Discovery BoxDaniel 2:1
Context2:1 In the second year of his 1 reign Nebuchadnezzar had many dreams. 2 His mind 3 was disturbed and he suffered from insomnia. 4
Daniel 2:1
Context2:1 In the second year of his 5 reign Nebuchadnezzar had many dreams. 6 His mind 7 was disturbed and he suffered from insomnia. 8
Daniel 5:1-31
Context5:1 King Belshazzar 9 prepared a great banquet 10 for a thousand of his nobles, and he was drinking wine in front of 11 them all. 12 5:2 While under the influence 13 of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father 14 had confiscated 15 from the temple in Jerusalem 16 – so that the king and his nobles, together with his wives and his concubines, could drink from them. 17 5:3 So they brought the gold and silver 18 vessels that had been confiscated from the temple, the house of God 19 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 20 and wrote on the plaster of the royal palace wall, opposite the lampstand. 21 The king was watching the back 22 of the hand that was writing. 5:6 Then all the color drained from the king’s face 23 and he became alarmed. 24 The joints of his hips gave way, 25 and his knees began knocking together. 5:7 The king called out loudly 26 to summon 27 the astrologers, wise men, and diviners. The king proclaimed 28 to the wise men of Babylon that anyone who could read this inscription and disclose its interpretation would be clothed in purple 29 and have a golden collar 30 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 31 interpretation to the king. 5:9 Then King Belshazzar was very terrified, and he was visibly shaken. 32 His nobles were completely dumbfounded.
5:10 Due to the noise 33 caused by the king and his nobles, the queen mother 34 then entered the banquet room. She 35 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 36 insight, discernment, and wisdom like that 37 of the gods. 38 King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. 39 5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret 40 dreams, solve riddles, and decipher knotty problems. 41 Now summon 42 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 43 insight, discernment, and extraordinary wisdom. 5:15 Now the wise men and 44 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 45 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 46 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 47 interpretation. 5:18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty. 48 5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear 49 before him. He killed whom he wished, he spared 50 whom he wished, he exalted whom he wished, and he brought low whom he wished. 5:20 And when his mind 51 became arrogant 52 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 53 was changed to that of an animal, he lived 54 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 55 Belshazzar, have not humbled yourself, 56 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 57 that cannot see or hear or comprehend! But you have not glorified the God who has in his control 58 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, 59 TEQEL, and PHARSIN. 60 5:26 This is the interpretation of the words: 61 As for mene 62 – 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 63 – your kingdom is divided and given over to the Medes and Persians.”
5:29 Then, on Belshazzar’s orders, 64 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, 65 was killed. 66 5:31 (6:1) 67 So Darius the Mede took control of the kingdom when he was about sixty-two years old.
Daniel 10:1-21
Context10:1 68 In the third 69 year of King Cyrus of Persia a message was revealed to Daniel (who was also called Belteshazzar). This message was true and concerned a great war. 70 He understood the message and gained insight by the vision.
10:2 In those days I, Daniel, was mourning for three whole weeks. 71 10:3 I ate no choice food; no meat or wine came to my lips, 72 nor did I anoint myself with oil 73 until the end of those three weeks.
10:4 On the twenty-fourth day of the first month 74 I was beside the great river, the Tigris. 75 10:5 I looked up 76 and saw a 77 man 78 clothed in linen; 79 around his waist was a belt made of gold from Upaz. 80 10:6 His body resembled yellow jasper, 81 and his face had an appearance like lightning. His eyes were like blazing torches; 82 his arms and feet had the gleam of polished bronze. His voice 83 thundered forth like the sound of a large crowd.
