3:1 1 King Nebuchadnezzar had a golden 2 statue made. 3 It was ninety feet 4 tall and nine feet 5 wide. He erected it on the plain of Dura in the province of Babylon. 3:2 Then King Nebuchadnezzar sent out a summons to assemble the satraps, prefects, governors, counselors, treasurers, judges, magistrates, 6 and all the other authorities of the province to attend the dedication of the statue that he 7 had erected. 3:3 So the satraps, prefects, governors, counselors, treasurers, judges, magistrates, and all the other provincial authorities assembled for the dedication of the statue that King Nebuchadnezzar had erected. They were standing in front of the statue that Nebuchadnezzar had erected. 8
3:4 Then the herald 9 made a loud 10 proclamation: “To you, O peoples, nations, and language groups, the following command is given: 11 3:5 When you hear the sound of the horn, flute, zither, 12 trigon, harp, pipes, and all kinds of music, you must 13 bow down and pay homage to the golden statue that King Nebuchadnezzar has erected. 3:6 Whoever does not bow down and pay homage will immediately 14 be thrown into the midst of a furnace of blazing fire!” 3:7 Therefore when they all 15 heard the sound of the horn, flute, zither, trigon, harp, pipes, 16 and all kinds of music, all the peoples, nations, and language groups began bowing down and paying homage to the golden statue that King Nebuchadnezzar had erected.
3:8 Now 17 at that time certain 18 Chaldeans came forward and brought malicious accusations against 19 the Jews. 3:9 They said 20 to King Nebuchadnezzar, “O king, live forever! 21 3:10 You have issued an edict, O king, that everyone must bow down and pay homage to the golden statue when they hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music. 3:11 And whoever does not bow down and pay homage must be thrown into the midst of a furnace of blazing fire. 3:12 But there are Jewish men whom you appointed over the administration of the province of Babylon – Shadrach, Meshach, and Abednego – and these men 22 have not shown proper respect to you, O king. They don’t serve your gods and they don’t pay homage to the golden statue that you have erected.”
3:13 Then Nebuchadnezzar in a fit of rage 23 demanded that they bring 24 Shadrach, Meshach, and Abednego before him. So they brought them 25 before the king. 3:14 Nebuchadnezzar said to them, “Is it true, Shadrach, Meshach, and Abednego, that you don’t serve my gods and that you don’t pay homage to the golden statue that I erected? 3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” 26 3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, 27 “We do not need to give you a reply 28 concerning this. 3:17 If 29 our God whom we are serving exists, 30 he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. 3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”
3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed 31 toward Shadrach, Meshach, and Abednego. He gave orders 32 to heat the furnace seven times hotter than it was normally heated. 3:20 He ordered strong 33 soldiers in his army to tie up Shadrach, Meshach, and Abednego and to throw them into the furnace of blazing fire. 3:21 So those men were tied up while still wearing their cloaks, trousers, turbans, and other clothes, 34 and were thrown into the furnace 35 of blazing fire. 3:22 But since the king’s command was so urgent, and the furnace was so excessively hot, the men who escorted 36 Shadrach, Meshach, and Abednego were killed 37 by the leaping flames. 38 3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace 39 of blazing fire while still securely bound. 40
3:24 Then King Nebuchadnezzar was startled and quickly got up. He said to his ministers, “Wasn’t it three men that we tied up and threw 41 into 42 the fire?” They replied to the king, “For sure, O king.” 3:25 He answered, “But I see four men, untied and walking around in the midst of the fire! No harm has come to them! And the appearance of the fourth is like that of a god!” 43 3:26 Then Nebuchadnezzar approached the door of the furnace of blazing fire. He called out, 44 “Shadrach, Meshach, and Abednego, servants of the most high God, come out! Come here!”
Then Shadrach, Meshach, and Abednego emerged from the fire. 45 3:27 Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically 46 unharmed by the fire. 47 The hair of their heads was not singed, nor were their trousers damaged. Not even the smell of fire was to be found on them!
3:28 Nebuchadnezzar exclaimed, 48 “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel 49 and has rescued his servants who trusted in him, ignoring 50 the edict of the king and giving up their bodies rather than 51 serve or pay homage to any god other than their God! 3:29 I hereby decree 52 that any people, nation, or language group that blasphemes 53 the god of Shadrach, Meshach, or Abednego will be dismembered and his home reduced to rubble! For there exists no other god who can deliver in this way.” 3:30 Then Nebuchadnezzar 54 promoted Shadrach, Meshach, and Abednego in the province of Babylon.
4:1 (3:31) 55 “King Nebuchadnezzar, to all peoples, nations, and language groups that live in all the land: Peace and prosperity! 56 4:2 I am delighted to tell you about the signs and wonders that the most high God has done for me.
4:3 “How great are his signs!
How mighty are his wonders!
His kingdom will last forever, 57
and his authority continues from one generation to the next.”
