Discovery BoxDaniel 2:4--7:28
Context2:4 The wise men replied to the king: [What follows is in Aramaic 1 ] “O king, live forever! Tell your servants the dream, and we will disclose its 2 interpretation.” 2:5 The king replied 3 to the wise men, “My decision is firm. 4 If you do not inform me of both the dream and its interpretation, you will be dismembered 5 and your homes reduced to rubble! 2:6 But if you can disclose the dream and its interpretation, you will receive from me gifts, a reward, and considerable honor. So disclose to me the dream and its interpretation!” 2:7 They again replied, “Let the king inform us 6 of the dream; then we will disclose its 7 interpretation.” 2:8 The king replied, “I know for sure that you are attempting to gain time, because you see that my decision is firm. 2:9 If you don’t inform me of the dream, there is only one thing that is going to happen to you. 8 For you have agreed among yourselves to report to me something false and deceitful 9 until such time as things might change. So tell me the dream, and I will have confidence 10 that you can disclose its interpretation.”
2:10 The wise men replied to the king, “There is no man on earth who is able to disclose the king’s secret, 11 for no king, regardless of his position and power, has ever requested such a thing from any magician, astrologer, or wise man. 2:11 What the king is asking is too difficult, and no one exists who can disclose it to the king, except for the gods – but they don’t live among mortals!” 12
2:12 Because of this the king got furiously angry 13 and gave orders to destroy all the wise men of Babylon. 2:13 So a decree went out, and the wise men were about 14 to be executed. They also sought 15 Daniel and his friends so that they could be executed.
2:14 Then Daniel spoke with prudent counsel 16 to Arioch, who was in charge of the king’s executioners and who had gone out to execute the wise men of Babylon. 2:15 He inquired of Arioch the king’s deputy, “Why is the decree from the king so urgent?” 17 Then Arioch informed Daniel about the matter. 2:16 So Daniel went in and 18 requested the king to grant him time, that he might disclose the interpretation to the king. 2:17 Then Daniel went to his home and informed his friends Hananiah, Mishael, and Azariah of the matter. 2:18 He asked them to pray for mercy from the God of heaven concerning this mystery so that he 19 and his friends would not be destroyed along with the rest of the wise men of Babylon. 2:19 Then in a night vision the mystery was revealed to Daniel. So Daniel praised 20 the God of heaven, 2:20 saying, 21
“Let the name of God 22 be praised 23 forever and ever,
for wisdom and power belong to him.
2:21 He changes times and seasons,
deposing some kings
and establishing others. 24
He gives wisdom to the wise;
he imparts knowledge to those with understanding; 25
2:22 he reveals deep and hidden things.
He knows what is in the darkness,
and light resides with him.
2:23 O God of my fathers, I acknowledge and glorify you,
for you have bestowed wisdom and power on me.
Now you have enabled me to understand what I 26 requested from you.
For you have enabled me to understand the king’s dilemma.” 27
2:24 Then Daniel went in to see 28 Arioch (whom the king had appointed to destroy the wise men of Babylon). He came 29 and said to him, “Don’t destroy the wise men of Babylon! Escort me 30 to the king, and I will disclose the interpretation to him!” 31
2:25 So Arioch quickly ushered Daniel into the king’s presence, saying to him, “I 32 have found a man from the captives of Judah who can make known the interpretation to the king.” 2:26 The king then asked Daniel (whose name was also Belteshazzar), “Are you able to make known to me the dream that I saw, as well as its interpretation?” 2:27 Daniel replied to the king, “The mystery that the king is asking about is such that no wise men, astrologers, magicians, or diviners can possibly disclose it to the king. 2:28 However, there is a God in heaven who reveals mysteries, 33 and he has made known to King Nebuchadnezzar what will happen in the times to come. 34 The dream and the visions you had while lying on your bed 35 are as follows.
2:29 “As for you, O king, while you were in your bed your thoughts turned to future things. 36 The revealer of mysteries has made known to you what will take place. 2:30 As for me, this mystery was revealed to me not because I possess more wisdom 37 than any other living person, but so that the king may understand 38 the interpretation and comprehend the thoughts of your mind. 39
2:31 “You, O king, were watching as a great statue – one 40 of impressive size and extraordinary brightness – was standing before you. Its appearance caused alarm. 2:32 As for that statue, its head was of fine gold, its chest and arms were of silver, its belly and thighs were of bronze. 2:33 Its legs were of iron; its feet were partly of iron and partly of clay. 41 2:34 You were watching as 42 a stone was cut out, 43 but not by human hands. It struck the statue on its iron and clay feet, breaking them in pieces. 2:35 Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction 44 and became like chaff from the summer threshing floors that the wind carries away. Not a trace of them could be found. But the stone that struck the statue became a large mountain that filled the entire earth. 2:36 This was the dream. Now we 45 will set forth before the king its interpretation.
