Daniel 2:1-49
Konteks2:1 In the second year of his 1 reign Nebuchadnezzar had many dreams. 2 His mind 3 was disturbed and he suffered from insomnia. 4 2:2 The king issued an order 5 to summon the magicians, astrologers, sorcerers, and wise men 6 in order to explain his dreams to him. 7 So they came and awaited the king’s instructions. 8
2:3 The king told them, “I have had a dream, 9 and I 10 am anxious to understand the dream.” 2:4 The wise men replied to the king: [What follows is in Aramaic 11 ] “O king, live forever! Tell your servants the dream, and we will disclose its 12 interpretation.” 2:5 The king replied 13 to the wise men, “My decision is firm. 14 If you do not inform me of both the dream and its interpretation, you will be dismembered 15 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 16 of the dream; then we will disclose its 17 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. 18 For you have agreed among yourselves to report to me something false and deceitful 19 until such time as things might change. So tell me the dream, and I will have confidence 20 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, 21 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!” 22
2:12 Because of this the king got furiously angry 23 and gave orders to destroy all the wise men of Babylon. 2:13 So a decree went out, and the wise men were about 24 to be executed. They also sought 25 Daniel and his friends so that they could be executed.
2:14 Then Daniel spoke with prudent counsel 26 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?” 27 Then Arioch informed Daniel about the matter. 2:16 So Daniel went in and 28 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 29 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 30 the God of heaven, 2:20 saying, 31
“Let the name of God 32 be praised 33 forever and ever,
for wisdom and power belong to him.
2:21 He changes times and seasons,
deposing some kings
and establishing others. 34
He gives wisdom to the wise;
he imparts knowledge to those with understanding; 35
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 36 requested from you.
For you have enabled me to understand the king’s dilemma.” 37
2:24 Then Daniel went in to see 38 Arioch (whom the king had appointed to destroy the wise men of Babylon). He came 39 and said to him, “Don’t destroy the wise men of Babylon! Escort me 40 to the king, and I will disclose the interpretation to him!” 41
2:25 So Arioch quickly ushered Daniel into the king’s presence, saying to him, “I 42 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, 43 and he has made known to King Nebuchadnezzar what will happen in the times to come. 44 The dream and the visions you had while lying on your bed 45 are as follows.
2:29 “As for you, O king, while you were in your bed your thoughts turned to future things. 46 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 47 than any other living person, but so that the king may understand 48 the interpretation and comprehend the thoughts of your mind. 49
2:31 “You, O king, were watching as a great statue – one 50 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. 51 2:34 You were watching as 52 a stone was cut out, 53 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 54 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 55 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, 56 wild animals, 57 and birds of the sky live – he has given them into your power. 58 He has given you authority over them all. You are the head of gold. 2:39 Now after you another kingdom 59 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 60 all of these metals, 61 so it will break in pieces and crush the others. 62 2:41 In that you were seeing feet and toes 63 partly of wet clay 64 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. 65 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 66 in that you saw iron mixed with wet clay, so people will be mixed 67 with one another 68 without adhering to one another, just as 69 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. 70 The dream is certain, and its interpretation is reliable.”
2:46 Then King Nebuchadnezzar bowed down with his face to the ground 71 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 72 appointed Shadrach, Meshach, and Abednego over the administration of the province of Babylon. Daniel himself served in the king’s court. 73
Daniel 4:1-37
Konteks4:1 (3:31) 74 “King Nebuchadnezzar, to all peoples, nations, and language groups that live in all the land: Peace and prosperity! 75 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, 76
and his authority continues from one generation to the next.”
4:4 (4:1) 77 I, Nebuchadnezzar, was relaxing in my home, 78 living luxuriously 79 in my palace. 4:5 I saw a dream that 80 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 81 for all the wise men of Babylon to be brought 82 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, 83 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 84 my dream that I saw and set forth its interpretation! 4:10 Here are the visions of my mind 85 while I was on my bed.
While I was watching,
there was a tree in the middle of the land. 86
It was enormously tall. 87
4:11 The tree grew large and strong.
Its top reached far into the sky;
it could be seen 88 from the borders of all the land. 89
4:12 Its foliage was attractive and its fruit plentiful;
on it there was food enough for all.
Under it the wild animals 90 used to seek shade,
and in its branches the birds of the sky used to nest.
All creatures 91 used to feed themselves from it.
4:13 While I was watching in my mind’s visions 92 on my bed,
a holy sentinel 93 came down from heaven.