4:4 (4:1) 58 I, Nebuchadnezzar, was relaxing in my home, 59 living luxuriously 60 in my palace. 4:5 I saw a dream that 61 frightened me badly. The things I imagined while lying on my bed – these visions of my mind – were terrifying me. 4:6 So I issued an order 62 for all the wise men of Babylon to be brought 63 before me so that they could make known to me the interpretation of the dream. 4:7 When the magicians, astrologers, wise men, and diviners entered, I recounted the dream for them. But they were unable to make known its interpretation to me. 4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, 64 and in whom there is a spirit of the holy gods). I recounted the dream for him as well, 4:9 saying, “Belteshazzar, chief of the magicians, in whom I know there to be a spirit of the holy gods and whom no mystery baffles, consider 65 my dream that I saw and set forth its interpretation! 4:10 Here are the visions of my mind 66 while I was on my bed.
While I was watching,
there was a tree in the middle of the land. 67
It was enormously tall. 68
4:11 The tree grew large and strong.
Its top reached far into the sky;
it could be seen 69 from the borders of all the land. 70
4:12 Its foliage was attractive and its fruit plentiful;
on it there was food enough for all.
Under it the wild animals 71 used to seek shade,
and in its branches the birds of the sky used to nest.
All creatures 72 used to feed themselves from it.
4:13 While I was watching in my mind’s visions 73 on my bed,
a holy sentinel 74 came down from heaven.
4:14 He called out loudly 75 as follows: 76
‘Chop down the tree and lop off its branches!
Strip off its foliage
and scatter its fruit!
Let the animals flee from under it
and the birds from its branches!
4:15 But leave its taproot 77 in the ground,
with a band of iron and bronze around it 78
surrounded by the grass of the field.
Let it become damp with the dew of the sky,
and let it live with 79 the animals in the grass of the land.
4:16 Let his mind 80 be altered from that of a human being,
and let an animal’s mind be given to him,
and let seven periods of time 81 go by for 82 him.
4:17 This announcement is by the decree of the sentinels;
this decision is by the pronouncement of the holy ones,
so that 83 those who are alive may understand
that the Most High has authority over human kingdoms, 84
and he bestows them on whomever he wishes.
He establishes over them even the lowliest of human beings.’
4:18 “This is the dream that I, King Nebuchadnezzar, saw. Now you, Belteshazzar, declare its 85 interpretation, for none of the wise men in 86 my kingdom are able to make known to me the interpretation. But you can do so, for a spirit of the holy gods is in you.”
4:19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time; 87 his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, 88 if only the dream were for your enemies and its interpretation applied to your adversaries! 4:20 The tree that you saw that grew large and strong, whose top reached to the sky, and which could be seen 89 in all the land, 4:21 whose foliage was attractive and its fruit plentiful, and from which there was food available for all, under whose branches wild animals 90 used to live, and in whose branches birds of the sky used to nest – 4:22 it is you, 91 O king! For you have become great and strong. Your greatness is such that it reaches to heaven, and your authority to the ends of the earth. 4:23 As for the king seeing a holy sentinel coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave its taproot in the ground, with a band of iron and bronze around it, surrounded by the grass of the field. Let it become damp with the dew of the sky, and let it live with the wild animals, until seven periods of time go by for him’ – 4:24 this is the interpretation, O king! It is the decision of the Most High that this has happened to my lord the king. 4:25 You will be driven 92 from human society, 93 and you will live 94 with the wild animals. You will be fed 95 grass like oxen, 96 and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before 97 you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes. 4:26 They said to leave the taproot of the tree, for your kingdom will be restored to you when you come to understand that heaven 98 rules. 4:27 Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.” 99
4:28 Now all of this happened 100 to King Nebuchadnezzar. 4:29 After twelve months, he happened to be walking around on the battlements 101 of the royal palace of Babylon. 4:30 The king uttered these words: “Is this not the great Babylon that I have built for a royal residence 102 by my own mighty strength 103 and for my majestic honor?” 4:31 While these words were still on the king’s lips, 104 a voice came down from heaven: “It is hereby announced to you, 105 King Nebuchadnezzar, that your kingdom has been removed from you! 4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before 106 you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”
4:33 Now in that very moment 107 this pronouncement about 108 Nebuchadnezzar came true. 109 He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle’s feathers, and his nails like a bird’s claws. 110
4:34 But at the end of the appointed time 111 I, Nebuchadnezzar, looked up 112 toward heaven, and my sanity returned to me.
I extolled the Most High,
and I praised and glorified the one who lives forever.
For his authority is an everlasting authority,
and his kingdom extends from one generation to the next.
4:35 All the inhabitants of the earth are regarded as nothing. 113
He does as he wishes with the army of heaven
and with those who inhabit the earth.
No one slaps 114 his hand
and says to him, ‘What have you done?’
4:36 At that time my sanity returned to me. I was restored 115 to the honor of my kingdom, and my splendor returned to me. My ministers and my nobles were seeking me out, and I was reinstated 116 over my kingdom. I became even greater than before. 4:37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live 117 in pride.