2:37 “You, O king, are the king of kings. The God of heaven has granted you sovereignty, power, strength, and honor. 2:38 Wherever human beings, 46 wild animals, 47 and birds of the sky live – he has given them into your power. 48 He has given you authority over them all. You are the head of gold. 2:39 Now after you another kingdom 49 will arise, one inferior to yours. Then a third kingdom, one of bronze, will rule in all the earth. 2:40 Then there will be a fourth kingdom, one strong like iron. Just like iron breaks in pieces and shatters everything, and as iron breaks in pieces 50 all of these metals, 51 so it will break in pieces and crush the others. 52 2:41 In that you were seeing feet and toes 53 partly of wet clay 54 and partly of iron, so this will be a divided kingdom. Some of the strength of iron will be in it, for you saw iron mixed with wet clay. 55 2:42 In that the toes of the feet were partly of iron and partly of clay, the latter stages of this kingdom will be partly strong and partly fragile. 2:43 And 56 in that you saw iron mixed with wet clay, so people will be mixed 57 with one another 58 without adhering to one another, just as 59 iron does not mix with clay. 2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever. 2:45 You saw that a stone was cut from a mountain, but not by human hands; it smashed the iron, bronze, clay, silver, and gold into pieces. The great God has made known to the king what will occur in the future. 60 The dream is certain, and its interpretation is reliable.”
2:46 Then King Nebuchadnezzar bowed down with his face to the ground 61 and paid homage to Daniel. He gave orders to offer sacrifice and incense to him. 2:47 The king replied to Daniel, “Certainly your God is a God of gods and Lord of kings and revealer of mysteries, for you were able to reveal this mystery!” 2:48 Then the king elevated Daniel to high position and bestowed on him many marvelous gifts. He granted him authority over the entire province of Babylon and made him the main prefect over all the wise men of Babylon. 2:49 And at Daniel’s request, the king 62 appointed Shadrach, Meshach, and Abednego over the administration of the province of Babylon. Daniel himself served in the king’s court. 63
3:1 64 King Nebuchadnezzar had a golden 65 statue made. 66 It was ninety feet 67 tall and nine feet 68 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, 69 and all the other authorities of the province to attend the dedication of the statue that he 70 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. 71
3:4 Then the herald 72 made a loud 73 proclamation: “To you, O peoples, nations, and language groups, the following command is given: 74 3:5 When you hear the sound of the horn, flute, zither, 75 trigon, harp, pipes, and all kinds of music, you must 76 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 77 be thrown into the midst of a furnace of blazing fire!” 3:7 Therefore when they all 78 heard the sound of the horn, flute, zither, trigon, harp, pipes, 79 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 80 at that time certain 81 Chaldeans came forward and brought malicious accusations against 82 the Jews. 3:9 They said 83 to King Nebuchadnezzar, “O king, live forever! 84 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 85 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 86 demanded that they bring 87 Shadrach, Meshach, and Abednego before him. So they brought them 88 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?” 89 3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, 90 “We do not need to give you a reply 91 concerning this. 3:17 If 92 our God whom we are serving exists, 93 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 94 toward Shadrach, Meshach, and Abednego. He gave orders 95 to heat the furnace seven times hotter than it was normally heated. 3:20 He ordered strong 96 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, 97 and were thrown into the furnace 98 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 99 Shadrach, Meshach, and Abednego were killed 100 by the leaping flames. 101 3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace 102 of blazing fire while still securely bound. 103
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 104 into 105 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!” 106 3:26 Then Nebuchadnezzar approached the door of the furnace of blazing fire. He called out, 107 “Shadrach, Meshach, and Abednego, servants of the most high God, come out! Come here!”
Then Shadrach, Meshach, and Abednego emerged from the fire. 108 3:27 Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically 109 unharmed by the fire. 110 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, 111 “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel 112 and has rescued his servants who trusted in him, ignoring 113 the edict of the king and giving up their bodies rather than 114 serve or pay homage to any god other than their God! 3:29 I hereby decree 115 that any people, nation, or language group that blasphemes 116 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 117 promoted Shadrach, Meshach, and Abednego in the province of Babylon.
4:1 (3:31) 118 “King Nebuchadnezzar, to all peoples, nations, and language groups that live in all the land: Peace and prosperity! 119 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, 120
and his authority continues from one generation to the next.”
4:4 (4:1) 121 I, Nebuchadnezzar, was relaxing in my home, 122 living luxuriously 123 in my palace. 4:5 I saw a dream that 124 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 125 for all the wise men of Babylon to be brought 126 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, 127 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 128 my dream that I saw and set forth its interpretation! 4:10 Here are the visions of my mind 129 while I was on my bed.
While I was watching,
there was a tree in the middle of the land. 130
It was enormously tall. 131
4:11 The tree grew large and strong.
Its top reached far into the sky;
it could be seen 132 from the borders of all the land. 133
4:12 Its foliage was attractive and its fruit plentiful;
on it there was food enough for all.
Under it the wild animals 134 used to seek shade,
and in its branches the birds of the sky used to nest.
All creatures 135 used to feed themselves from it.
4:13 While I was watching in my mind’s visions 136 on my bed,
a holy sentinel 137 came down from heaven.
4:14 He called out loudly 138 as follows: 139
‘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 140 in the ground,
with a band of iron and bronze around it 141
surrounded by the grass of the field.
Let it become damp with the dew of the sky,
and let it live with 142 the animals in the grass of the land.
4:16 Let his mind 143 be altered from that of a human being,
and let an animal’s mind be given to him,
and let seven periods of time 144 go by for 145 him.
