Daniel 2:7 — Word Study
WLCעֲנ֥וֹ תִנְיָנ֖וּת וְאָמְרִ֑ין מַלְכָּ֕א חֶלְמָ֛א יֵאמַ֥ר לְעַבְד֖וֹהִי וּפִשְׁרָ֥ה נְהַחֲוֵֽה׃
BSAThey answeredʻănâh [again] a second timetinyânûwth△ [a repeated event] Let the kingmelek [a ruler or monarch] tellʼămar [declare, reveal] the dreamchêlem to his servantsʻăbad [those who serve] and we will givechăvâʼ [show, explain] the interpretationpᵉshar [the meaning or explanation]
| Greek | English | Parsing |
|---|---|---|
| עֲנ֥וֹ | they replied | Verb, Qal, perfect third person masculine plural |
| תִנְיָנ֖וּת | a second [time] | Adverb |
| וְאָמְרִ֑ין | and [they were] saying | Conjunction, verb qal participle (active) masculine plural |
| מַלְכָּ֕א | king O | Noun common both singular determined, particle |
| חֶלְמָ֛א | dream the | Noun common both singular determined, particle |
| יֵאמַ֥ר | let him tell | Verb, Qal, imperfect third person masculine singular |
| לְעַבְד֖וֹהִי | to servants his | Preposition, noun common masculine plural construct, suffix |
| וּפִשְׁרָ֥ה | and interpretation the | Conjunction, noun common both singular determined, particle |
| נְהַחֲוֵֽה׃ | we will declare | Verb, Hiphil, imperfect first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They answered a second time, “Let the king tell the dream to his servants, and we will give the interpretation.” |
| KJV | They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. |
| ASV | They answered the second time and said, Let the king tell his servants the dream, and we will show the interpretation. |
| YLT | They have answered a second time, and are saying, 'Let the king tell the dream to his servants, and the interpretation we do shew. |
| WEB | They answered the second time and said, “Let the king tell his servants the dream, and we will show the interpretation.” |
| BBE | A second time they said in answer, Let the king give his servants an account of his dream, and we will make clear the sense. |
Where they part company is עֲנ֥וֹ — see How Translations Differ.
One main verb, with two phrases detailing the request and response. The structure emphasizes the wise men's insistence on the king's role in the interpretation process.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעֲנָה
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 2:7
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 — The King's Demand for Interpretationgenerated
Daniel 2:7 recounts the moment when the Babylonian wise men respond to King Nebuchadnezzar's demand for the interpretation of his dream. They emphasize the need for the king to disclose his dream to them before they can provide an explanation. This situation highlights the tension between the king's authority and the limitations of his advisors, as they seek to avoid the consequences of failing to meet his expectations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 2:4–9 | 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.” |
| 2 | Ecclesiastes 10:4 | If the ruler’s temper flares against you, do not abandon your post, for calmness lays great offenses to rest. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — עֲנ֥וֹ, a.Nogenerated
The word עֲנָה (anah) means 'to answer' or 'to respond.' It is a perfect tense verb indicating a completed action, in this case, the wise men replying to the king. This word is often used in contexts where a response is required, such as in 1 Samuel 12:3.
The repetition indicated by תִנְיָנ֖וּת (tinyanuwth) emphasizes that this is not the first time they are responding, but a second occasion. This adverb highlights the ongoing nature of the dialogue and the pressure they feel to provide an answer.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has answered a second time, which is echoed in the KJV and ASV.
Where translations differ is in the rendering of עֲנ֥וֹ. The KJV and ASV say they replied, while the ULB opts for again. For נְהַחֲוֵֽה, the BSB uses we will give, while the ASV and WEB choose show, and the DRA uses declare.
Sentence Structuregenerated
The main verb is עֲנ֥וֹ, they replied, which governs the entire sentence. The structure includes an adverbial phrase indicating repetition, followed by a series of verb phrases that articulate the wise men's request to the king.
The sentence's flow emphasizes the urgency of their plea, with the direct address to the king placed prominently at the beginning, indicating the importance of his role in the dream's interpretation.
Septuagint Backgroundgenerated
In the Septuagint, the wise men's response is rendered with the Greek word λέγοντες (legontes), meaning 'saying.' This choice reflects a straightforward translation of the Hebrew verb, maintaining the focus on their act of speaking.
The Greek word κρινοῦσι (krinousi) for נְהַחֲוֵֽה indicates a similar meaning of 'to judge' or 'to declare,' which aligns with the interpretation context of the original Hebrew.