5:1 King Belshazzar 118 prepared a great banquet 119 for a thousand of his nobles, and he was drinking wine in front of 120 them all. 121 5:2 While under the influence 122 of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father 123 had confiscated 124 from the temple in Jerusalem 125 – so that the king and his nobles, together with his wives and his concubines, could drink from them. 126 5:3 So they brought the gold and silver 127 vessels that had been confiscated from the temple, the house of God 128 in Jerusalem, and the king and his nobles, together with his wives and concubines, drank from them. 5:4 As they drank wine, they praised the gods of gold and silver, bronze, iron, wood, and stone.
5:5 At that very moment the fingers of a human hand appeared 129 and wrote on the plaster of the royal palace wall, opposite the lampstand. 130 The king was watching the back 131 of the hand that was writing. 5:6 Then all the color drained from the king’s face 132 and he became alarmed. 133 The joints of his hips gave way, 134 and his knees began knocking together. 5:7 The king called out loudly 135 to summon 136 the astrologers, wise men, and diviners. The king proclaimed 137 to the wise men of Babylon that anyone who could read this inscription and disclose its interpretation would be clothed in purple 138 and have a golden collar 139 placed on his neck and be third ruler in the kingdom.
5:8 So all the king’s wise men came in, but they were unable to read the writing or to make known its 140 interpretation to the king. 5:9 Then King Belshazzar was very terrified, and he was visibly shaken. 141 His nobles were completely dumbfounded.
5:10 Due to the noise 142 caused by the king and his nobles, the queen mother 143 then entered the banquet room. She 144 said, “O king, live forever! Don’t be alarmed! Don’t be shaken! 5:11 There is a man in your kingdom who has within him a spirit of the holy gods. In the days of your father, he proved to have 145 insight, discernment, and wisdom like that 146 of the gods. 147 King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. 148 5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret 149 dreams, solve riddles, and decipher knotty problems. 150 Now summon 151 Daniel, and he will disclose the interpretation.”
5:13 So Daniel was brought in before the king. The king said to Daniel, “Are you that Daniel who is one of the captives of Judah, whom my father the king brought from Judah? 5:14 I have heard about you, how there is a spirit of the gods in you, and how you have 152 insight, discernment, and extraordinary wisdom. 5:15 Now the wise men and 153 astrologers were brought before me to read this writing and make known to me its interpretation. But they were unable to disclose the interpretation of the message. 5:16 However, I have heard 154 that you are able to provide interpretations and to decipher knotty problems. Now if you are able to read this writing and make known to me its interpretation, you will wear purple and have a golden collar around your neck and be third 155 ruler in the kingdom.”
5:17 But Daniel replied to the king, “Keep your gifts, and give your rewards to someone else! However, I will read the writing for the king and make known its 156 interpretation. 5:18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty. 157 5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear 158 before him. He killed whom he wished, he spared 159 whom he wished, he exalted whom he wished, and he brought low whom he wished. 5:20 And when his mind 160 became arrogant 161 and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him. 5:21 He was driven from human society, his mind 162 was changed to that of an animal, he lived 163 with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.
5:22 “But you, his son 164 Belshazzar, have not humbled yourself, 165 although you knew all this. 5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods 166 that cannot see or hear or comprehend! But you have not glorified the God who has in his control 167 your very breath and all your ways! 5:24 Therefore the palm of a hand was sent from him, and this writing was inscribed.
5:25 “This is the writing that was inscribed: MENE, MENE, 168 TEQEL, and PHARSIN. 169 5:26 This is the interpretation of the words: 170 As for mene 171 – God has numbered your kingdom’s days and brought it to an end. 5:27 As for teqel – you are weighed on the balances and found to be lacking. 5:28 As for peres 172 – your kingdom is divided and given over to the Medes and Persians.”
5:29 Then, on Belshazzar’s orders, 173 Daniel was clothed in purple, a golden collar was placed around his neck, and he was proclaimed third ruler in the kingdom. 5:30 And in that very night Belshazzar, the Babylonian king, 174 was killed. 175 5:31 (6:1) 176 So Darius the Mede took control of the kingdom when he was about sixty-two years old.
6:1 It seemed like a good idea to Darius 177 to appoint over the kingdom 120 satraps 178 who would be in charge of the entire kingdom. 6:2 Over them would be three supervisors, one of whom was Daniel. These satraps were accountable 179 to them, so that the king’s interests might not incur damage. 6:3 Now this Daniel was distinguishing himself above the other supervisors and the satraps, for he had an extraordinary spirit. In fact, the king intended to appoint him over the entire kingdom. 6:4 Consequently the supervisors and satraps were trying to find 180 some pretext against Daniel in connection with administrative matters. 181 But they were unable to find any such damaging evidence, 182 because he was trustworthy and guilty of no negligence or corruption. 183 6:5 So these men concluded, 184 “We won’t find any pretext against this man Daniel unless it is 185 in connection with the law of his God.”
