Daniel 4:4--7:28
Konteks4:4 (4:1) 1 I, Nebuchadnezzar, was relaxing in my home, 2 living luxuriously 3 in my palace. 4:5 I saw a dream that 4 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 5 for all the wise men of Babylon to be brought 6 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, 7 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 8 my dream that I saw and set forth its interpretation! 4:10 Here are the visions of my mind 9 while I was on my bed.
While I was watching,
there was a tree in the middle of the land. 10
It was enormously tall. 11
4:11 The tree grew large and strong.
Its top reached far into the sky;
it could be seen 12 from the borders of all the land. 13
4:12 Its foliage was attractive and its fruit plentiful;
on it there was food enough for all.
Under it the wild animals 14 used to seek shade,
and in its branches the birds of the sky used to nest.
All creatures 15 used to feed themselves from it.
4:13 While I was watching in my mind’s visions 16 on my bed,
a holy sentinel 17 came down from heaven.
4:14 He called out loudly 18 as follows: 19
‘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 20 in the ground,
with a band of iron and bronze around it 21
surrounded by the grass of the field.
Let it become damp with the dew of the sky,
and let it live with 22 the animals in the grass of the land.
4:16 Let his mind 23 be altered from that of a human being,
and let an animal’s mind be given to him,
and let seven periods of time 24 go by for 25 him.
4:17 This announcement is by the decree of the sentinels;
this decision is by the pronouncement of the holy ones,
so that 26 those who are alive may understand
that the Most High has authority over human kingdoms, 27
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 28 interpretation, for none of the wise men in 29 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; 30 his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, 31 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 32 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 33 used to live, and in whose branches birds of the sky used to nest – 4:22 it is you, 34 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 35 from human society, 36 and you will live 37 with the wild animals. You will be fed 38 grass like oxen, 39 and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before 40 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 41 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.” 42
4:28 Now all of this happened 43 to King Nebuchadnezzar. 4:29 After twelve months, he happened to be walking around on the battlements 44 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 45 by my own mighty strength 46 and for my majestic honor?” 4:31 While these words were still on the king’s lips, 47 a voice came down from heaven: “It is hereby announced to you, 48 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 49 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 50 this pronouncement about 51 Nebuchadnezzar came true. 52 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. 53
4:34 But at the end of the appointed time 54 I, Nebuchadnezzar, looked up 55 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. 56
He does as he wishes with the army of heaven
and with those who inhabit the earth.
No one slaps 57 his hand
and says to him, ‘What have you done?’
4:36 At that time my sanity returned to me. I was restored 58 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 59 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 60 in pride.
5:1 King Belshazzar 61 prepared a great banquet 62 for a thousand of his nobles, and he was drinking wine in front of 63 them all. 64 5:2 While under the influence 65 of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father 66 had confiscated 67 from the temple in Jerusalem 68 – so that the king and his nobles, together with his wives and his concubines, could drink from them. 69 5:3 So they brought the gold and silver 70 vessels that had been confiscated from the temple, the house of God 71 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 72 and wrote on the plaster of the royal palace wall, opposite the lampstand. 73 The king was watching the back 74 of the hand that was writing. 5:6 Then all the color drained from the king’s face 75 and he became alarmed. 76 The joints of his hips gave way, 77 and his knees began knocking together. 5:7 The king called out loudly 78 to summon 79 the astrologers, wise men, and diviners. The king proclaimed 80 to the wise men of Babylon that anyone who could read this inscription and disclose its interpretation would be clothed in purple 81 and have a golden collar 82 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 83 interpretation to the king. 5:9 Then King Belshazzar was very terrified, and he was visibly shaken. 84 His nobles were completely dumbfounded.
5:10 Due to the noise 85 caused by the king and his nobles, the queen mother 86 then entered the banquet room. She 87 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 88 insight, discernment, and wisdom like that 89 of the gods. 90 King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. 91 5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret 92 dreams, solve riddles, and decipher knotty problems. 93 Now summon 94 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 95 insight, discernment, and extraordinary wisdom. 5:15 Now the wise men and 96 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 97 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 98 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 99 interpretation. 5:18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty. 100 5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear 101 before him. He killed whom he wished, he spared 102 whom he wished, he exalted whom he wished, and he brought low whom he wished. 5:20 And when his mind 103 became arrogant 104 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 105 was changed to that of an animal, he lived 106 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 107 Belshazzar, have not humbled yourself, 108 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 109 that cannot see or hear or comprehend! But you have not glorified the God who has in his control 110 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, 111 TEQEL, and PHARSIN. 112 5:26 This is the interpretation of the words: 113 As for mene 114 – 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 115 – your kingdom is divided and given over to the Medes and Persians.”