4:17 This announcement is by the decree of the sentinels;
this decision is by the pronouncement of the holy ones,
so that 146 those who are alive may understand
that the Most High has authority over human kingdoms, 147
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 148 interpretation, for none of the wise men in 149 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; 150 his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, 151 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 152 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 153 used to live, and in whose branches birds of the sky used to nest – 4:22 it is you, 154 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 155 from human society, 156 and you will live 157 with the wild animals. You will be fed 158 grass like oxen, 159 and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before 160 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 161 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.” 162
4:28 Now all of this happened 163 to King Nebuchadnezzar. 4:29 After twelve months, he happened to be walking around on the battlements 164 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 165 by my own mighty strength 166 and for my majestic honor?” 4:31 While these words were still on the king’s lips, 167 a voice came down from heaven: “It is hereby announced to you, 168 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 169 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 170 this pronouncement about 171 Nebuchadnezzar came true. 172 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. 173
4:34 But at the end of the appointed time 174 I, Nebuchadnezzar, looked up 175 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. 176
He does as he wishes with the army of heaven
and with those who inhabit the earth.
No one slaps 177 his hand
and says to him, ‘What have you done?’
4:36 At that time my sanity returned to me. I was restored 178 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 179 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 180 in pride.
5:1 King Belshazzar 181 prepared a great banquet 182 for a thousand of his nobles, and he was drinking wine in front of 183 them all. 184 5:2 While under the influence 185 of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father 186 had confiscated 187 from the temple in Jerusalem 188 – so that the king and his nobles, together with his wives and his concubines, could drink from them. 189 5:3 So they brought the gold and silver 190 vessels that had been confiscated from the temple, the house of God 191 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 192 and wrote on the plaster of the royal palace wall, opposite the lampstand. 193 The king was watching the back 194 of the hand that was writing. 5:6 Then all the color drained from the king’s face 195 and he became alarmed. 196 The joints of his hips gave way, 197 and his knees began knocking together. 5:7 The king called out loudly 198 to summon 199 the astrologers, wise men, and diviners. The king proclaimed 200 to the wise men of Babylon that anyone who could read this inscription and disclose its interpretation would be clothed in purple 201 and have a golden collar 202 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 203 interpretation to the king. 5:9 Then King Belshazzar was very terrified, and he was visibly shaken. 204 His nobles were completely dumbfounded.
5:10 Due to the noise 205 caused by the king and his nobles, the queen mother 206 then entered the banquet room. She 207 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 208 insight, discernment, and wisdom like that 209 of the gods. 210 King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. 211 5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret 212 dreams, solve riddles, and decipher knotty problems. 213 Now summon 214 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 215 insight, discernment, and extraordinary wisdom. 5:15 Now the wise men and 216 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 217 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 218 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 219 interpretation. 5:18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty. 220 5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear 221 before him. He killed whom he wished, he spared 222 whom he wished, he exalted whom he wished, and he brought low whom he wished. 5:20 And when his mind 223 became arrogant 224 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 225 was changed to that of an animal, he lived 226 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 227 Belshazzar, have not humbled yourself, 228 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 229 that cannot see or hear or comprehend! But you have not glorified the God who has in his control 230 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, 231 TEQEL, and PHARSIN. 232 5:26 This is the interpretation of the words: 233 As for mene 234 – 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 235 – your kingdom is divided and given over to the Medes and Persians.”
5:29 Then, on Belshazzar’s orders, 236 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, 237 was killed. 238 5:31 (6:1) 239 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 240 to appoint over the kingdom 120 satraps 241 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 242 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 243 some pretext against Daniel in connection with administrative matters. 244 But they were unable to find any such damaging evidence, 245 because he was trustworthy and guilty of no negligence or corruption. 246 6:5 So these men concluded, 247 “We won’t find any pretext against this man Daniel unless it is 248 in connection with the law of his God.”
6:6 So these supervisors and satraps came by collusion 249 to the king and said 250 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 251 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 252 so that it cannot be altered, according to the law of the Medes and Persians, which cannot be changed. 253 6:9 So King Darius issued the written interdict.
6:10 When Daniel realized 254 that a written decree had been issued, he entered his home, where the windows 255 in his upper room opened toward Jerusalem. 256 Three 257 times daily he was 258 kneeling 259 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 260 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, 261 “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, 262 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 263 from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.” 264
6:14 When the king heard this, 265 he was very upset and began thinking about 266 how he might rescue Daniel. Until late afternoon 267 he was struggling to find a way to rescue him. 6:15 Then those men came by collusion to the king and 268 said to him, 269 “Recall, 270 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, 271 and Daniel was brought and thrown into a den 272 of lions. The king consoled 273 Daniel by saying, “Your God whom you continually serve will rescue you!” 6:17 Then a stone was brought and placed over the opening 274 to the den. The king sealed 275 it with his signet ring and with those 276 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 277 were brought to him. He was unable to sleep. 278
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, 279 “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 280 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, 281 and those men who had maliciously accused 282 Daniel were brought and thrown 283 into the lions’ den – they, their children, and their wives. 284 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! 285 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. 286
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 287 of the lions!”
6:28 So this Daniel prospered during the reign of Darius and 288 the reign of Cyrus the Persian.
7:1 In the first 289 year of King Belshazzar of Babylon, Daniel had 290 a dream filled with visions 291 while he was lying on his bed. Then he wrote down the dream in summary fashion. 292 7:2 Daniel explained: 293 “I was watching in my vision during the night as 294 the four winds of the sky 295 were stirring up the great sea. 296 7:3 Then four large beasts came up from the sea; they were different from one another.