4:14 He called out loudly 94 as follows: 95
‘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 96 in the ground,
with a band of iron and bronze around it 97
surrounded by the grass of the field.
Let it become damp with the dew of the sky,
and let it live with 98 the animals in the grass of the land.
4:16 Let his mind 99 be altered from that of a human being,
and let an animal’s mind be given to him,
and let seven periods of time 100 go by for 101 him.
4:17 This announcement is by the decree of the sentinels;
this decision is by the pronouncement of the holy ones,
so that 102 those who are alive may understand
that the Most High has authority over human kingdoms, 103
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 104 interpretation, for none of the wise men in 105 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; 106 his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, 107 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 108 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 109 used to live, and in whose branches birds of the sky used to nest – 4:22 it is you, 110 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 111 from human society, 112 and you will live 113 with the wild animals. You will be fed 114 grass like oxen, 115 and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before 116 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 117 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.” 118
4:28 Now all of this happened 119 to King Nebuchadnezzar. 4:29 After twelve months, he happened to be walking around on the battlements 120 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 121 by my own mighty strength 122 and for my majestic honor?” 4:31 While these words were still on the king’s lips, 123 a voice came down from heaven: “It is hereby announced to you, 124 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 125 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 126 this pronouncement about 127 Nebuchadnezzar came true. 128 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. 129
4:34 But at the end of the appointed time 130 I, Nebuchadnezzar, looked up 131 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. 132
He does as he wishes with the army of heaven
and with those who inhabit the earth.
No one slaps 133 his hand
and says to him, ‘What have you done?’
4:36 At that time my sanity returned to me. I was restored 134 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 135 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 136 in pride.
[2:1] 1 tn Heb “Nebuchadnezzar’s.” The possessive pronoun is substituted in the translation for stylistic reasons.
[2:1] 2 tn Heb “dreamed dreams.” The plural is used here and in v. 2, but the singular in v. 3. The plural “dreams” has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 §124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: “Nebuchadnezzar was in a trance.” See further, J. A. Montgomery, Daniel (ICC), 142.
[2:1] 4 tn Heb “his sleep left (?) him.” The use of the verb הָיָה (hayah, “to be”) here is unusual. The context suggests a meaning such as “to be finished” or “gone.” Cf. Dan 8:27. Some scholars emend the verb to read נָדְדָה (nadÿdah, “fled”); cf. Dan 6:19. See further, DCH 2:540 s.v. היה I Ni.3; HALOT 244 s.v. היה nif; BDB 227-28 s.v. הָיָה Niph.2.
[2:2] 5 tn Heb “said.” So also in v. 12.
[2:2] 6 tn Heb “Chaldeans.” The term Chaldeans (Hebrew כַּשְׂדִּים, kasdim) is used in the book of Daniel both in an ethnic sense and, as here, to refer to a caste of Babylonian wise men and astrologers.
[2:2] 7 tn Heb “to explain to the king his dreams.”
[2:2] 8 tn Heb “stood before the king.”
[2:3] 9 tn Heb “I have dreamed a dream” (so KJV, ASV).
[2:4] 11 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] 13 tn Aram “answered and said,” a common idiom to indicate a reply, but redundant in contemporary English.
[2:5] 14 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] 15 tn Aram “made limbs.” Cf. 3:29.
[2:7] 16 tn Aram “his servants.”
[2:9] 18 tn Aram “one is your law,” i.e., only one thing is applicable to you.
[2:9] 19 tn Aram “a lying and corrupt word.”
[2:9] 20 tn Aram “I will know.”
[2:10] 21 tn Aram “matter, thing.”
[2:11] 22 tn Aram “whose dwelling is not with flesh.”
[2:12] 23 tn Aram “was angry and very furious.” The expression is a hendiadys (two words or phrases expressing a single idea).
[2:13] 24 tn The Aramaic participle is used here to express the imminent future.
[2:13] 25 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] 26 tn Aram “returned prudence and counsel.” The expression is a hendiadys.
[2:15] 27 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] 28 tc Theodotion and the Syriac lack the words “went in and.”
[2:18] 29 tn Aram “Daniel.” The proper name is redundant here in English, and has not been included in the translation.
[2:20] 31 tn Aram “Daniel answered and said.”
[2:20] 32 sn As is often the case in the Bible, here the name represents the person.
[2:21] 35 tn Aram “the knowers of understanding.”