5:29 Then, on Belshazzar’s orders, 116 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, 117 was killed. 118 5:31 (6:1) 119 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 120 to appoint over the kingdom 120 satraps 121 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 122 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 123 some pretext against Daniel in connection with administrative matters. 124 But they were unable to find any such damaging evidence, 125 because he was trustworthy and guilty of no negligence or corruption. 126 6:5 So these men concluded, 127 “We won’t find any pretext against this man Daniel unless it is 128 in connection with the law of his God.”
6:6 So these supervisors and satraps came by collusion 129 to the king and said 130 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 131 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 132 so that it cannot be altered, according to the law of the Medes and Persians, which cannot be changed. 133 6:9 So King Darius issued the written interdict.
6:10 When Daniel realized 134 that a written decree had been issued, he entered his home, where the windows 135 in his upper room opened toward Jerusalem. 136 Three 137 times daily he was 138 kneeling 139 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 140 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, 141 “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, 142 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 143 from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.” 144
6:14 When the king heard this, 145 he was very upset and began thinking about 146 how he might rescue Daniel. Until late afternoon 147 he was struggling to find a way to rescue him. 6:15 Then those men came by collusion to the king and 148 said to him, 149 “Recall, 150 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, 151 and Daniel was brought and thrown into a den 152 of lions. The king consoled 153 Daniel by saying, “Your God whom you continually serve will rescue you!” 6:17 Then a stone was brought and placed over the opening 154 to the den. The king sealed 155 it with his signet ring and with those 156 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 157 were brought to him. He was unable to sleep. 158
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, 159 “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 160 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, 161 and those men who had maliciously accused 162 Daniel were brought and thrown 163 into the lions’ den – they, their children, and their wives. 164 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! 165 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. 166
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 167 of the lions!”
6:28 So this Daniel prospered during the reign of Darius and 168 the reign of Cyrus the Persian.
7:1 In the first 169 year of King Belshazzar of Babylon, Daniel had 170 a dream filled with visions 171 while he was lying on his bed. Then he wrote down the dream in summary fashion. 172 7:2 Daniel explained: 173 “I was watching in my vision during the night as 174 the four winds of the sky 175 were stirring up the great sea. 176 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 177 was given to it. 178
7:5 “Then 179 a second beast appeared, like a bear. It was raised up on one side, and there were three ribs 180 in its mouth between its teeth. 181 It was told, 182 ‘Get up and devour much flesh!’
7:6 “After these things, 183 as I was watching, another beast 184 like a leopard appeared, with four bird-like wings on its back. 185 This beast had four heads, 186 and ruling authority was given to it.
7:7 “After these things, as I was watching in the night visions 187 a fourth beast appeared – one dreadful, terrible, and very strong. 188 It had two large rows 189 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. 190 This horn had eyes resembling human eyes and a mouth speaking arrogant 191 things.
7:9 “While I was watching,
thrones were set up,
and the Ancient of Days 192 took his seat.
His attire was white like snow;
the hair of his head was like lamb’s 193 wool.
His throne was ablaze with fire
and its wheels were all aflame. 194
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. 195
The court convened 196
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 197 until the beast was killed and its body destroyed and thrown into 198 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 199 for a time and a season. 7:13 I was watching in the night visions,
“And with 200 the clouds of the sky 201
one like a son of man 202 was approaching.
He went up to the Ancient of Days
and was escorted 203 before him.
7:14 To him was given ruling authority, honor, and sovereignty.
All peoples, nations, and language groups were serving 204 him.
His authority is eternal and will not pass away. 205
His kingdom will not be destroyed. 206
7:15 “As for me, Daniel, my spirit was distressed, 207 and the visions of my mind 208 were alarming me. 7:16 I approached one of those standing nearby and asked him about the meaning 209 of all this. So he spoke with me and revealed 210 to me the interpretation of the vision: 211 7:17 ‘These large beasts, which are four in number, represent four kings who will arise from the earth. 7:18 The holy ones 212 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 213 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 214 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 215 and a mouth speaking arrogant things, whose appearance was more formidable than the others. 216 7:21 While I was watching, that horn began to wage war against the holy ones and was defeating 217 them, 7:22 until the Ancient of Days arrived and judgment was rendered 218 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: 219
‘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 220 three kings.
7:25 He will speak words against the Most High.
He will harass 221 the holy ones of the Most High continually.
His intention 222 will be to change times established by law. 223
They will be delivered into his hand
For a time, times, 224 and half a time.
7:26 But the court will convene, 225 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 226 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. 227 But I kept the matter to myself.” 228
[4:4] 1 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] 5 tn Aram “from me there was placed a decree.”
[4:6] 6 tn The Aramaic infinitive here is active.
[4:8] 7 sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.
[4:9] 8 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] 9 tc The LXX lacks the first two words (Aram “the visions of my head”) of the Aramaic text.
