4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, 1 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 2 my dream that I saw and set forth its interpretation! 4:10 Here are the visions of my mind 3 while I was on my bed.
While I was watching,
there was a tree in the middle of the land. 4
It was enormously tall. 5
4:11 The tree grew large and strong.
Its top reached far into the sky;
4:12 Its foliage was attractive and its fruit plentiful;
on it there was food enough for all.
Under it the wild animals 8 used to seek shade,
and in its branches the birds of the sky used to nest.
All creatures 9 used to feed themselves from it.
a holy sentinel 11 came down from heaven.
‘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!
with a band of iron and bronze around it 15
surrounded by the grass of the field.
Let it become damp with the dew of the sky,
and let it live with 16 the animals in the grass of the land.
and let an animal’s mind be given to him,
4:17 This announcement is by the decree of the sentinels;
this decision is by the pronouncement of the holy ones,
so that 20 those who are alive may understand
that the Most High has authority over human kingdoms, 21
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 22 interpretation, for none of the wise men in 23 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.”
[4:9] 2 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] 4 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.
[4:13] 11 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).
[4:15] 14 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] 15 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.
[4:18] 22 tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew