Daniel 2:1--3:30
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
3:1 74 King Nebuchadnezzar had a golden 75 statue made. 76 It was ninety feet 77 tall and nine feet 78 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, 79 and all the other authorities of the province to attend the dedication of the statue that he 80 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. 81
3:4 Then the herald 82 made a loud 83 proclamation: “To you, O peoples, nations, and language groups, the following command is given: 84 3:5 When you hear the sound of the horn, flute, zither, 85 trigon, harp, pipes, and all kinds of music, you must 86 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 87 be thrown into the midst of a furnace of blazing fire!” 3:7 Therefore when they all 88 heard the sound of the horn, flute, zither, trigon, harp, pipes, 89 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 90 at that time certain 91 Chaldeans came forward and brought malicious accusations against 92 the Jews. 3:9 They said 93 to King Nebuchadnezzar, “O king, live forever! 94 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 95 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 96 demanded that they bring 97 Shadrach, Meshach, and Abednego before him. So they brought them 98 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?” 99 3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, 100 “We do not need to give you a reply 101 concerning this. 3:17 If 102 our God whom we are serving exists, 103 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 104 toward Shadrach, Meshach, and Abednego. He gave orders 105 to heat the furnace seven times hotter than it was normally heated. 3:20 He ordered strong 106 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, 107 and were thrown into the furnace 108 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 109 Shadrach, Meshach, and Abednego were killed 110 by the leaping flames. 111 3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace 112 of blazing fire while still securely bound. 113
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 114 into 115 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!” 116 3:26 Then Nebuchadnezzar approached the door of the furnace of blazing fire. He called out, 117 “Shadrach, Meshach, and Abednego, servants of the most high God, come out! Come here!”
Then Shadrach, Meshach, and Abednego emerged from the fire. 118 3:27 Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically 119 unharmed by the fire. 120 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, 121 “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel 122 and has rescued his servants who trusted in him, ignoring 123 the edict of the king and giving up their bodies rather than 124 serve or pay homage to any god other than their God! 3:29 I hereby decree 125 that any people, nation, or language group that blasphemes 126 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 127 promoted Shadrach, Meshach, and Abednego in the province of Babylon.
[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.”
[3:1] 74 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] 75 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] 76 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] 77 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] 78 tn Aram “six cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 9 feet (2.74 m) wide.
[3:1] sn The dimensions of the image (ninety feet high and nine feet wide) imply that it did not possess normal human proportions, unless a base for the image is included in the height dimension. The ancient world knew of other tall statues. For example, the Colossus of Rhodes – the huge statue of Helios which stood (ca. 280-224
[3:2] 79 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] 80 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] 81 tc The LXX and Theodotion lack the words “that Nebuchadnezzar had erected.”
[3:4] 82 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] 83 tn Aram “in strength.”
[3:4] 84 tn Aram “they are saying.”
[3:5] 85 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] 86 tn The imperfect Aramaic verbs have here an injunctive nuance.
[3:6] 87 tn Aram “in that hour.”
[3:7] 88 tn Aram “all the peoples.”
[3:7] 89 tc Though not in the Aramaic text of BHS, this word appears in many medieval Hebrew
[3:8] 90 tc This expression is absent in Theodotion.
[3:8] 92 tn Aram “ate the pieces of.” This is a rather vivid idiom for slander.
[3:9] 93 tn Aram “answered and said,” a common Aramaic idiom that occurs repeatedly in this chapter.
[3:9] 94 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] 95 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] 96 tn Aram “in anger and wrath”; NASB “in rage and anger.” The expression is a hendiadys.
[3:13] 97 tn The Aramaic infinitive is active.
[3:13] 98 tn Aram “these men.” The pronoun is used in the translation to avoid undue repetition.
[3:15] 99 tn Aram “hand.” So also in v. 17.
[3:16] 100 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] 101 tn Aram “to return a word to you.”
[3:17] 102 tc The ancient versions typically avoid the conditional element of v. 17.
[3:17] 103 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] 104 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] 105 tn Aram “he answered and said.”
[3:20] 106 tn This is sometimes taken as a comparative: “[some of the] strongest.”
[3:21] 107 sn There is a great deal of uncertainty with regard to the specific nature of these items of clothing.
[3:21] 108 tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.
[3:22] 109 tn Aram “caused to go up.”
[3:22] 110 tn The Aramaic verb is active.
[3:22] 111 tn Aram “the flame of the fire” (so KJV, ASV, NASB); NRSV “the raging flames.”
[3:23] 112 tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.
[3:23] 113 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] 114 tn Aram “we threw…bound.”
[3:24] 115 tn Aram “into the midst of.”
[3:25] 116 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] 117 tn Aram “answered and said.”
[3:26] 118 tn Aram “from the midst of the fire.” For stylistic reasons the words “the midst of” have been left untranslated.
[3:27] 119 tn Aram “in their bodies.”
[3:27] 120 tn Aram “the fire did not have power.”
[3:28] 121 tn Aram “answered and said.”
[3:28] 122 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] 123 tn Aram “they changed” or “violated.”
[3:28] 124 tn Aram “so that they might not.”
[3:29] 125 tn Aram “from me is placed an edict.”
[3:29] 126 tn Aram “speaks negligence.”
[3:30] 127 tn Aram “and the king.” The proper name has been supplied in the translation for stylistic reasons.