6:6 So these supervisors and satraps came by collusion 186 to the king and said 187 to him, “O King Darius, live forever! 6:7 To all the supervisors of the kingdom, the prefects, satraps, counselors, and governors it seemed like a good idea for a royal edict to be issued and an interdict to be enforced. For the next thirty days anyone who prays 188 to any god or human other than you, O king, should be thrown into a den of lions. 6:8 Now let the king issue a written interdict 189 so that it cannot be altered, according to the law of the Medes and Persians, which cannot be changed. 190 6:9 So King Darius issued the written interdict.
6:10 When Daniel realized 191 that a written decree had been issued, he entered his home, where the windows 192 in his upper room opened toward Jerusalem. 193 Three 194 times daily he was 195 kneeling 196 and offering prayers and thanks to his God just as he had been accustomed to do previously. 6:11 Then those officials who had gone to the king 197 came by collusion and found Daniel praying and asking for help before his God. 6:12 So they approached the king and said to him, 198 “Did you not issue an edict to the effect that for the next thirty days anyone who prays to any god or human other than to you, O king, would be thrown into a den of lions?” The king replied, “That is correct, 199 according to the law of the Medes and Persians, which cannot be changed.” 6:13 Then they said to the king, “Daniel, who is one of the captives 200 from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.” 201
6:14 When the king heard this, 202 he was very upset and began thinking about 203 how he might rescue Daniel. Until late afternoon 204 he was struggling to find a way to rescue him. 6:15 Then those men came by collusion to the king and 205 said to him, 206 “Recall, 207 O king, that it is a law of the Medes and Persians that no edict or decree that the king issues can be changed.” 6:16 So the king gave the order, 208 and Daniel was brought and thrown into a den 209 of lions. The king consoled 210 Daniel by saying, “Your God whom you continually serve will rescue you!” 6:17 Then a stone was brought and placed over the opening 211 to the den. The king sealed 212 it with his signet ring and with those 213 of his nobles so that nothing could be changed with regard to Daniel. 6:18 Then the king departed to his palace. But he spent the night without eating, and no diversions 214 were brought to him. He was unable to sleep. 215
6:19 In the morning, at the earliest sign of daylight, the king got up and rushed to the lions’ den. 6:20 As he approached the den, he called out to Daniel in a worried voice, 216 “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”
6:21 Then Daniel spoke to 217 the king, “O king, live forever! 6:22 My God sent his angel and closed the lions’ mouths so that they have not harmed me, because I was found to be innocent before him. Nor have I done any harm to you, O king.”
6:23 Then the king was delighted and gave an order to haul Daniel up from the den. So Daniel was hauled up out of the den. He had no injury of any kind, because he had trusted in his God. 6:24 The king gave another order, 218 and those men who had maliciously accused 219 Daniel were brought and thrown 220 into the lions’ den – they, their children, and their wives. 221 They did not even reach the bottom of the den before the lions overpowered them and crushed all their bones.
6:25 Then King Darius wrote to all the peoples, nations, and language groups who were living in all the land: “Peace and prosperity! 222 6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.
“For he is the living God;
he endures forever.
His kingdom will not be destroyed;
his authority is forever. 223
6:27 He rescues and delivers
and performs signs and wonders
in the heavens and on the earth.
He has rescued Daniel from the power 224 of the lions!”
6:28 So this Daniel prospered during the reign of Darius and 225 the reign of Cyrus the Persian.
1 sn The LXX introduces this chapter with the following chronological note: “in the eighteenth year of.” Such a date would place these events at about the time of the destruction of Jerusalem in 586
2 sn There is no need to think of Nebuchadnezzar’s image as being solid gold. No doubt the sense is that it was overlaid with gold (cf. Isa 40:19; Jer 10:3-4), with the result that it presented a dazzling self-compliment to the greatness of Nebuchadnezzar’s achievements.
3 sn According to a number of patristic authors, the image represented a deification of Nebuchadnezzar himself. This is not clear from the biblical text, however.
4 tn Aram “sixty cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 90 feet (27.4 m) high.
5 tn Aram “six cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 9 feet (2.74 m) wide.
6 sn The specific duties of the seven types of officials listed here (cf. vv. 3, 27) are unclear. The Aramaic words that are used are transliterations of Akkadian or Persian technical terms whose exact meanings are uncertain. The translations given here follow suggestions set forth in BDB.
7 tn Aram “Nebuchadnezzar the king.” The proper name and title have been replaced by the relative pronoun (“he”) in the translation for stylistic reasons.
8 tc The LXX and Theodotion lack the words “that Nebuchadnezzar had erected.”
9 tn According to BDB 1097 s.v. כָּרוֹז the Aramaic word used here is a Greek loanword, but other scholars have argued instead for a Persian derivation (HALOT 1902 s.v. *כָּרוֹז).