7:4 “The first one was like a lion with eagles’ wings. As I watched, its wings were pulled off and it was lifted up from the ground. It was made to stand on two feet like a human being, and a human mind 297 was given to it. 298
7:5 “Then 299 a second beast appeared, like a bear. It was raised up on one side, and there were three ribs 300 in its mouth between its teeth. 301 It was told, 302 ‘Get up and devour much flesh!’
7:6 “After these things, 303 as I was watching, another beast 304 like a leopard appeared, with four bird-like wings on its back. 305 This beast had four heads, 306 and ruling authority was given to it.
7:7 “After these things, as I was watching in the night visions 307 a fourth beast appeared – one dreadful, terrible, and very strong. 308 It had two large rows 309 of iron teeth. It devoured and crushed, and anything that was left it trampled with its feet. It was different from all the beasts that came before it, and it had ten horns.
7:8 “As I was contemplating the horns, another horn – a small one – came up between them, and three of the former horns were torn out by the roots to make room for it. 310 This horn had eyes resembling human eyes and a mouth speaking arrogant 311 things.
7:9 “While I was watching,
thrones were set up,
and the Ancient of Days 312 took his seat.
His attire was white like snow;
the hair of his head was like lamb’s 313 wool.
His throne was ablaze with fire
and its wheels were all aflame. 314
7:10 A river of fire was streaming forth
and proceeding from his presence.
Many thousands were ministering to him;
Many tens of thousands stood ready to serve him. 315
The court convened 316
and the books were opened.
7:11 “Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching 317 until the beast was killed and its body destroyed and thrown into 318 the flaming fire. 7:12 As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living 319 for a time and a season. 7:13 I was watching in the night visions,
“And with 320 the clouds of the sky 321
one like a son of man 322 was approaching.
He went up to the Ancient of Days
and was escorted 323 before him.
7:14 To him was given ruling authority, honor, and sovereignty.
All peoples, nations, and language groups were serving 324 him.
His authority is eternal and will not pass away. 325
His kingdom will not be destroyed. 326
7:15 “As for me, Daniel, my spirit was distressed, 327 and the visions of my mind 328 were alarming me. 7:16 I approached one of those standing nearby and asked him about the meaning 329 of all this. So he spoke with me and revealed 330 to me the interpretation of the vision: 331 7:17 ‘These large beasts, which are four in number, represent four kings who will arise from the earth. 7:18 The holy ones 332 of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’
7:19 “Then I wanted to know the meaning 333 of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet. 7:20 I also wanted to know 334 the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes 335 and a mouth speaking arrogant things, whose appearance was more formidable than the others. 336 7:21 While I was watching, that horn began to wage war against the holy ones and was defeating 337 them, 7:22 until the Ancient of Days arrived and judgment was rendered 338 in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.
7:23 “This is what he told me: 339
‘The fourth beast means that there will be a fourth kingdom on earth
that will differ from all the other kingdoms.
It will devour all the earth
and will trample and crush it.
7:24 The ten horns
mean that ten kings will arise from that kingdom.
Another king will arise after them,
but he will be different from the earlier ones.
He will humiliate 340 three kings.
7:25 He will speak words against the Most High.
He will harass 341 the holy ones of the Most High continually.
His intention 342 will be to change times established by law. 343
They will be delivered into his hand
For a time, times, 344 and half a time.
7:26 But the court will convene, 345 and his ruling authority will be removed –
destroyed and abolished forever!
7:27 Then the kingdom, authority,
and greatness of the kingdoms under all of heaven
will be delivered to the people of the holy ones 346 of the Most High.
His kingdom is an eternal kingdom;
all authorities will serve him and obey him.’
7:28 “This is the conclusion of the matter. As for me, Daniel, my thoughts troubled me greatly, and the color drained from my face. 347 But I kept the matter to myself.” 348
[2:4] 1 sn Contrary to common belief, the point here is not that the wise men (Chaldeans) replied to the king in the Aramaic language, or that this language was uniquely the language of the Chaldeans. It was this view that led in the past to Aramaic being referred to as “Chaldee.” Aramaic was used as a lingua franca during this period; its origins and usage were not restricted to the Babylonians. Rather, this phrase is better understood as an editorial note (cf. NAB) marking the fact that from 2:4b through 7:28 the language of the book shifts from Hebrew to Aramaic. In 8:1, and for the remainder of the book, the language returns to Hebrew. Various views have been advanced to account for this change of language, most of which are unconvincing. Most likely the change in language is a reflection of stages in the transmission history of the book of Daniel.
[2:5] 3 tn Aram “answered and said,” a common idiom to indicate a reply, but redundant in contemporary English.
[2:5] 4 tn It seems clear from what follows that Nebuchadnezzar clearly recalls the content of the dream, although obviously he does not know what to make of it. By not divulging the dream itself to the would-be interpreters, he intends to find out whether they are simply leading him on. If they can tell him the dream’s content, which he is able to verify, he then can have confidence in their interpretation, which is what eludes him. The translation “the matter is gone from me” (cf. KJV, ASV), suggesting that the king had simply forgotten the dream, is incorrect. The Aramaic word used here (אַזְדָּא, ’azda’) is probably of Persian origin; it occurs in the OT only here and in v. 8. There are two main possibilities for the meaning of the word: “the matter is promulgated by me” (see KBL 1048 s.v.) and therefore “publicly known” (cf. NRSV; F. Rosenthal, Grammar, 62-63, §189), or “the matter is irrevocable” (cf. NAB, NIV, TEV, CEV, NLT; HALOT 1808 s.v. אזד; cf. also BDB 1079 s.v.). The present translation reflects this latter option. See further E. Vogt, Lexicon linguae aramaicae, 3.