[4:10] 10 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] 11 tn Aram “its height was great.”
[4:11] 12 tn Aram “its sight.” So also v. 17.
[4:11] 13 tn Or “to the end of all the earth” (so KJV, ASV); NCV, CEV “from anywhere on earth.”
[4:12] 14 tn Aram “the beasts of the field.”
[4:12] 15 tn Aram “all flesh.”
[4:13] 16 tn Aram “the visions of my head.”
[4:13] 17 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] 18 tn Aram “in strength.”
[4:14] 19 tn Aram “and thus he was saying.”
[4:15] 20 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] 21 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] 22 tn Aram “its lot be.”
[4:16] 23 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] 24 sn The seven periods of time probably refer to seven years.
[4:16] 25 tn Aram “over” (also in vv. 23, 25, 32).
[4:17] 26 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] 27 tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”
[4:18] 28 tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew
[4:19] 30 tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.
[4:20] 32 tn Aram “its sight.”
[4:21] 33 tn Aram “the beasts of the field” (also in vv. 23, 25, 32).
[4:22] 34 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] 35 tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.
[4:25] 36 tn Aram “from mankind.” So also in v. 32.
[4:25] 37 tn Aram “your dwelling will be.” So also in v. 32.
[4:25] 38 tn Or perhaps “be made to eat.”
[4:25] 39 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] 41 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] 42 tn Aram “if there may be a lengthening to your prosperity.”
[4:29] 44 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] 46 tn Aram “by the might of my strength.”
[4:31] 47 tn Aram “in the mouth of the king.”
[4:31] 48 tn Aram “to you they say.”
[4:33] 52 tn Aram “was fulfilled.”
[4:33] 53 tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.
[4:34] 55 tn Aram “lifted up my eyes.”
[4:35] 56 tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew
[4:35] 57 tn Aram “strikes against.”
[4:36] 58 tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.
[4:36] 59 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] 61 sn As is clear from the extra-biblical records, it was actually Nabonidus (ca. 556-539
[5:1] 62 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] 63 sn The king probably sat at an elevated head table.
[5:1] 64 tn Aram “the thousand.”
[5:2] 65 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] 66 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] 68 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:2] 69 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] 70 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] 71 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] 72 tn Aram “came forth.”
[5:5] 73 sn The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.
[5:5] 74 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] 75 tn Aram “[the king’s] brightness changed for him.”
[5:6] 76 tn Aram “his thoughts were alarming him.”
[5:6] 77 tn Aram “his loins went slack.”
[5:7] 78 tn Aram “in strength.”
[5:7] 79 tn Aram “cause to enter.”
[5:7] 80 tn Aram “answered and said.”
[5:7] 81 sn Purple was a color associated with royalty in the ancient world.
[5:7] 82 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] 83 tc Read וּפִשְׁרֵהּ (ufishreh) with the Qere rather than וּפִשְׁרָא (ufishra’) of the Kethib.
[5:9] 84 tn Aram “his visage altered upon him.” So also in v. 10.
[5:10] 85 tn Aram “words of the king.”
[5:10] 86 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] 87 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] 88 tn Aram “[there were] discovered to be in him.”
[5:11] 89 tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.
[5:11] 90 tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”
[5:11] 91 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] 92 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] 93 tn Aram “to loose knots.”
[5:12] 94 tn Aram “let [Daniel] be summoned.”
[5:14] 95 tn Aram “there has been found in you.”
[5:15] 96 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] 97 tn The Aramaic text has also the words “about you.”
[5:16] 98 tn Or perhaps “one of three rulers,” in the sense of becoming part of a triumvir. So also v. 29.
[5:18] 100 tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.
[5:19] 101 tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”
[5:19] 102 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] 104 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] 106 tn Aram “his dwelling.”
[5:22] 107 tn Or “descendant”; or “successor.”
[5:22] 108 tn Aram “your heart.”
[5:23] 110 tn Aram “in whose hand [are].”
[5:25] 111 tc The Greek version of Theodotion lacks the repetition of מְנֵא (mÿne’, cf. NAB).
[5:25] 112 tc The Aramaic word is plural. Theodotion has the singular (cf. NAB “
[5:26] 113 tn Or “word” or “event.” See HALOT 1915 s.v. מִלָּה.
[5:26] 114 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] 115 sn Peres (פְּרֵס) is the singular form of פַרְסִין (pharsin) in v. 25.
[5:29] 116 tn Aram “Belshazzar spoke.”
[5:30] 117 tn Aram “king of the Chaldeans.”
[5:30] 118 sn The year was 539
[5:31] 119 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] 120 tn Aram “It was pleasing before Darius.”
[6:1] 121 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] 122 tn Aram “giving an account.”
[6:4] 123 tn Aram “looking to find.”
[6:4] 124 tn Aram “from the side of the kingdom.”