10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. 84 On the contrary, they were overcome with fright 85 and ran away to hide. 10:8 I alone was left to see this great vision. My strength drained from 86 me, and my vigor disappeared; 87 I was without energy. 88 10:9 I listened to his voice, 89 and as I did so 90 I fell into a trance-like sleep with my face to the ground. 10:10 Then 91 a hand touched me and set me on my hands and knees. 92 10:11 He said to me, “Daniel, you are of great value. 93 Understand the words that I am about to 94 speak to you. So stand up, 95 for I have now been sent to you.” When he said this 96 to me, I stood up shaking. 10:12 Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind 97 to understand and to humble yourself before your God, your words were heard. I have come in response to your words. 10:13 However, the prince of the kingdom of Persia was opposing me for twenty-one days. But 98 Michael, one of the leading princes, came to help me, because I was left there 99 with the kings of Persia. 10:14 Now I have come to help you understand what will happen to your people in the latter days, for the vision pertains to future days.”
10:15 While he was saying this to me, 100 I was flat on 101 the ground and unable to speak. 10:16 Then 102 one who appeared to be a human being 103 was touching my lips. I opened my mouth and started to speak, saying to the one who was standing before me, “Sir, 104 due to the vision, anxiety has gripped me and I have no strength. 10:17 How, sir, am I able to speak with you? 105 My strength is gone, 106 and I am breathless.” 10:18 Then the one who appeared to be a human being touched me again 107 and strengthened me. 10:19 He said to me, “Don’t be afraid, you who are valued. 108 Peace be to you! Be strong! Be really strong!” When he spoke to me, I was strengthened. I said, “Sir, you may speak now, 109 for you have given me strength.” 10:20 He said, “Do you know why I have come to you? 110 Now I am about to return to engage in battle with the prince of Persia. When I go, the prince of Greece is coming. 10:21 However, I will first tell you what is written in a dependable book. 111 (There is no one who strengthens me against these princes, 112 except Michael your 113 prince.
[2:1] 1 tn Heb “Nebuchadnezzar’s.” The possessive pronoun is substituted in the translation for stylistic reasons.
[2:1] 2 tn Heb “dreamed dreams.” The plural is used here and in v. 2, but the singular in v. 3. The plural “dreams” has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 §124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: “Nebuchadnezzar was in a trance.” See further, J. A. Montgomery, Daniel (ICC), 142.
[2:1] 4 tn Heb “his sleep left (?) him.” The use of the verb הָיָה (hayah, “to be”) here is unusual. The context suggests a meaning such as “to be finished” or “gone.” Cf. Dan 8:27. Some scholars emend the verb to read נָדְדָה (nadÿdah, “fled”); cf. Dan 6:19. See further, DCH 2:540 s.v. היה I Ni.3; HALOT 244 s.v. היה nif; BDB 227-28 s.v. הָיָה Niph.2.
[2:1] 5 tn Heb “Nebuchadnezzar’s.” The possessive pronoun is substituted in the translation for stylistic reasons.
[2:1] 6 tn Heb “dreamed dreams.” The plural is used here and in v. 2, but the singular in v. 3. The plural “dreams” has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 §124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: “Nebuchadnezzar was in a trance.” See further, J. A. Montgomery, Daniel (ICC), 142.
[2:1] 8 tn Heb “his sleep left (?) him.” The use of the verb הָיָה (hayah, “to be”) here is unusual. The context suggests a meaning such as “to be finished” or “gone.” Cf. Dan 8:27. Some scholars emend the verb to read נָדְדָה (nadÿdah, “fled”); cf. Dan 6:19. See further, DCH 2:540 s.v. היה I Ni.3; HALOT 244 s.v. היה nif; BDB 227-28 s.v. הָיָה Niph.2.
[5:1] 9 sn As is clear from the extra-biblical records, it was actually Nabonidus (ca. 556-539
[5:1] 10 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.
[5:1] 11 sn The king probably sat at an elevated head table.
[5:1] 12 tn Aram “the thousand.”
[5:2] 13 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”).
[5:2] 14 tn Or “ancestor”; or “predecessor” (also in vv. 11, 13, 18). The Aramaic word translated “father” can on occasion denote these other relationships.
[5:2] 16 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:2] 17 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.
[5:3] 17 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.
[5:3] 18 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.”
