Daniel 2:6

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!”

Daniel 2:4

2:4 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.”

Daniel 2:7

2:7 They again replied, “Let the king inform us ³  of the dream; then we will disclose its ⁴  interpretation.”

Daniel 2:16

2:16 So Daniel went in and ⁵  requested the king to grant him time, that he might disclose the interpretation to the king.

Daniel 4:2

4:2 I am delighted to tell you about the signs and wonders that the most high God has done for me.

Daniel 2:27

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.

Daniel 5:15

5:15 Now the wise men and ⁶  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.

Daniel 2:9-11

2:9 If you don’t inform me of the dream, there is only one thing that is going to happen to you. ⁷  For you have agreed among yourselves to report to me something false and deceitful ⁸  until such time as things might change. So tell me the dream, and I will have confidence ⁹  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, ¹⁰  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!” ¹¹ 

Daniel 2:24

2:24 Then Daniel went in to see ¹²  Arioch (whom the king had appointed to destroy the wise men of Babylon). He came ¹³  and said to him, “Don’t destroy the wise men of Babylon! Escort me ¹⁴  to the king, and I will disclose the interpretation to him!” ¹⁵ 

Daniel 5:12

5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret ¹⁶  dreams, solve riddles, and decipher knotty problems. ¹⁷  Now summon ¹⁸  Daniel, and he will disclose the interpretation.”

Daniel 5:7

5:7 The king called out loudly ¹⁹  to summon ²⁰  the astrologers, wise men, and diviners. The king proclaimed ²¹  to the wise men of Babylon that anyone who could read this inscription and disclose its interpretation would be clothed in purple ²²  and have a golden collar ²³  placed on his neck and be third ruler in the kingdom.

[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.

[2:4]  ² tn Or “the.”

[2:7]  ¹ tn Aram “his servants.”

[2:7]  ² tn Or “the.”

[2:16]  ¹ tc Theodotion and the Syriac lack the words “went in and.”

[5:15]  ¹ 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).

[2:9]  ¹ tn Aram “one is your law,” i.e., only one thing is applicable to you.

[2:9]  ² tn Aram “a lying and corrupt word.”

[2:9]  ³ tn Aram “I will know.”

[2:10]  ¹ tn Aram “matter, thing.”

[2:11]  ¹ tn Aram “whose dwelling is not with flesh.”

[2:24]  ¹ tc The MT has עַל עַל (’al ’al, “he entered upon”). Several medieval Hebrew MSS lack the verb, although this may be due to haplography.

[2:24]  ² tc The LXX and Vulgate, along with one medieval Hebrew MS, lack this verb.

[2:24]  ³ tn Aram “cause me to enter.” So also in v. 25.

[2:24]  ⁴ tn Aram “the king.”

[5:12]  ¹ 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]  ² tn Aram “to loose knots.”

[5:12]  ³ tn Aram “let [Daniel] be summoned.”

[5:7]  ¹ tn Aram “in strength.”

[5:7]  ² tn Aram “cause to enter.”

[5:7]  ³ tn Aram “answered and said.”

[5:7]  ⁴ sn Purple was a color associated with royalty in the ancient world.

[5:7]  ⁵ 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).