10 tn Aram “in strength.”
11 tn Aram “they are saying.”
12 sn The word zither (Aramaic קִיתָרוֹס [qitaros]), and the words for harp (Aramaic פְּסַנְתֵּרִין [pÿsanterin]) and pipes (Aramaic סוּמְפֹּנְיָה [sumponÿyah]), are of Greek derivation. Though much has been made of this in terms of suggesting a date in the Hellenistic period for the writing of the book, it is not surprising that a few Greek cultural terms, all of them the names of musical instruments, should appear in this book. As a number of scholars have pointed out, the bigger surprise (if, in fact, the book is to be dated to the Hellenistic period) may be that there are so few Greek loanwords in Daniel.
13 tn The imperfect Aramaic verbs have here an injunctive nuance.
14 tn Aram “in that hour.”
15 tn Aram “all the peoples.”
16 tc Though not in the Aramaic text of BHS, this word appears in many medieval Hebrew
17 tc This expression is absent in Theodotion.
18 tn Aram “men.”
19 tn Aram “ate the pieces of.” This is a rather vivid idiom for slander.
20 tn Aram “answered and said,” a common Aramaic idiom that occurs repeatedly in this chapter.
21 sn O king, live forever! is a comment of typical court courtesy that is not necessarily indicative of the real sentiments of the speaker. Ancient oriental court protocol could sometimes require a certain amount of hypocrisy.
22 sn Daniel’s absence from this scene has sparked the imagination of commentators, some of whom have suggested that perhaps he was unable to attend the dedication due to sickness or due to being away on business. Hippolytus supposed that Daniel may have been watching from a distance.
23 tn Aram “in anger and wrath”; NASB “in rage and anger.” The expression is a hendiadys.
24 tn The Aramaic infinitive is active.
25 tn Aram “these men.” The pronoun is used in the translation to avoid undue repetition.
26 tn Aram “hand.” So also in v. 17.
27 tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from “king” to “Nebuchadnezzar.”
28 tn Aram “to return a word to you.”
29 tc The ancient versions typically avoid the conditional element of v. 17.
30 tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.
31 tn Aram “the appearance of his face was altered”; cf. NLT “his face became distorted with rage”; NAB “[his] face became livid with utter rage.”
32 tn Aram “he answered and said.”
33 tn This is sometimes taken as a comparative: “[some of the] strongest.”
34 sn There is a great deal of uncertainty with regard to the specific nature of these items of clothing.
35 tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.
36 tn Aram “caused to go up.”
37 tn The Aramaic verb is active.
38 tn Aram “the flame of the fire” (so KJV, ASV, NASB); NRSV “the raging flames.”
39 tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.
40 sn The deuterocanonical writings known as The Prayer of Azariah and The Song of the Three present at this point a confession and petition for God’s forgiveness and a celebration of God’s grace for the three Jewish youths in the fiery furnace. Though not found in the Hebrew/Aramaic text of Daniel, these compositions do appear in the ancient Greek versions.
41 tn Aram “we threw…bound.”
42 tn Aram “into the midst of.”
43 sn The phrase like that of a god is in Aramaic “like that of a son of the gods.” Many patristic writers understood this phrase in a christological sense (i.e., “the Son of God”). But it should be remembered that these are words spoken by a pagan who is seeking to explain things from his own polytheistic frame of reference; for him the phrase “like a son of the gods” is equivalent to “like a divine being.”
44 tn Aram “answered and said.”
45 tn Aram “from the midst of the fire.” For stylistic reasons the words “the midst of” have been left untranslated.
46 tn Aram “in their bodies.”
47 tn Aram “the fire did not have power.”
48 tn Aram “answered and said.”
49 sn The king identifies the “son of the gods” (v. 25) as an angel. Comparable Hebrew expressions are used elsewhere in the Hebrew Bible for the members of God’s angelic assembly (see Gen 6:2, 4; Job 1:6; 2:1; 38:7; Pss 29:1; 89:6). An angel later comes to rescue Daniel from the lions (Dan 6:22).
50 tn Aram “they changed” or “violated.”
51 tn Aram “so that they might not.”
52 tn Aram “from me is placed an edict.”
53 tn Aram “speaks negligence.”
54 tn Aram “and the king.” The proper name has been supplied in the translation for stylistic reasons.
55 sn Beginning with 4:1, the verse numbers through 4:37 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 4:1 ET = 3:31 AT, 4:2 ET = 3:32 AT, 4:3 ET = 3:33 AT, 4:4 ET = 4:1 AT, etc., through 4:37 ET = 4:34 AT. Thus Dan 3:31-33 of the Aramaic text appears as Dan 4:1-3 in the English Bible, and the corresponding verses of ch. 4 differ accordingly. In spite of the division of the Aramaic text, a good case can be made that 3:31-33 AT (= 4:1-3 ET) is actually the introduction to ch. 4.
