But if you tell me the dream and its interpretation
This phrase sets the stage for a conditional promise. The word "if" introduces a challenge that requires both revelation and understanding. In the historical context, King Nebuchadnezzar demands not only the interpretation but also the revelation of the dream itself, which underscores the impossibility of the task by human means alone. This highlights the divine wisdom and power that Daniel, through God, will later demonstrate. The Hebrew root for "tell" (נָגַד, nagad) implies a declaration or making known, emphasizing the need for divine revelation.

you will receive from me gifts and a reward and great honor
The promise of "gifts and a reward and great honor" reflects the king's authority and the value he places on the revelation of the dream. In the ancient Near Eastern context, kings often bestowed lavish gifts to those who pleased them or provided valuable services. The Hebrew word for "gifts" (מַתָּנָה, mattanah) suggests a present or offering, while "reward" (אֶשְׁכָּר, eshkar) implies wages or compensation. "Great honor" (יְקָר, yeqar) indicates high esteem or dignity, which in the Babylonian court would mean significant social and political elevation. This promise foreshadows the eventual elevation of Daniel and his friends, demonstrating God's providence and favor upon those who are faithful.

So tell me the dream and its interpretation
The repetition of the demand underscores the urgency and seriousness of the king's request. It also highlights the futility of human wisdom in the face of divine mysteries. The phrase "tell me" again uses the Hebrew root "nagad," reinforcing the need for revelation. The dual requirement of both the dream and its interpretation signifies the completeness of understanding that only God can provide. This sets the stage for Daniel's reliance on God for wisdom, as he later seeks divine intervention to fulfill the king's demand, illustrating the theme of God's sovereignty and the power of prayer.

(6) Rewards.--A word of uncertain meaning. It occurs again Daniel 5:17, and probably is correctly rendered.

Verse 6. - But if ye show the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore show me the dream, and the interpretation thereof. The Septuagint Version is "If ye will show me the dream, and tell me its interpretation, ye shall receive every sort (παντοῖα) of gifts, and be honoured by me: show me the dream, and judge." There are indications of differences in the text, which are considered below. Theodotion agrees with the Massoretic in its rendering of this verse. The Peshitta also manifests no serious difference. All these older versions render it doubtful whether nebizba was part of the original text. But if ye show the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour. Ewald would conjoin with this verse the latter part of the verse preceding, with considerable justification. Like the latter part of the previous verse, it is to be taken as the summation of a long argument, in which threats and promises would bear a large part, probably both heightening as they failed to produce tire effect required of making the soothsayers reproduce to Nebuchadnezzar his dream. Now the acme is reached - on the one hand, a death of torture and infamy is threatened; on the other band, in the verse before us, "gifts, rewards, and great honour." The king is eager to have his dream interpreted, but he has taken his stand - before he will listen to the interpretation, they must afford him evidence that they can interpret correctly this dream, by reproducing it to him. One of the words here has been used by Berthohlt as evidence that the Book of Daniel originated in the days of the Maccabees, when Greek was largely spoken. The word translated "reward" in our version is nebizba; this, it was argued by Bertholdt, is νόμισμα, m becoming b - a not infrequent commutation. In support of this, if we take νόμισμα as meaning "coined money," this would make a distinction between this word and matnan, the more ordinary word for "a girt." Jephet-ibn-Ali translates in accordance with this meaning: "I will give you raiment and dinars," he makes Nebuchadnezzar say. Yet this view is now abandoned by all critics, and however many alleged Greek words are found in Daniel, this is never now brought forward as one of them. Lexicographers are practically unanimous in rejecting this derivation. There are two other derivations, one making it a palpel form of the בְוז with a נ pre-formative which was Gesenius's view in his 'Thesaurus.' He later abandoned this view, and maintained that it was connected with some Persian root. Winer maintains the former of these views, and Furst the latter. As a Persian word, it is supposed to prove the late date of Daniel. It does seem somewhat strange logic to argue, from the presence of Persian words in a document, that therefore it was written late in the Greek period. The prior question presents itself - Is the word Persian, Greek, or Aramaic, really a part of the original text of Daniel? In regard to this the Septuagint Version is of importance. Its rendering of this clause is, as we have seen, "But if ye shall show me the dream, and tell me the interpretation thereof, ye shall receive all manner of gifts, and shall be honoured by me." This interpretation implies a different text - the word nebizba disappears from the text altogether, for no one would translate it παντοῖα; evidently the translator had before him some combination of col, "all." The combination matnan nebizba occurs in the Targum in Jeremiah 40:5, therefore, had it been present, the translator would have been aware of its meaning. Theodotion renders it δωρεάς. If the phrase occurred elsewhere, there would easily be a motive to introduce the word nebizba, but there seems none to substitute for it another word altogether; certainly כ and נ are not unfrequently confounded, and a defective ל might be read as a ב. It would not be difficult to reproduce a Hebrew sentence, the rendering of which would require παντοῖα. This much is clear - nebizba was not before the Septuagint translator. It is further to be observed that the Septuagint translator has had before him, not the noun yeqar, "honour," but the verb in the passive or ethpael. These, however, are not all the points where the Septuagintal text must have differed from the text we have received from the Massoretes. The adjective sagi," great," occurs in the Authorized Version, but is not represented in the Septuagint. The order of the Greek words suggests a different order in the original Aramaic. Other things being equal, the strutter a reading, the more likely it is to be the original reading. It is clear that this advantage is with the Septuagint reading. If there were any likelihood of certain words being omitted from any probable cause as homoioteleuton, it would be different. On the other hand, the addition of a kind which is frequently seen, the more recent word nebizba is put alongside its more ancient equivalents. In the other case, the adjective sagi, "great," is inserted, as frequently happens, with a view of heightening the effect. Another explanation may be suggested. We know the Aramaic docquets on the back of the contract tablets are written in a script resembling Phoenician characters. If the original manuscripts were written at the date assigned by tradition, then it would be written in this style of letter. In it we find that ש and מ were liable to be mistaken, as also; and ג; we should then have נ (minni), "from me," as a possible reading which had been rot,read by some Palestinian scribe into שׂגי (sagi), "great," and the א added to complete the word. The case is only a familiar case of doublets. When we have further מִן־קָדָמָי, "from me," the change of the preceding is thus in a sense necessitated. This may be regarded as an indication of age, as the square character had begun at least a century before Christ (Driver,' Samuel,' p. 21.). This leaves but little time for modifications and blunders of penmanship between this and the critical date of Daniel. The latter clause of this verse shows us another variation between the Massoretic text and that lying behind the Septuagint. The Massoretic recension is well represented in the Authorized Version. Therefore show me the dream, and the interpretation thereof. The version of the Septuagint indicates a different reading, and has a different point, "Declare to me the dream, and judge." According to the Massoretic reading, the king merely repeats his demands, the only reference to the preceding promises and threatenings being in the conjunction לָהֵן (lahen), "therefore." Whereas the main reference of the clause, according to the Septuagint, is to the immediately preceding promises, "Show me the dream, and judge if I will do as I have said." Another supposition possible is that there has been a transposition. In the very next verse חְוָה (hevah) is represented by κρίνω - in that case it may mean "interpret," the rendering then would be, "Show me the dream and interpret," and represent some part of the verb פשר, only there is the awkwardness of using the same word as equivalent to two different Aramaic words in contiguous verses. The difference is not of great importance; the king is eager to get the magicians to tell him his dream and its interpretation, but, having commenced the experiment as to their powers, he will not allow himself to be driven from it. Before leaving this verse, we must note the presence of certain signs of old date in the Aramaic of the passage. First, the word hen, "if," is not used in the Targums; it is not in Levy's Dictionary; neither Gesenius nor Furst gives any non-Biblical reference for the use of the word In the same way, its derivative לָהֵן (lahen), "therefore," is equally peculiar to Biblical Aramaic. Particles are good notes of age, as they are less liable to change than nouns substantive.