In plain words — the whole versegenerated
Daniel 2:7 describes how the wise men responded to King Nebuchadnezzar's demand for the interpretation of his dream. They insisted that the king must first tell them the dream itself before they could provide its meaning. This highlights the pressure they faced and their need for clarity in a tense situation.
Frequently Asked Questionsgenerated
The wise men believe that without knowing the dream, they cannot accurately interpret it, as the interpretation is closely tied to the content of the dream itself.
The repetition indicates that this is not the first time they are responding to the king's request, highlighting the ongoing tension and urgency in their dialogue.
The king's demand for both the dream and its interpretation underscores his authority and the high stakes involved for the wise men, who could face dire consequences for failing to meet his expectations.
This passage illustrates the power dynamics at play, showing the king's absolute authority and the precarious position of his advisors, who must navigate his demands carefully.
Reflection Questionsgenerated
- What are some ways that I can seek clarity in difficult conversations, like the wise men did with the king?
- How do I respond when faced with pressure to provide answers or solutions?
- In what situations do I need to rely on others for guidance, similar to how the wise men relied on the king's revelation?
- How can I better communicate my needs and expectations in my relationships?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey answered again, and said,.... Or, a "second" (e) time; repeating the same words, having nothing more to say: let the king tell his servants the dream, and we will show the interpretation
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. No JFB commentary on this verse.
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut this the king could not do; they could not tell the dream, and the king could not, yet both require impossibilities.
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:7 They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it.Ver. 7. They answered again and said, Let the king, &c.] Thus these proud boasters vaunt of a false gift, and become like "clouds without rain," as Solomon hath it. See Daniel 2:4.
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Let the king tell.—The request was reasonable enough, according to the principles of Babylonian sorcery. Nebuchadnezzar’s doubts, however, were awakened, and he was not sure of the veracity of his magicians. He speaks with great common sense (Daniel 2:9), “If you can tell me the dream, I shall be sure that your interpretation is correct.”
Read Charles John Ellicott on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges7–12. The wise men profess their willingness to interpret the king’s dream: but protest that his demand that they should tell him what his dream was is an extravagant one. Nebuchadnezzar, however, adheres to his original demand: and as they are unable to comply with it, commands them to be put to death.
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThey answered again, and said, Let the king tell his servants the dream, and we will show the interpretation of it - Certainly not an unreasonable request, in any circumstances, and especially in theirs.
Read Albert Barnes on Daniel 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6-9. Gifts are promised to anyone who can tell the dream and its meaning, while the strong affirmation of the magicians that they could give a true interpretation if they only knew what the dream was
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
They answered a second time, “Let the king tell the dream to his servants, and we will give the interpretation.”
They answered the second time and said, “Let the king tell his servants the dream, and we will show the interpretation.”
They answered a second time, “Let the king tell the dream to his servants, and we will give the interpretation.”
They again replied, “Let the king inform us of the dream; then we will disclose its interpretation.”
Tyndale line
They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it.
They answered the second time and said, Let the king tell his servants the dream, and we will show the interpretation.
They answered the second time and said, Let the king tell his servants the dream, and we will shew the interpretation.
They answered again and said, Let the king tell his servants the dream, and we will show the interpretation of it.
They answered againe, and sayde, Let the King shewe his seruantes the dreame, and wee will declare the interpretation thereof.
Strictly literal
They answered the second time and said, Let the king tell his servants the dream, and we will shew the interpretation.
They have answered a second time, and are saying, 'Let the king tell the dream to his servants, and the interpretation we do shew.
They have answered a second time, and are saying, “Let the king tell the dream to his servants, and we show the interpretation.”
They answered the second time and said, Let the king recite the dream to his servants, and we will tell its interpretation.
They replied again and said, “Let the king tell us, his servants, the dream and we will tell you its meaning.”
From the Latin
They answered again and said: Let the king tell his servants the dream, and we will declare the interpretation of it.
Simplified
Again they said the same thing: “If Your Majesty the king would tell us his servants the dream, we will explain what it means.”
A second time they said in answer, Let the king give his servants an account of his dream, and we will make clear the sense.
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 and the Septuagint show some agreement, with five of the nine words matching. However, the Septuagint's word order and articles differ from the Hebrew, indicating a distinct interpretative approach.
עֲנ֥וֹ תִנְיָנ֖וּת וְאָמְרִ֑ין מַלְכָּ֕א חֶלְמָ֛א יֵאמַ֥ר לְעַבְד֖וֹהִי וּפִשְׁרָ֥ה נְהַחֲוֵֽה׃
5 of the 9 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.