[2:5] 5 tn Aram “made limbs.” Cf. 3:29.
[2:7] 6 tn Aram “his servants.”
[2:9] 8 tn Aram “one is your law,” i.e., only one thing is applicable to you.
[2:9] 9 tn Aram “a lying and corrupt word.”
[2:9] 10 tn Aram “I will know.”
[2:10] 11 tn Aram “matter, thing.”
[2:11] 12 tn Aram “whose dwelling is not with flesh.”
[2:12] 13 tn Aram “was angry and very furious.” The expression is a hendiadys (two words or phrases expressing a single idea).
[2:13] 14 tn The Aramaic participle is used here to express the imminent future.
[2:13] 15 tn The impersonal active plural (“they sought”) of the Aramaic verb could also be translated as an English passive: “Daniel and his friends were sought” (cf. NAB).
[2:14] 16 tn Aram “returned prudence and counsel.” The expression is a hendiadys.
[2:15] 17 tn The Aramaic word מְהַחְצְפָה (mÿhakhtsÿfah) may refer to the severity of the king’s decree (i.e., “harsh”; so HALOT 1879 s.v. חצף; BDB 1093 s.v. חֲצַף), although it would seem that in a delicate situation such as this Daniel would avoid this kind of criticism of the king’s actions. The translation above understands the word to refer to the immediacy, not harshness, of the decree. See further, F. Rosenthal, Grammar, 50, §116; E. Vogt, Lexicon linguae aramaicae, 67.
[2:16] 18 tc Theodotion and the Syriac lack the words “went in and.”
[2:18] 19 tn Aram “Daniel.” The proper name is redundant here in English, and has not been included in the translation.
[2:20] 21 tn Aram “Daniel answered and said.”
[2:20] 22 sn As is often the case in the Bible, here the name represents the person.
[2:21] 25 tn Aram “the knowers of understanding.”
[2:23] 26 tn Aram “we.” Various explanations have been offered for the plural, but it is probably best understood as the editorial plural; so also with “me” later in this verse.
[2:23] 27 tn Aram “the word of the king.”
[2:24] 28 tc The MT has עַל עַל (’al ’al, “he entered upon”). Several medieval Hebrew
[2:24] 29 tc The LXX and Vulgate, along with one medieval Hebrew
[2:24] 30 tn Aram “cause me to enter.” So also in v. 25.
[2:25] 32 sn Arioch’s claim is self-serving and exaggerated. It is Daniel who came to him, and not the other way around. By claiming to have found one capable of solving the king’s dilemma, Arioch probably hoped to ingratiate himself to the king.
[2:28] 33 tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.
[2:28] 34 tn Aram “in the latter days.”
[2:28] 35 tn Aram “your dream and the visions of your head upon your bed.”
[2:29] 36 tn Aram “your thoughts upon your bed went up to what will be after this.”
[2:30] 37 tn Aram “not for any wisdom which is in me more than [in] any living man.”
[2:30] 38 tn Aram “they might cause the king to know.” The impersonal plural is used here to refer to the role of God’s spirit in revealing the dream and its interpretation to the king. As J. A. Montgomery says, “it appropriately here veils the mysterious agency” (Daniel [ICC], 164-65).
[2:33] 41 sn Clay refers to baked clay, which – though hard – was also fragile. Cf. the reference in v. 41 to “wet clay.”
[2:34] 43 tc The LXX, Theodotion, and the Vulgate have “from a mountain,” though this is probably a harmonization with v. 45.
[2:35] 44 tn Aram “as one.” For the meaning “without distinction” see the following: F. Rosenthal, Grammar, 36, §64, and p. 93; E. Vogt, Lexicon linguae aramaicae, 60.
[2:36] 45 tn Various suggestions have been made concerning the plural “we.” It is probably the editorial plural and could be translated here as “I.”
[2:38] 46 tn Aram “the sons of man.”
[2:38] 47 tn Aram “the beasts of the field.”
[2:39] 49 sn The identity of the first kingdom is clearly Babylon. The identification of the following three kingdoms is disputed. The common view is that they represent Media, Persia, and Greece. Most conservative scholars identify them as Media-Persia, Greece, and Rome.
[2:40] 50 tc Theodotion and the Vulgate lack the phrase “and as iron breaks in pieces.”
[2:40] 51 tn The Aramaic text does not have this word, but it has been added in the translation for clarity.
[2:40] 52 tn The words “the others” are supplied from the context.
[2:41] 53 tc The LXX lacks “and toes.”
[2:41] 54 tn Aram “potter’s clay.”
[2:41] 55 tn Aram “clay of clay” (also in v. 43).
[2:43] 56 tc The present translation reads the conjunction, with most medieval Hebrew
[2:43] 57 sn The reference to people being mixed is usually understood to refer to intermarriage.
[2:43] 58 tn Aram “with the seed of men.”