56 tn Aram “May your peace increase!”
57 tn Aram “his kingdom is an everlasting kingdom.”
58 sn This verse marks the beginning of chap. 4 in the Aramaic text of Daniel (see the note on 4:1). The Greek OT (LXX) has the following addition: “In the eighteenth year of Nebuchadnezzar’s reign he said.” This date would suggest a link to the destruction of Jerusalem in 586
59 tn Aram “my house.”
60 tn Aram “happy.”
61 tn Aram “and it.”
62 tn Aram “from me there was placed a decree.”
63 tn The Aramaic infinitive here is active.
64 sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.
65 tc The present translation assumes the reading חֲזִי (khazi, “consider”) rather than the MT חֶזְוֵי (khezvey, “visions”). The MT implies that the king required Daniel to disclose both the dream and its interpretation, as in chapter 2. But in the following verses Nebuchadnezzar recounts his dream, while Daniel presents only its interpretation.
66 tc The LXX lacks the first two words (Aram “the visions of my head”) of the Aramaic text.
67 tn Instead of “in the middle of the land,” some English versions render this phrase “a tree at the center of the earth” (NRSV); NAB, CEV “of the world”; NLT “in the middle of the earth.” The Hebrew phrase can have either meaning.
68 tn Aram “its height was great.”
69 tn Aram “its sight.” So also v. 17.
70 tn Or “to the end of all the earth” (so KJV, ASV); NCV, CEV “from anywhere on earth.”
71 tn Aram “the beasts of the field.”
72 tn Aram “all flesh.”
73 tn Aram “the visions of my head.”
74 tn Aram “a watcher and a holy one.” The expression is a hendiadys; so also in v. 23. This “watcher” is apparently an angel. The Greek OT (LXX) in fact has ἄγγελος (angelo", “angel”) here. Theodotion simply transliterates the Aramaic word (’ir). The term is sometimes rendered “sentinel” (NAB) or “messenger” (NIV, NLT).
75 tn Aram “in strength.”
76 tn Aram “and thus he was saying.”
77 tn Aram “the stock of its root.” So also v. 23. The implication here is that although the tree is chopped down, it is not killed. Its life-giving root is spared. The application to Nebuchadnezzar is obvious.
78 sn The function of the band of iron and bronze is not entirely clear, but it may have had to do with preventing the splitting or further deterioration of the portion of the tree that was left after being chopped down. By application it would then refer to the preservation of Nebuchadnezzar’s life during the time of his insanity.
79 tn Aram “its lot be.”
80 tn Aram “its heart.” The metaphor of the tree begins to fade here and the reality behind the symbol (the king) begins to emerge.
81 sn The seven periods of time probably refer to seven years.
82 tn Aram “over” (also in vv. 23, 25, 32).
83 tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”).
84 tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”
85 tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew
86 tn Aram “of.”
87 tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.
88 tn Aram “my lord.”
89 tn Aram “its sight.”
90 tn Aram “the beasts of the field” (also in vv. 23, 25, 32).
91 sn Much of modern scholarship views this chapter as a distortion of traditions that were originally associated with Nabonidus rather than with Nebuchadnezzar. A Qumran text, the Prayer of Nabonidus, is often cited for parallels to these events.
92 tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.
93 tn Aram “from mankind.” So also in v. 32.
94 tn Aram “your dwelling will be.” So also in v. 32.
95 tn Or perhaps “be made to eat.”
96 sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.
97 tn Aram “until.”
98 sn The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Cf. the expression “kingdom of heaven” in the NT and such statements as “I have sinned against heaven and in your sight” (Luke 15:21).
99 tn Aram “if there may be a lengthening to your prosperity.”
100 tn Aram “reached.”
101 tn The word “battlements” is not in the Hebrew text, but is supplied from context. Many English versions supply “roof” here (e.g., NAB, NASB, NIV, NRSV); cf. NLT “on the flat roof.”
102 tn Aram “house.”
103 tn Aram “by the might of my strength.”
104 tn Aram “in the mouth of the king.”
105 tn Aram “to you they say.”
106 tn Aram “until.”
107 tn Aram “hour.”
108 tn Or “on.”
109 tn Aram “was fulfilled.”
110 tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.
111 tn Aram “days.”
112 tn Aram “lifted up my eyes.”
113 tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew
114 tn Aram “strikes against.”
115 tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.
116 tc The translation reads הָתְקְנֵת (hotqÿnet, “I was established”) rather than the MT הָתְקְנַת (hotqÿnat, “it was established”). As it stands, the MT makes no sense here.
117 tn Aram “walk.”
118 sn As is clear from the extra-biblical records, it was actually Nabonidus (ca. 556-539
119 sn This scene of a Babylonian banquet calls to mind a similar grandiose event recorded in Esth 1:3-8. Persian kings were also renowned in the ancient Near Eastern world for their lavish banquets.
120 sn The king probably sat at an elevated head table.
121 tn Aram “the thousand.”