[5:5] 21 tn Aram “came forth.”
[5:5] 22 sn The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.
[5:5] 23 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.
[5:6] 25 tn Aram “[the king’s] brightness changed for him.”
[5:6] 26 tn Aram “his thoughts were alarming him.”
[5:6] 27 tn Aram “his loins went slack.”
[5:7] 29 tn Aram “in strength.”
[5:7] 30 tn Aram “cause to enter.”
[5:7] 31 tn Aram “answered and said.”
[5:7] 32 sn Purple was a color associated with royalty in the ancient world.
[5:7] 33 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).
[5:8] 33 tc Read וּפִשְׁרֵהּ (ufishreh) with the Qere rather than וּפִשְׁרָא (ufishra’) of the Kethib.
[5:9] 37 tn Aram “his visage altered upon him.” So also in v. 10.
[5:10] 41 tn Aram “words of the king.”
[5:10] 42 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”).
[5:10] 43 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.
[5:11] 45 tn Aram “[there were] discovered to be in him.”
[5:11] 46 tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.
[5:11] 47 tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”
[5:11] 48 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.
[5:12] 49 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.
[5:12] 50 tn Aram “to loose knots.”
[5:12] 51 tn Aram “let [Daniel] be summoned.”
[5:14] 53 tn Aram “there has been found in you.”
[5:15] 57 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).
[5:16] 61 tn The Aramaic text has also the words “about you.”
[5:16] 62 tn Or perhaps “one of three rulers,” in the sense of becoming part of a triumvir. So also v. 29.
[5:18] 69 tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.
[5:19] 73 tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”
[5:19] 74 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”).
[5:20] 78 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.
[5:21] 82 tn Aram “his dwelling.”
[5:22] 85 tn Or “descendant”; or “successor.”
[5:22] 86 tn Aram “your heart.”
[5:23] 90 tn Aram “in whose hand [are].”
[5:25] 93 tc The Greek version of Theodotion lacks the repetition of מְנֵא (mÿne’, cf. NAB).
[5:25] 94 tc The Aramaic word is plural. Theodotion has the singular (cf. NAB “
[5:26] 97 tn Or “word” or “event.” See HALOT 1915 s.v. מִלָּה.
[5:26] 98 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.”
[5:28] 101 sn Peres (פְּרֵס) is the singular form of פַרְסִין (pharsin) in v. 25.
[5:29] 105 tn Aram “Belshazzar spoke.”
[5:30] 109 tn Aram “king of the Chaldeans.”
[5:30] 110 sn The year was 539
[5:31] 113 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.
[10:1] 117 sn This chapter begins the final unit in the book of Daniel, consisting of chapters 10-12. The traditional chapter divisions to some extent obscure the relationship of these chapters.
[10:1] 118 tc The LXX has “first.”
[10:1] 119 tn The meaning of the Hebrew word צָבָא (tsava’) is uncertain in this context. The word most often refers to an army or warfare. It may also mean “hard service,” and many commentators take that to be the sense here (i.e., “the service was great”). The present translation assumes the reference to be to the spiritual conflicts described, for example, in 10:16–11:1.
[10:2] 121 tn Heb “three weeks of days.” The inclusion of “days” here and in v. 3 is perhaps intended to call attention to the fact that these weeks are very different in nature from those of chap. 9, which are “weeks of years.”
[10:3] 126 sn Anointing oneself with oil (usually olive oil) was a common OT practice due to the severity of the Middle Eastern sun (cf. Ps 121:6). It was also associated with rejoicing (e.g., Prov 27:9) and was therefore usually not practiced during a period of mourning.
[10:4] 129 sn The first month would be the month of Nisan, during which Passover was observed.
[10:4] 130 tn The Hebrew text has חִדָּקֶל (hiddaqel). “Tigris” appears here in the LXX, since it is the Greek name for this river. Elsewhere in the OT “the great river” refers to the Euphrates (e.g., Gen 15:18; Josh 1:4), leading some interpreters to think that a mistake is involved in using the expression to refer to the Tigris. But it is doubtful that the expression had such a fixed and limited usage. The Syriac, however, does render the word here by “Euphrates” (Syr. perat) in keeping with biblical usage elsewhere.
