and Nebuchadnezzar are also instances. God expressly forbade his people to observe dreams, and to consult explainers of them. He condemned to death all who pretended to have prophetic dreams, even though what they foretold came to pass, if they had any tendency to promote idolatry, De 13:1-3. But they were not forbidden, when they thought they had a significant dream, to address the prophets of the Lord, or the high priest in his ephod, to have it explained. The Lord frequently made known his will in dreams, and enabled…
→ Evanescent Job 20:8
→ Vanity of Ec 5:3,7
→ INSTANCES OF
Of Abimelech,, concerning Sarah Ge 20:3
Of Jacob, concerning the ladder Ge 28:12
The ring-straked cattle Ge 31:10-13
Concerning his going down into Egypt Ge 46:2
Of Laban, concerning Jacob Ge 31:24
Of Joseph, concerning the sheaves Ge 37:5-10
Of Midianite concerning the cake of barley Jud 7:13
פְּשַׁר (pshar) is an Aramaic noun meaning 'interpretation,' specifically referring to the interpretation of dreams. It is derived from a root that also relates to the concept of interpretation. The entries consistently emphasize its use in the context of dream interpretation.
פְּשַׁר 31 n.m. interpretation (of dream)
base
H6591 פְּשַׁר
6591 pshar pesh-ar'
(Aramaic) from 6590; an interpretation:--interpretation.
see HEBREW for 06590
פְּשַׁר (pe.shar) — interpretation.
interpretation (of dream)
Aramaic of pit.ron (פִּתְרוֹן "interpretation" H6623)
Adj | N-ms | Suff — Conjunction · noun common both singular construct · suffixAC/Ncbsc/Sp3ms
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
Adj — Verb · Qal · imperfect first person common pluralAVqi1cp
See TALE.
קֳדָם (qodam) primarily means 'before' or 'in front of.' It is used in various contexts, including indicating position or time. The entries indicate its Aramaic roots and its connection to another Hebrew word, קָדַם (H6924). Daniel 7:13 is specifically noted for its use.
[קֳדָם] 42 prep. before
base
H6925 קֳדָם, קְדָם
6925 qodam kod-awm'
(Aramaic) or qdam (Aramaic) (Daniel 7:l3) {ked-awm'};
corresponding to 6924; before:--before, X from, X I
(thought), X me, + of, X it pleased, presence.
see HEBREW for 0l3
see HEBREW for 06924
קֳדָם (qo.dam) — before.
1) before, in front of
1a) before
1b) from before
ANcbsc — Noun common · both singular constructANcbsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…