122 tn Or perhaps, “when he had tasted” (cf. NASB) in the sense of officially initiating the commencement of the banquet. The translation above seems preferable, however, given the clear evidence of inebriation in the context (cf. also CEV “he got drunk and ordered”).
123 tn Or “ancestor”; or “predecessor” (also in vv. 11, 13, 18). The Aramaic word translated “father” can on occasion denote these other relationships.
124 tn Or “taken.”
125 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
126 sn Making use of sacred temple vessels for an occasion of reveling and drunkenness such as this would have been a religious affront of shocking proportions to the Jewish captives.
127 tc The present translation reads וְכַסְפָּא (vÿkhaspa’, “and the silver”) with Theodotion and the Vulgate. Cf. v. 2. The form was probably accidentally dropped from the Aramaic text by homoioteleuton.
128 tn Aram “the temple of the house of God.” The phrase seems rather awkward. The Vulgate lacks “of the house of God,” while Theodotion and the Syriac lack “the house.”
129 tn Aram “came forth.”
130 sn The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.
131 tn While Aramaic פַּס (pas) can mean the palm of the hand, here it seems to be the back of the hand that is intended.
132 tn Aram “[the king’s] brightness changed for him.”
133 tn Aram “his thoughts were alarming him.”
134 tn Aram “his loins went slack.”
135 tn Aram “in strength.”
136 tn Aram “cause to enter.”
137 tn Aram “answered and said.”
138 sn Purple was a color associated with royalty in the ancient world.
139 tn The term translated “golden collar” here probably refers to something more substantial than merely a gold chain (cf. NIV, NCV, NRSV, NLT) or necklace (cf. NASB).
140 tc Read וּפִשְׁרֵהּ (ufishreh) with the Qere rather than וּפִשְׁרָא (ufishra’) of the Kethib.
141 tn Aram “his visage altered upon him.” So also in v. 10.
142 tn Aram “words of the king.”
143 tn Aram “the queen” (so NAB, NASB, NIV, NRSV). In the following discourse this woman is able to recall things about Daniel that go back to the days of Nebuchadnezzar, things that Belshazzar does not seem to recollect. It is likely that she was the wife not of Belshazzar but of Nabonidus or perhaps even Nebuchadnezzar. In that case, “queen” here means “queen mother” (cf. NCV “the king’s mother”).
144 tn Aram “The queen.” The translation has used the pronoun “she” instead because repetition of the noun here would be redundant in terms of English style.
145 tn Aram “[there were] discovered to be in him.”
146 tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.
147 tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”
148 tc The MT includes a redundant reference to “your father the king” at the end of v. 11. None of the attempts to explain this phrase as original are very convincing. The present translation deletes the phrase, following Theodotion and the Syriac.
149 tc The translation reads מִפְשַׁר (mifshar) rather than the MT מְפַשַּׁר (mÿfashar) and later in the verse reads וּמִשְׁרֵא (mishre’) rather than the MT וּמְשָׁרֵא (mÿshare’). The Masoretes have understood these Aramaic forms to be participles, but they are more likely to be vocalized as infinitives. As such, they have an epexegetical function in the syntax of their clause.
150 tn Aram “to loose knots.”
151 tn Aram “let [Daniel] be summoned.”
152 tn Aram “there has been found in you.”
153 tn The Aramaic text does not have “and.” The term “astrologers” is either an appositive for “wise men” (cf. KJV, NKJV, ASV, RSV, NRSV), or the construction is to be understood as asyndetic (so the translation above).
154 tn The Aramaic text has also the words “about you.”
155 tn Or perhaps “one of three rulers,” in the sense of becoming part of a triumvir. So also v. 29.
156 tn Or “the.”
157 tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.
158 tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”
159 tn Aram “let live.” This Aramaic form is the aphel participle of חַיָה(khayah, “to live”). Theodotion and the Vulgate mistakenly take the form to be from מְחָא (mÿkha’, “to smite”).
160 tn Aram “heart.”
161 sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.
162 tn Aram “heart.”
163 tn Aram “his dwelling.”
164 tn Or “descendant”; or “successor.”
165 tn Aram “your heart.”
166 tn Aram “which.”
167 tn Aram “in whose hand [are].”
168 tc The Greek version of Theodotion lacks the repetition of מְנֵא (mÿne’, cf. NAB).
169 tc The Aramaic word is plural. Theodotion has the singular (cf. NAB “
170 tn Or “word” or “event.” See HALOT 1915 s.v. מִלָּה.
171 tn The Aramaic term מְנֵא (mÿne’) is a noun referring to a measure of weight. The linkage here to the verb “to number” (Aram. מְנָה, mÿnah) is a case of paronomasia rather than strict etymology. So also with תְּקֵל (tÿqel) and פַרְסִין (farsin). In the latter case there is an obvious wordplay with the name “Persian.”
172 sn Peres (פְּרֵס) is the singular form of פַרְסִין (pharsin) in v. 25.