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 2:7
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.
עֲנָה (anah) primarily means 'to answer' or 'to respond.' It is noted in various forms, including a P'al verb form that emphasizes making a reply. The word is linked to the Aramaic form corresponding to another Hebrew root. The entries do not provide significant disagreement.
[עֲנָה] vb. answer
base
H6032 עֲנָה
6032 `anah an-aw'
(Aramaic) corresponding to 6030:--answer, speak.
see HEBREW for 06030
עֲנָה (a.nah) — to answer.
1) to answer, respond
1a) (P'al)
1a1) to answer, make reply
1a2) to respond
Adj — Verb · Qal · perfect third person masculine pluralAVqp3mp
תִּנְיָנוּת (tinyanuwth) means 'the second time' or 'again' in Aramaic, derived from a root meaning 'two.' It is used in the context of repetition, specifically noted in Daniel 2:7.
תִּנְיָנוּת adv. the second time;—Dn 2:7.
done
H8579 תִּנְיָנוּת
8579 tinyanuwth tin-yaw-nooth'
(Aramaic) from 8578; a second time:--again.
see HEBREW for 08578
תִּנְיָנוּת (tin.ya.nut) — second time.
the second time, again
Aramaic of she.na.yim (שְׁנַ֫יִם "two" H8147)
Adj — AdverbAD
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
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 | V-Qal — Conjunction · verb qal participle (active) masculine pluralAC/Vqrmpa
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
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
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)
AVqi3ms — Verb · Qal · imperfect third person masculine singularAVqi3ms
See TALE.
עֲבַד (abad) refers to a servant or slave. It is derived from the related term עֶ֫בֶד (e.ved), which also means servant or slave. The word appears in both Hebrew and Aramaic contexts, highlighting its significance in various roles of servitude.
[עֲבַד, or עֲבֵד] n.m. slave, servant
base
H5649 עֲבַד, עֲבֵד
5649 `abad ab-bad'
(Aramaic) from 5648; a servant:--servant.
see HEBREW for 05648
עֲבַד (a.vad) — servant/slave.
servant, slave
Aramaic of e.ved (עֶ֫בֶד "servant/slave" H5650)
Adj | N-mp | Suff — Preposition · noun common masculine plural construct · suffixAR/Ncmpc/Sp3ms
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 determined · particleAC/Ncbsd/Ta
in-tur-pre-ta'-shun:
1. General Principles:
Is a generic term and may refer to any work of literature. Referred specifically to the sacred Scriptures, the science of interpretation is generally known as hermeneutics, while the practical application of the principles of this science is exegesis. In nearly all cases, interpretation has in mind the thoughts of another, and then, further, these thoughts expressed in another language than that of the interpreter. In this sense it is used in Biblical research. A person has interpreted the thoughts of another when he has in his own mind a correct reproduction or photograph of the thought as it was conceived in the mind of the original writer or speaker. It is accordingly a purely reproductive process, involving no originality of thought on the part of the interpreter. If the latter adds anything of his own it is eisegesis and not exegesis. The…
Revealing the true meaning of supernatural dreams, Ge 41:1-57 Da 2:4, unknown tongues, etc., 1Co 12:12,30 14:5,13.
For the right interpretation of the word of God, the chief requisites are, a renewed heart, supremely desirous to learn and do the will of God; the aid of the Holy Spirit, sought and gained; a firm conviction that the word of God should rule the erring season and heart of man; a diligent comparison of its different parts, for the light they throw upon each other; all reliable information as to the history and geography, the customs, laws, and languages, the public, domestic, and inner life of Bible times. Thus to study the Bible for one’s self is the privilege and duty of every one.
→ See TONGUES
חֲוָה (chava') is a verb meaning 'to show' or 'to declare.' It has forms in both the Pael and Aphel stems, indicating actions like interpreting or informing. The term appears in Aramaic and corresponds to another Hebrew root, חָוָה (H2331), which also relates to the concept of showing.
[חֲוָה] vb. Pa. Haph. declare
base
H2324 חֲוָה, חֲוָא
2324 chava' khav-aw'
(Aramaic) corresponding to 2331; to show:--shew.
see HEBREW for 02331
חֲוָה (cha.vah) — to show.
1) to show, interpret, explain, inform, tell, declare
1a) (Pael) to show, interpret
1b) (Aphel) to show
Adj — Verb · Hiphil · imperfect first person common pluralAVhi1cp