But if ye show the dream - If you show what the dream was.

And the interpretation thereof - What it signifies. That is, they were so to state the dream that Nebuchadnezzar would recognize it; and they were to give such an explanation of it as would commend itself to his mind as the true one. On this last point he would doubtless rely much on their supposed wisdom in performing this duty, but it would seem clear, also, that it was necessary that the interpretation should be seen to be a "fair" interpretation, or such as would be "fairly" implied in the dream. Thus, when Daniel made known the interpretation, he saw at once that it met all the features of the dream, and he admitted it to be correct. So also when Daniel explained the handwriting on the wall to Belshazzar, he admitted the justness of it, and loaded him with honors, Daniel 5:29. So when Joseph explained the dreams of Pharaoh, he at once saw the appropriateness of the explanation, and admitted it to be correct Genesis 41:39-45; and so in the case above referred to (notes on Daniel 2:2), of Astyages respecting the dreams of his daughter (Herod. 1, cvii.; cviii.), he at once saw that the interpretation of the dreams proposed by the Magi accorded with the dreams, and took his measures accordingly.

Ye shall receive of me gifts, and rewards, and great honor - Intending to appeal to their highest hopes to induce them, if possible, to disclose the meaning of the dream. He specifics no particular rewards, but makes the promise general; and the evident meaning is, that, in such a case, he would bestow what it became a monarch like him to give. That the usual rewards in such a case were such as were adapted to stimulate to the most vigorous exertions of their powers, may be seen from the honor which he conferred on Daniel when he made known the dream Daniel 2:48, and from the rewards which Belshazzar conferred on Daniel for making known the interpretation of the writing on the wall Daniel 5:29 : "Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom." Compare Esther 5:11; Esther 6:7-9.

But if ye show the dream, and the interpretation thereof,.... Which he was extremely intent upon to know; and therefore makes use of every way to obtain it, first by threatenings, to terrify, and next by promises, to allure:

ye shall receive of me gifts, and rewards, and great honour; gold, silver, jewels, rich apparel, houses, lands, and great promotion to some of the highest places of honour, trust, and profit, in the kingdom, as Daniel afterwards had:

therefore show me the dream, and the interpretation thereof; at once, directly, without any more ado; for the king was impatient of it.

The rigorous severity of this edict accords with the character of Oriental despots and of Nebuchadnezzar, particularly in his dealings with the Jews (2 Kings 25:7, 2 Kings 25:18.; Jeremiah 39:6., Jeremiah 52:10., 24-27). In the promise of rewards the explanation of נבזבּה (in the plural נבזבּין, Daniel 5:17) is disputed; its rendering by "money," "gold" (by Eichh. and Berth.), has been long ago abandoned as incorrect. The meaning gift, present, is agreeable to the context and to the ancient versions; but its derivation formed from the Chald. בזבז, Pealp. of בּזז, erogavit, expendit, by the substitution of נfor מand the excision of the second זfrom מבזבּזה, in the meaning largitio amplior, the Jod in the plural form being explained from the affinity of verbs ע'ע and ל'ה (Ges. Thes. p. 842, and Kran.), is highly improbable. The derivation from the Persian nuvâzan, nuvâzisch, to caress, to flatter, then to make a present to (P. v. Bohlen), or from the Sanscr. namas, present, gift (Hitz.), or from the Vedish bag̀, to give, to distribute, and the related New Persian bâj (bash), a present (Haug), are also very questionable. להן, on that account, therefore (cf. Daniel 2:9 and Daniel 4:24), formed from the prepos. ל and the demonstrative adverb הן, has in negative sentences (as the Hebr. כּי and להן) the meaning but, rather (Daniel 2:30), and in a pregnant sense, only (Daniel 2:11; Daniel 3:28; Daniel 6:8), without להן being derived in such instances from לא and הן equals לא אם.

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.

rewards: or, fee

6. rewards-literally, "presents poured out in lavish profusion."

2:1-13 The greatest men are most open to cares and troubles of mind, which disturb their repose in the night, while the sleep of the labouring man is sweet and sound. We know not the uneasiness of many who live in great pomp, and, as others vainly think, in pleasure also. The king said that his learned men must tell him the dream itself, or they should all be put to death as deceivers. Men are more eager to ask as to future events, than to learn the way of salvation or the path of duty; yet foreknowledge of future events increases anxiety and trouble. Those who deceived, by pretending to do what they could not do, were sentenced to death, for not being able to do what they did not pretend to.