[10:5] 133 tn Heb “I lifted up my eyes.”
[10:5] 134 tn Heb “one.” The Hebrew numerical adjective is used here like an English indefinite article.
[10:5] 135 sn The identity of the messenger is not specifically disclosed. Presumably he is an unnamed angel. Some interpreters identify him as Gabriel, but there is no adequate reason for doing so.
[10:5] 136 tn The Hebrew word בַּדִּים (baddim) is a plural of extension. See GKC 396-97 §124.a, b, c and Joüon 2:500 §136.c.
[10:5] 137 tn The location of this place and even the exact form of the Hebrew name אוּפָז (’ufaz) are uncertain. Apparently it was a source for pure gold. (See Jer 10:9.) The Hebrew word פָז (paz, “refined gold” or “pure gold”) is more common in the OT than אוּפָז, and some scholars emend the text of Dan 10:5 to read this word. Cf. also “Ophir” (1 Kgs 9:28; Isa 13:12; Job 22:24; 28:16).
[10:6] 137 tn The Hebrew word translated “yellow jasper” is תַּרשִׁישׁ (tarshish); it appears to be a semiprecious stone, but its exact identity is somewhat uncertain. It may be the yellow jasper, although this is conjectural. Cf. NAB, NIV “chrysolite”; NASB, NRSV “beryl.”
[10:6] 138 tn Heb “torches of fire.”
[10:6] 139 tn Heb “The sound of his words” (cf. v. 9).
[10:7] 141 tn Heb “the vision.”
[10:7] 142 tn Heb “great trembling fell on them.”
[10:8] 145 tn Heb “did not remain in.”
[10:8] 146 tn Heb “was changed upon me for ruin.”
[10:9] 149 tc Heb “I heard the sound of his words.” These words are absent in the LXX and the Syriac.
[10:9] 150 tn Heb “as I listened to the sound of his words.”
[10:10] 154 tc Theodotion lacks “and the palms of my hands.”
[10:11] 157 tn Or “a treasured person”; KJV “a man greatly beloved”; NASB “man of high esteem.”
[10:11] 158 tn The Hebrew participle is often used, as here, to refer to the imminent future.
[10:11] 159 tn Heb “stand upon your standing.”
[10:11] 160 tn Heb “spoke this word.”
[10:12] 161 tn Heb “gave your heart.”
[10:13] 165 tn Heb “and behold.”
[10:13] 166 tc The Greek version of Theodotion reads “I left him [i.e., Michael] there,” and this is followed by a number of English translations (cf. NAB, NRSV, NLT).
[10:15] 169 tn Heb “speaking to me according to these words.”
[10:15] 170 tn Heb “I placed my face toward.”
[10:16] 174 tc So most Hebrew
[10:16] 175 tn Heb “my lord,” here a title of polite address. Cf. v. 19.
[10:17] 177 tn Heb “How is the servant of this my lord able to speak with this my lord?”
[10:17] 178 tn Heb “does not stand.”
[10:18] 181 tn Heb “He added and touched me.” The construction is a verbal hendiadys.
[10:19] 185 tn Heb “treasured man.”
[10:19] 186 tn Heb “my lord may speak.”
[10:20] 189 sn The question is rhetorical, intended to encourage reflection on Daniel’s part.
[10:21] 193 tn Heb “a book of truth.” Several English versions treat this as a title of some sort (cf. NIV, NCV, TEV, CEV, NLT), although the NAB’s rendering “the truthful book” regards “truth” as an attributive adjective, as does the present translation.
[10:21] 194 tn The word “princes” is supplied for clarity.
[10:21] 195 tn The pronoun is plural in Hebrew, suggesting that Michael is the angelic prince of Daniel and his people.