[6:4] 125 tn Aram “pretext and corruption.”
[6:4] 126 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] 127 tn Aram “were saying.”
[6:5] 128 tn Aram “unless we find [it] against him.”
[6:6] 129 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] 130 tn Aram “thus they were saying.”
[6:7] 131 tn Aram “prays a prayer.”
[6:8] 132 tn Aram “establish a written interdict and inscribe a written decree.”
[6:10] 135 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] 136 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] 137 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] 138 tc Read with several medieval Hebrew
[6:10] 139 tn Aram “kneeling on his knees” (so NASB).
[6:10] sn No specific posture for offering prayers is prescribed in the OT. Kneeling, as here, and standing were both practiced.
[6:11] 140 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] 141 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] tn Aram “before the king.”
[6:12] 142 tn Aram “the word is true.”
[6:13] 143 tn Aram “from the sons of the captivity [of].”
[6:13] 144 tn Aram “prays his prayer.”
[6:14] 145 tn Aram “the word.”
[6:14] 146 tn Aram “placed his mind on.”
[6:14] 147 tn Aram “the entrances of the sun.”
[6:15] 148 tc Theodotion lacks the words “came by collusion to the king and.”
[6:15] 149 tn Aram “the king.”
[6:15] 150 tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”
[6:16] 151 tn Aram “said.” So also in vv. 24, 25.
[6:16] 152 sn The den was perhaps a pit below ground level which could be safely observed from above.
[6:16] 153 tn Aram “answered and said [to Daniel].”
[6:17] 155 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] 156 tn Aram “the signet rings.”
[6:18] 157 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] 158 tn Aram “his sleep fled from him.”
[6:20] 159 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] 162 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] 163 tn The Aramaic active impersonal verb is often used as a substitute for the passive.
[6:24] 164 tc The LXX specifies only the two overseers, together with their families, as those who were cast into the lions’ den.
[6:25] 165 tn Aram “May your peace be increased!”
[6:26] 166 tn Aram “until the end.”
[6:28] 168 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] 169 sn The first year of Belshazzar’s reign would have been ca. 553
[7:1] 171 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] 172 tn Aram “head of words.” The phrase is absent in Theodotion. Cf. NIV “the substance of his dream.”
[7:2] 173 tn Aram “answered and said.”
[7:2] 174 tn Aram “and behold.”
[7:2] 175 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:2] 176 sn The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.
[7:4] 177 tn Aram “heart of a man.”
[7:4] 178 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] 179 tn Aram “and behold.”
[7:5] 180 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] 181 tc The LXX lacks the phrase “between its teeth.”
[7:5] 182 tn Aram “and thus they were saying to it.”
[7:6] 183 tn Aram “this.” So also in v. 7.
[7:6] 184 tn Aram “and behold, another one.”
[7:6] 186 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] 187 tn The Aramaic text has also “and behold.” So also in vv. 8, 13.
[7:7] 188 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] 189 tn The Aramaic word for “teeth” is dual rather than plural, suggesting two rows of teeth.
[7:8] 190 tn Aram “were uprooted from before it.”
[7:8] 191 tn Aram “great.” So also in vv. 11, 20.
[7:9] 192 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] 193 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] 194 tn Aram “a flaming fire.”
[7:10] 195 tn Aram “were standing before him.”
[7:10] 196 tn Aram “judgment sat.”
[7:11] 197 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] 198 tn Aram “and given over to” (so NRSV).
[7:12] 199 tn Aram “a prolonging of life was granted to them.”
[7:13] 200 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] 201 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:13] 202 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] 203 tn Aram “they brought him near.”
[7:14] 204 tn Some take “serving” here in the sense of “worshiping.”
[7:14] 205 tn Aram “is an eternal authority which will not pass away.”
[7:14] 206 tn Aram “is one which will not be destroyed.”
[7:15] 207 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] 209 tn Aram “what is certain.”
[7:16] 210 tn Aram “and made known.”
[7:16] 211 tn Aram “matter,” but the matter at hand is of course the vision.
[7:18] 212 sn The expression holy ones is either a reference to angels or to human beings devoted to God.
[7:19] 213 tn Aram “to make certain.”
[7:20] 214 tn The words “I also wanted to know” are added in the translation for stylistic reasons.
[7:20] 215 tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.
[7:20] 216 tn Aram “greater than its companions.”
[7:21] 217 tn Aram “prevailing against” (KJV and ASV both similar); NASB “overpowering them”; TEV “conquered them.”
[7:22] 218 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] 219 tn Aram “thus he said.”
[7:24] 220 tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”
[7:25] 221 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] 222 tn Aram “he will think.”
[7:25] 223 tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.
[7:25] 224 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] 225 tn Aram “judgment will sit” (KJV similar).
[7:27] 226 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.
