Daniel 2:5-13

2:5 The king replied ¹  to the wise men, “My decision is firm. ²  If you do not inform me of both the dream and its interpretation, you will be dismembered ³  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 ⁴  of the dream; then we will disclose its ⁵  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. ⁶  For you have agreed among yourselves to report to me something false and deceitful ⁷  until such time as things might change. So tell me the dream, and I will have confidence ⁸  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, ⁹  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!” ¹⁰ 

2:12 Because of this the king got furiously angry ¹¹  and gave orders to destroy all the wise men of Babylon. 2:13 So a decree went out, and the wise men were about ¹²  to be executed. They also sought ¹³  Daniel and his friends so that they could be executed.

[2:5]  ¹ tn Aram “answered and said,” a common idiom to indicate a reply, but redundant in contemporary English.

[2:5]  ² 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]  ³ tn Aram “made limbs.” Cf. 3:29.

[2:7]  ⁴ tn Aram “his servants.”

[2:7]  ⁵ tn Or “the.”

[2:9]  ⁶ tn Aram “one is your law,” i.e., only one thing is applicable to you.

[2:9]  ⁷ tn Aram “a lying and corrupt word.”

[2:9]  ⁸ tn Aram “I will know.”

[2:10]  ⁹ tn Aram “matter, thing.”

[2:11]  ¹⁰ tn Aram “whose dwelling is not with flesh.”

[2:12]  ¹¹ tn Aram “was angry and very furious.” The expression is a hendiadys (two words or phrases expressing a single idea).

[2:13]  ¹² tn The Aramaic participle is used here to express the imminent future.

[2:13]  ¹³ 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).