173 tn Aram “Belshazzar spoke.”
174 tn Aram “king of the Chaldeans.”
175 sn The year was 539
176 sn Beginning with 5:31, the verse numbers through 6:28 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 5:31 ET = 6:1 AT, 6:1 ET = 6:2 AT, 6:2 ET = 6:3 AT, 6:3 ET = 6:4 AT, etc., through 6:28 ET = 6:29 AT. Beginning with 7:1 the verse numbers in the English Bible and the Aramaic text are again the same.
177 tn Aram “It was pleasing before Darius.”
178 tn This is a technical term for an official placed in charge of a region of the empire (cf. KJV, NLT “prince[s]”; NCV, TEV “governors”). These satraps were answerable to a supervisor, who in turn answered to Darius.
179 tn Aram “giving an account.”
180 tn Aram “looking to find.”
181 tn Aram “from the side of the kingdom.”
182 tn Aram “pretext and corruption.”
183 tn Aram “no negligence or corruption was found in him.” The Greek version of Theodotion lacks the phrase “and no negligence or corruption was found in him.”
184 tn Aram “were saying.”
185 tn Aram “unless we find [it] against him.”
186 tn The Aramaic verb רְגַשׁ (rÿgash) occurs three times in this chapter (vv. 7, 12, 16). Its meaning is widely disputed by commentators, and the versions vary considerably in how they render the word. The suggestion that it means “to come thronging” (BDB 1112 s.v.; cf. NAB) seems inappropriate, since it is unlikely that subordinates would enter a royal court in such a reckless fashion. The ancient versions struggled with the word and are not in agreement in their understanding of its meaning. In this chapter the word apparently means to act in agreement with other parties in the pursuit of a duplicitous goal, namely the entrapment of Daniel. Cf. NIV, NCV “went as a group”; NRSV “conspired and came to the king.”
187 tn Aram “thus they were saying.”
188 tn Aram “prays a prayer.”
189 tn Aram “establish a written interdict and inscribe a written decree.”
190 tn Or “removed.”
191 tn Aram “knew.”
192 sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.
193 map For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
194 sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.
195 tc Read with several medieval Hebrew
196 tn Aram “kneeling on his knees” (so NASB).
197 tn Aram “those men”; the referent (the administrative officials who had earlier approached the king about the edict) has been specified in the translation for clarity.
198 tc The MT also has “about the edict of the king,” but this phrase is absent in the LXX and the Syriac. The present translation deletes the expression.
199 tn Aram “the word is true.”
200 tn Aram “from the sons of the captivity [of].”
201 tn Aram “prays his prayer.”
202 tn Aram “the word.”
203 tn Aram “placed his mind on.”
204 tn Aram “the entrances of the sun.”
205 tc Theodotion lacks the words “came by collusion to the king and.”
206 tn Aram “the king.”
207 tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”
208 tn Aram “said.” So also in vv. 24, 25.
209 sn The den was perhaps a pit below ground level which could be safely observed from above.
210 tn Aram “answered and said [to Daniel].”
211 tn Aram “mouth.”
212 sn The purpose of the den being sealed was to prevent unauthorized tampering with the opening of the den. Any disturbance of the seal would immediately alert the officials to improper activity of this sort.
213 tn Aram “the signet rings.”
214 tn The meaning of Aramaic דַּחֲוָה (dakhavah) is a crux interpretum. Suggestions include “music,” “dancing girls,” “concubines,” “table,” “food” – all of which are uncertain. The translation employed here, suggested by earlier scholars, is deliberately vague. A number of recent English versions follow a similar approach with “entertainment” (e.g., NASB, NIV, NCV, TEV, CEV, NLT). On this word see further, HALOT 1849-50 s.v.; E. Vogt, Lexicon linguae aramaicae, 37.
215 tn Aram “his sleep fled from him.”
216 tn Aram “The king answered and said to Daniel.” This phrase has not been included in the translation for stylistic reasons; it is redundant in English.
217 tn Aram “with.”
218 tn Aram “said.”
219 tn Aram “had eaten the pieces of.” The Aramaic expression is ironic, in that the accusers who had figuratively “eaten the pieces of Daniel” are themselves literally devoured by the lions.
220 tn The Aramaic active impersonal verb is often used as a substitute for the passive.
221 tc The LXX specifies only the two overseers, together with their families, as those who were cast into the lions’ den.
222 tn Aram “May your peace be increased!”
223 tn Aram “until the end.”
224 tn Aram “hand.”
225 tn Or perhaps “in the reign of Darius, even in the reign of Cyrus.” The identity of this Darius is disputed. Some take the name to be referring to Cyrus, understanding the following vav (ו, “and”) in an epexegetical sense (“even”). Others identify Darius with a governor of Babylon known from extra-biblical records as Gubaru, or with Cambyses, son of Cyrus. Many scholars maintain that the reference is historically inaccurate.