[2:43] 59 tc The present translation reads הֵיךְ דִּי (hekh diy) rather than the MT הֵא־כְדִי (he’-khÿdi). It is a case of wrong word division.
[2:45] 60 tn Aram “after this.”
[2:46] 61 tn Aram “fell on his face.”
[2:49] 62 tn Aram “and Daniel sought from the king and he appointed.”
[2:49] 63 tn Aram “was at the gate of the king.”
[3:1] 64 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
[3:1] 65 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.
[3:1] 66 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.
[3:1] 67 tn Aram “sixty cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 90 feet (27.4 m) high.
[3:1] 68 tn Aram “six cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 9 feet (2.74 m) wide.
[3:2] 69 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.
[3:2] 70 tn Aram “Nebuchadnezzar the king.” The proper name and title have been replaced by the relative pronoun (“he”) in the translation for stylistic reasons.
[3:3] 71 tc The LXX and Theodotion lack the words “that Nebuchadnezzar had erected.”
[3:4] 72 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).
[3:4] 73 tn Aram “in strength.”
[3:4] 74 tn Aram “they are saying.”
[3:5] 75 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.
[3:5] 76 tn The imperfect Aramaic verbs have here an injunctive nuance.
[3:6] 77 tn Aram “in that hour.”
[3:7] 78 tn Aram “all the peoples.”
[3:7] 79 tc Though not in the Aramaic text of BHS, this word appears in many medieval Hebrew
[3:8] 80 tc This expression is absent in Theodotion.
[3:8] 82 tn Aram “ate the pieces of.” This is a rather vivid idiom for slander.
[3:9] 83 tn Aram “answered and said,” a common Aramaic idiom that occurs repeatedly in this chapter.
[3:9] 84 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.
[3:12] 85 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.
[3:13] 86 tn Aram “in anger and wrath”; NASB “in rage and anger.” The expression is a hendiadys.
[3:13] 87 tn The Aramaic infinitive is active.
[3:13] 88 tn Aram “these men.” The pronoun is used in the translation to avoid undue repetition.
[3:15] 89 tn Aram “hand.” So also in v. 17.
[3:16] 90 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.”
[3:16] 91 tn Aram “to return a word to you.”
[3:17] 92 tc The ancient versions typically avoid the conditional element of v. 17.
[3:17] 93 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.
[3:19] 94 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.”
[3:19] 95 tn Aram “he answered and said.”
[3:20] 96 tn This is sometimes taken as a comparative: “[some of the] strongest.”
[3:21] 97 sn There is a great deal of uncertainty with regard to the specific nature of these items of clothing.
[3:21] 98 tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.
[3:22] 99 tn Aram “caused to go up.”
[3:22] 100 tn The Aramaic verb is active.
[3:22] 101 tn Aram “the flame of the fire” (so KJV, ASV, NASB); NRSV “the raging flames.”
[3:23] 102 tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.
[3:23] 103 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.
[3:24] 104 tn Aram “we threw…bound.”
[3:24] 105 tn Aram “into the midst of.”
[3:25] 106 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.”
[3:26] 107 tn Aram “answered and said.”
[3:26] 108 tn Aram “from the midst of the fire.” For stylistic reasons the words “the midst of” have been left untranslated.
[3:27] 109 tn Aram “in their bodies.”
[3:27] 110 tn Aram “the fire did not have power.”
[3:28] 111 tn Aram “answered and said.”
[3:28] 112 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).
[3:28] 113 tn Aram “they changed” or “violated.”
[3:28] 114 tn Aram “so that they might not.”
[3:29] 115 tn Aram “from me is placed an edict.”
[3:29] 116 tn Aram “speaks negligence.”
[3:30] 117 tn Aram “and the king.” The proper name has been supplied in the translation for stylistic reasons.
[4:1] 118 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.
[4:1] 119 tn Aram “May your peace increase!”
[4:3] 120 tn Aram “his kingdom is an everlasting kingdom.”
[4:4] 121 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
[4:6] 125 tn Aram “from me there was placed a decree.”
[4:6] 126 tn The Aramaic infinitive here is active.
[4:8] 127 sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.
[4:9] 128 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.
[4:10] 129 tc The LXX lacks the first two words (Aram “the visions of my head”) of the Aramaic text.
[4:10] 130 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.
[4:10] 131 tn Aram “its height was great.”
[4:11] 132 tn Aram “its sight.” So also v. 17.
[4:11] 133 tn Or “to the end of all the earth” (so KJV, ASV); NCV, CEV “from anywhere on earth.”
[4:12] 134 tn Aram “the beasts of the field.”
[4:12] 135 tn Aram “all flesh.”
[4:13] 136 tn Aram “the visions of my head.”
[4:13] 137 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).
[4:14] 138 tn Aram “in strength.”
[4:14] 139 tn Aram “and thus he was saying.”
[4:15] 140 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.
[4:15] 141 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.
[4:15] 142 tn Aram “its lot be.”
[4:16] 143 tn Aram “its heart.” The metaphor of the tree begins to fade here and the reality behind the symbol (the king) begins to emerge.
[4:16] 144 sn The seven periods of time probably refer to seven years.
[4:16] 145 tn Aram “over” (also in vv. 23, 25, 32).
[4:17] 146 tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”).
[4:17] 147 tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”
[4:18] 148 tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew
[4:19] 150 tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.
[4:20] 152 tn Aram “its sight.”