[2:23] 36 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] 37 tn Aram “the word of the king.”
[2:24] 38 tc The MT has עַל עַל (’al ’al, “he entered upon”). Several medieval Hebrew
[2:24] 39 tc The LXX and Vulgate, along with one medieval Hebrew
[2:24] 40 tn Aram “cause me to enter.” So also in v. 25.
[2:25] 42 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] 43 tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.
[2:28] 44 tn Aram “in the latter days.”
[2:28] 45 tn Aram “your dream and the visions of your head upon your bed.”
[2:29] 46 tn Aram “your thoughts upon your bed went up to what will be after this.”
[2:30] 47 tn Aram “not for any wisdom which is in me more than [in] any living man.”
[2:30] 48 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] 51 sn Clay refers to baked clay, which – though hard – was also fragile. Cf. the reference in v. 41 to “wet clay.”
[2:34] 53 tc The LXX, Theodotion, and the Vulgate have “from a mountain,” though this is probably a harmonization with v. 45.
[2:35] 54 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] 55 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] 56 tn Aram “the sons of man.”
[2:38] 57 tn Aram “the beasts of the field.”
[2:39] 59 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] 60 tc Theodotion and the Vulgate lack the phrase “and as iron breaks in pieces.”
[2:40] 61 tn The Aramaic text does not have this word, but it has been added in the translation for clarity.
[2:40] 62 tn The words “the others” are supplied from the context.
[2:41] 63 tc The LXX lacks “and toes.”
[2:41] 64 tn Aram “potter’s clay.”
[2:41] 65 tn Aram “clay of clay” (also in v. 43).
[2:43] 66 tc The present translation reads the conjunction, with most medieval Hebrew
[2:43] 67 sn The reference to people being mixed is usually understood to refer to intermarriage.
[2:43] 68 tn Aram “with the seed of men.”
[2:43] 69 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] 70 tn Aram “after this.”
[2:46] 71 tn Aram “fell on his face.”
[2:49] 72 tn Aram “and Daniel sought from the king and he appointed.”
[2:49] 73 tn Aram “was at the gate of the king.”
[4:1] 74 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] 75 tn Aram “May your peace increase!”
[4:3] 76 tn Aram “his kingdom is an everlasting kingdom.”
[4:4] 77 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] 81 tn Aram “from me there was placed a decree.”
[4:6] 82 tn The Aramaic infinitive here is active.
[4:8] 83 sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.
[4:9] 84 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] 85 tc The LXX lacks the first two words (Aram “the visions of my head”) of the Aramaic text.
[4:10] 86 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] 87 tn Aram “its height was great.”
[4:11] 88 tn Aram “its sight.” So also v. 17.
[4:11] 89 tn Or “to the end of all the earth” (so KJV, ASV); NCV, CEV “from anywhere on earth.”
[4:12] 90 tn Aram “the beasts of the field.”
[4:12] 91 tn Aram “all flesh.”
[4:13] 92 tn Aram “the visions of my head.”
[4:13] 93 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] 94 tn Aram “in strength.”
[4:14] 95 tn Aram “and thus he was saying.”
[4:15] 96 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] 97 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] 98 tn Aram “its lot be.”
[4:16] 99 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] 100 sn The seven periods of time probably refer to seven years.
[4:16] 101 tn Aram “over” (also in vv. 23, 25, 32).
[4:17] 102 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] 103 tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”
[4:18] 104 tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew
[4:19] 106 tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.
[4:20] 108 tn Aram “its sight.”
[4:21] 109 tn Aram “the beasts of the field” (also in vv. 23, 25, 32).
[4:22] 110 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] 111 tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.
[4:25] 112 tn Aram “from mankind.” So also in v. 32.
[4:25] 113 tn Aram “your dwelling will be.” So also in v. 32.
[4:25] 114 tn Or perhaps “be made to eat.”
[4:25] 115 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] 117 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] 118 tn Aram “if there may be a lengthening to your prosperity.”
[4:29] 120 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] 122 tn Aram “by the might of my strength.”
[4:31] 123 tn Aram “in the mouth of the king.”
[4:31] 124 tn Aram “to you they say.”
[4:33] 128 tn Aram “was fulfilled.”
[4:33] 129 tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.
[4:34] 131 tn Aram “lifted up my eyes.”
[4:35] 132 tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew
[4:35] 133 tn Aram “strikes against.”
[4:36] 134 tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.
[4:36] 135 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.