Parallel Commentaries ...


But if
וְהֵ֨ן (wə·hên)
Conjunctive waw | Conjunction
Strong's 2006: Lo!, there, less, whether, but, if

you tell me
תְּֽהַחֲוֺ֔ן (tə·ha·ḥă·wōn)
Verb - Hifil - Imperfect - second person masculine plural
Strong's 2324: To show

the dream
חֶלְמָ֤א (ḥel·mā)
Noun - masculine singular determinate
Strong's 2493: A dream

and its interpretation,
וּפִשְׁרֵהּ֙ (ū·p̄iš·rêh)
Conjunctive waw | Noun - masculine singular construct | third person masculine singular
Strong's 6591: An interpretation

you will receive
תְּקַבְּל֖וּן (tə·qab·bə·lūn)
Verb - Piel - Imperfect - second person masculine plural
Strong's 6902: To acquire

from
מִן־ (min-)
Preposition
Strong's 4481: From, out of, by, by reason of, at, more than

me
קֳדָמָ֑י (qo·ḏā·māy)
Preposition | first person common singular
Strong's 6925: Before

gifts
מַתְּנָ֤ן (mat·tə·nān)
Noun - feminine plural
Strong's 4978: A present, a sacrificial offering, a bribe

and rewards
וּנְבִזְבָּה֙ (ū·nə·ḇiz·bāh)
Conjunctive waw | Noun - feminine singular
Strong's 5023: A largess

and great
שַׂגִּ֔יא (śag·gî)
Adjective - masculine singular
Strong's 7690: Great, much

honor.
וִיקָ֣ר (wî·qār)
Conjunctive waw | Noun - masculine singular
Strong's 3367: Value, wealth, costliness, dignity

So
לָהֵ֕ן (lā·hên)
Conjunction
Strong's 2006: Lo!, there, less, whether, but, if

tell me
הַחֲוֺֽנִי׃ (ha·ḥă·wō·nî)
Verb - Hifil - Imperative - masculine plural | first person common singular
Strong's 2324: To show

the dream
חֶלְמָ֥א (ḥel·mā)
Noun - masculine singular determinate
Strong's 2493: A dream

and its interpretation.”
וּפִשְׁרֵ֖הּ (ū·p̄iš·rêh)
Conjunctive waw | Noun - masculine singular construct | third person masculine singular
Strong's 6591: An interpretation


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OT Prophets: Daniel 2:6 But if you show the dream (Dan. Da Dn)