[4:21] 153 tn Aram “the beasts of the field” (also in vv. 23, 25, 32).
[4:22] 154 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.
[4:25] 155 tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.
[4:25] 156 tn Aram “from mankind.” So also in v. 32.
[4:25] 157 tn Aram “your dwelling will be.” So also in v. 32.
[4:25] 158 tn Or perhaps “be made to eat.”
[4:25] 159 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.
[4:26] 161 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).
[4:27] 162 tn Aram “if there may be a lengthening to your prosperity.”
[4:29] 164 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.”
[4:30] 166 tn Aram “by the might of my strength.”
[4:31] 167 tn Aram “in the mouth of the king.”
[4:31] 168 tn Aram “to you they say.”
[4:33] 172 tn Aram “was fulfilled.”
[4:33] 173 tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.
[4:34] 175 tn Aram “lifted up my eyes.”
[4:35] 176 tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew
[4:35] 177 tn Aram “strikes against.”
[4:36] 178 tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.
[4:36] 179 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.
[5:1] 181 sn As is clear from the extra-biblical records, it was actually Nabonidus (ca. 556-539
[5:1] 182 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] 183 sn The king probably sat at an elevated head table.
[5:1] 184 tn Aram “the thousand.”
[5:2] 185 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] 186 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] 188 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:2] 189 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] 190 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] 191 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] 192 tn Aram “came forth.”
[5:5] 193 sn The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.
[5:5] 194 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] 195 tn Aram “[the king’s] brightness changed for him.”
[5:6] 196 tn Aram “his thoughts were alarming him.”
[5:6] 197 tn Aram “his loins went slack.”
[5:7] 198 tn Aram “in strength.”
[5:7] 199 tn Aram “cause to enter.”
[5:7] 200 tn Aram “answered and said.”
[5:7] 201 sn Purple was a color associated with royalty in the ancient world.
[5:7] 202 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] 203 tc Read וּפִשְׁרֵהּ (ufishreh) with the Qere rather than וּפִשְׁרָא (ufishra’) of the Kethib.
[5:9] 204 tn Aram “his visage altered upon him.” So also in v. 10.
[5:10] 205 tn Aram “words of the king.”
[5:10] 206 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] 207 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] 208 tn Aram “[there were] discovered to be in him.”
[5:11] 209 tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.
[5:11] 210 tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”
[5:11] 211 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] 212 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] 213 tn Aram “to loose knots.”
[5:12] 214 tn Aram “let [Daniel] be summoned.”
[5:14] 215 tn Aram “there has been found in you.”
[5:15] 216 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] 217 tn The Aramaic text has also the words “about you.”
[5:16] 218 tn Or perhaps “one of three rulers,” in the sense of becoming part of a triumvir. So also v. 29.
[5:18] 220 tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.
[5:19] 221 tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”
[5:19] 222 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] 224 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] 226 tn Aram “his dwelling.”
[5:22] 227 tn Or “descendant”; or “successor.”
[5:22] 228 tn Aram “your heart.”
[5:23] 230 tn Aram “in whose hand [are].”
[5:25] 231 tc The Greek version of Theodotion lacks the repetition of מְנֵא (mÿne’, cf. NAB).
[5:25] 232 tc The Aramaic word is plural. Theodotion has the singular (cf. NAB “
[5:26] 233 tn Or “word” or “event.” See HALOT 1915 s.v. מִלָּה.
[5:26] 234 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] 235 sn Peres (פְּרֵס) is the singular form of פַרְסִין (pharsin) in v. 25.
[5:29] 236 tn Aram “Belshazzar spoke.”
[5:30] 237 tn Aram “king of the Chaldeans.”
[5:30] 238 sn The year was 539
[5:31] 239 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.
[6:1] 240 tn Aram “It was pleasing before Darius.”
[6:1] 241 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.
[6:2] 242 tn Aram “giving an account.”
[6:4] 243 tn Aram “looking to find.”
[6:4] 244 tn Aram “from the side of the kingdom.”
[6:4] 245 tn Aram “pretext and corruption.”
[6:4] 246 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.”
[6:5] 247 tn Aram “were saying.”
[6:5] 248 tn Aram “unless we find [it] against him.”
[6:6] 249 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.”
[6:6] 250 tn Aram “thus they were saying.”
[6:7] 251 tn Aram “prays a prayer.”
[6:8] 252 tn Aram “establish a written interdict and inscribe a written decree.”
[6:10] 255 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.
[6:10] 256 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.
[6:10] 257 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.
[6:10] 258 tc Read with several medieval Hebrew
[6:10] 259 tn Aram “kneeling on his knees” (so NASB).
[6:11] 260 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.
[6:12] 261 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.
[6:12] 262 tn Aram “the word is true.”
[6:13] 263 tn Aram “from the sons of the captivity [of].”
[6:13] 264 tn Aram “prays his prayer.”
[6:14] 265 tn Aram “the word.”
[6:14] 266 tn Aram “placed his mind on.”
[6:14] 267 tn Aram “the entrances of the sun.”
[6:15] 268 tc Theodotion lacks the words “came by collusion to the king and.”
[6:15] 269 tn Aram “the king.”
[6:15] 270 tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”
[6:16] 271 tn Aram “said.” So also in vv. 24, 25.
[6:16] 272 sn The den was perhaps a pit below ground level which could be safely observed from above.
[6:16] 273 tn Aram “answered and said [to Daniel].”
[6:17] 275 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.
[6:17] 276 tn Aram “the signet rings.”
[6:18] 277 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.
[6:18] 278 tn Aram “his sleep fled from him.”
[6:20] 279 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.
[6:24] 282 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.
[6:24] 283 tn The Aramaic active impersonal verb is often used as a substitute for the passive.
[6:24] 284 tc The LXX specifies only the two overseers, together with their families, as those who were cast into the lions’ den.
[6:25] 285 tn Aram “May your peace be increased!”
[6:26] 286 tn Aram “until the end.”
[6:28] 288 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.
[7:1] 289 sn The first year of Belshazzar’s reign would have been ca. 553
[7:1] 291 tn Aram “and visions of his head.” The Aramaic is difficult here. Some scholars add a verb thought to be missing (e.g., “the visions of his head [were alarming him]”), but there is no external evidence to support such a decision and the awkwardness of the text at this point may be original.
[7:1] 292 tn Aram “head of words.” The phrase is absent in Theodotion. Cf. NIV “the substance of his dream.”
[7:2] 293 tn Aram “answered and said.”
[7:2] 294 tn Aram “and behold.”
[7:2] 295 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:2] 296 sn The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.
[7:4] 297 tn Aram “heart of a man.”
[7:4] 298 sn The identity of the first animal, derived from v. 17 and the parallels in chap. 2, is Babylon. The reference to the plucking of its wings is probably a reference to the time of Nebuchadnezzar’s insanity (cf. chap. 4). The latter part of v. 4 then describes the restoration of Nebuchadnezzar. The other animals have traditionally been understood to represent respectively Media-Persia, Greece, and Rome, although most of modern scholarship identifies them as Media, Persia, and Greece. For a biblical parallel to the mention of lion, bear, and leopard together, see Hos 13:7-8.
[7:5] 299 tn Aram “and behold.”
[7:5] 300 sn The three ribs held securely in the mouth of the bear, perhaps representing Media-Persia, apparently symbolize military conquest, but the exact identity of the “ribs” is not clear. Possibly it is a reference to the Persian conquest of Lydia, Egypt, and Babylonia.
[7:5] 301 tc The LXX lacks the phrase “between its teeth.”
[7:5] 302 tn Aram “and thus they were saying to it.”
[7:6] 303 tn Aram “this.” So also in v. 7.
[7:6] 304 tn Aram “and behold, another one.”
[7:6] 306 sn If the third animal is Greece, the most likely identification of these four heads is the four-fold division of the empire of Alexander the Great following his death. See note on Dan 8:8.
[7:7] 307 tn The Aramaic text has also “and behold.” So also in vv. 8, 13.
[7:7] 308 sn The fourth animal differs from the others in that it is nondescript. Apparently it was so fearsome that Daniel could find nothing with which to compare it. Attempts to identify this animal as an elephant or other known creature are conjectural.
[7:7] 309 tn The Aramaic word for “teeth” is dual rather than plural, suggesting two rows of teeth.
[7:8] 310 tn Aram “were uprooted from before it.”
[7:8] 311 tn Aram “great.” So also in vv. 11, 20.
[7:9] 312 tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”
[7:9] 313 tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.
[7:9] 314 tn Aram “a flaming fire.”
[7:10] 315 tn Aram “were standing before him.”
[7:10] 316 tn Aram “judgment sat.”
[7:11] 317 tc The LXX and Theodotion lack the words “I was watching” here. It is possible that these words in the MT are a dittography from the first part of the verse.
[7:11] 318 tn Aram “and given over to” (so NRSV).
[7:12] 319 tn Aram “a prolonging of life was granted to them.”
[7:13] 320 tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).
[7:13] 321 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:13] 322 sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.
[7:13] 323 tn Aram “they brought him near.”
[7:14] 324 tn Some take “serving” here in the sense of “worshiping.”
[7:14] 325 tn Aram “is an eternal authority which will not pass away.”
[7:14] 326 tn Aram “is one which will not be destroyed.”
[7:15] 327 tn The Aramaic text includes the phrase “in its sheath,” apparently viewing the body as a container or receptacle for the spirit somewhat like a sheath or scabbard is for a knife or a sword (cf. NAB “within its sheath of flesh”). For this phrase the LXX and Vulgate have “in these things.”
[7:16] 329 tn Aram “what is certain.”
[7:16] 330 tn Aram “and made known.”
[7:16] 331 tn Aram “matter,” but the matter at hand is of course the vision.
[7:18] 332 sn The expression holy ones is either a reference to angels or to human beings devoted to God.
[7:19] 333 tn Aram “to make certain.”
[7:20] 334 tn The words “I also wanted to know” are added in the translation for stylistic reasons.
[7:20] 335 tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.
[7:20] 336 tn Aram “greater than its companions.”
[7:21] 337 tn Aram “prevailing against” (KJV and ASV both similar); NASB “overpowering them”; TEV “conquered them.”
[7:22] 338 tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).
[7:23] 339 tn Aram “thus he said.”
[7:24] 340 tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”
[7:25] 341 tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.”
[7:25] 342 tn Aram “he will think.”
[7:25] 343 tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.
[7:25] 344 sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”
[7:26] 345 tn Aram “judgment will sit” (KJV similar).
[7:27] 346 tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.
