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Belshazzar Sees Mysterious Handwriting on a Wall

King Belshazzar[a] prepared a great banquet[b] for 1,000 of his nobles, and he was drinking wine in front of[c] them all.[d] While under the influence[e] of the wine, Belshazzar issued an order to bring in the gold and silver vessels—the ones that Nebuchadnezzar his father[f] had confiscated[g] from the temple in Jerusalem—so that the king and his nobles, together with his wives and his concubines, could drink from them.[h] So they brought the gold and silver[i] vessels that had been confiscated from the temple, the house of God[j] in Jerusalem, and the king and his nobles, together with his wives and concubines, drank from them. As they drank wine, they praised the gods of gold and silver, bronze, iron, wood, and stone.

At that very moment the fingers of a human hand appeared[k] and wrote on the plaster of the royal palace wall, opposite the lampstand.[l] The king was watching the back[m] of the hand that was writing. Then all the color drained from the king’s face[n] and he became alarmed.[o] The joints of his hips gave way,[p] and his knees began knocking together. The king called out loudly[q] to summon[r] the astrologers, wise men, and diviners. The king proclaimed[s] to the wise men of Babylon that anyone who could read this inscription and disclose its interpretation would be clothed in purple[t] and have a golden collar[u] placed on his neck and be third ruler in the kingdom.

So all the king’s wise men came in, but they were unable to read the writing or to make known its[v] interpretation to the king. Then King Belshazzar was very terrified, and he was visibly shaken.[w] His nobles were completely dumbfounded.

10 Due to the noise[x] caused by the king and his nobles, the queen mother[y] then entered the banquet room. She[z] said, “O king, live forever! Don’t be alarmed! Don’t be shaken! 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[aa] insight, discernment, and wisdom like that[ab] of the gods.[ac] King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners.[ad] 12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret[ae] dreams, explain riddles, and solve difficult problems.[af] Now summon[ag] Daniel, and he will disclose the interpretation.”

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? 14 I have heard about you, how there is a spirit of the gods in you, and how you have[ah] insight, discernment, and extraordinary wisdom. 15 Now the wise men and[ai] 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. 16 However, I have heard[aj] that you are able to provide interpretations and to solve difficult 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[ak] ruler in the kingdom.”

Daniel Interprets the Handwriting on the Wall

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[al] interpretation. 18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty.[am] 19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear[an] before him. He killed whom he wished, he spared[ao] whom he wished, he exalted whom he wished, and he brought low whom he wished. 20 And when his mind[ap] became arrogant[aq] and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him. 21 He was driven from human society; his mind[ar] was changed to that of an animal. He lived[as] 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.

22 “But you, his son[at] Belshazzar, have not humbled yourself,[au] although you knew all this. 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[av] that cannot see or hear or comprehend. But you have not glorified the God who has in his control[aw] your very breath and all your ways! 24 Therefore the palm of a hand was sent from him, and this writing was inscribed.

25 “This is the writing that was inscribed: mene, mene,[ax] teqel, and pharsin.[ay] 26 This is the interpretation of the words:[az] As for Mene[ba]—God has numbered your kingdom’s days and brought it to an end. 27 As for Teqel—you are weighed on the balances and found to be lacking. 28 As for Peres[bb]—your kingdom is divided and given over to the Medes and Persians.”

29 Then, on Belshazzar’s orders,[bc] Daniel was clothed in purple, a golden collar was placed around his neck, and he was proclaimed third ruler in the kingdom. 30 And that very night Belshazzar, the Babylonian king,[bd] was killed.[be] 31 (6:1)[bf] So Darius the Mede took control of the kingdom when he was about sixty-two years old.

Daniel is Thrown into a Lions’ Den

It seemed like a good idea to Darius[bg] to appoint over the kingdom 120 satraps[bh] who would be in charge of the entire kingdom. Over them would be three supervisors, one of whom was Daniel. These satraps were accountable[bi] to them, so that the king’s interests might not incur damage. 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. Consequently the supervisors and satraps were trying to find[bj] some pretext against Daniel in connection with administrative matters.[bk] But they were unable to find any such damaging evidence,[bl] because he was trustworthy and guilty of no negligence or corruption.[bm] So these men concluded,[bn] “We won’t find any pretext against this man Daniel unless it is[bo] in connection with the law of his God.”

So these supervisors and satraps came by collusion[bp] to the king and said[bq] to him, “O King Darius, live forever! 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[br] to any god or human other than you, O king, should be thrown into a den of lions. Now let the king issue a written interdict[bs] so that it cannot be altered, according to the law of the Medes and Persians, which cannot be changed.”[bt] So King Darius issued the written interdict.

10 When Daniel realized[bu] that a written decree had been issued, he entered his home, where the windows[bv] in his upper room opened toward Jerusalem. Three[bw] times daily he was[bx] kneeling[by] and offering prayers and thanks to his God just as he had been accustomed to do previously. 11 Then those officials who had gone to the king[bz] came by collusion and found Daniel praying and asking for help before his God. 12 So they approached the king and said to him,[ca] “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,[cb] according to the law of the Medes and Persians, which cannot be changed.” 13 Then they said to the king, “Daniel, who is one of the captives[cc] from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.”[cd]

14 When the king heard this,[ce] he was very upset and began thinking about[cf] how he might rescue Daniel. Until late afternoon[cg] he was struggling to find a way to rescue him. 15 Then those men came by collusion to the king and[ch] said to him,[ci] “Recall,[cj] O king, that it is a law of the Medes and Persians that no edict or decree that the king issues can be changed.” 16 So the king gave the order,[ck] and Daniel was brought and thrown into a den[cl] of lions. The king consoled[cm] Daniel by saying, “Your God whom you continually serve will rescue you!” 17 Then a stone was brought and placed over the opening[cn] to the den. The king sealed[co] it with his signet ring and with those[cp] of his nobles so that nothing could be changed with regard to Daniel. 18 Then the king departed to his palace. But he spent the night without eating, and no diversions[cq] were brought to him. He was unable to sleep.[cr]

God Rescues Daniel from the Lions

19 In the morning, at the earliest sign of daylight, the king got up and rushed to the lions’ den. 20 As he approached the den, he called out to Daniel in a worried voice,[cs] “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”

21 Then Daniel spoke to[ct] the king, “O king, live forever! 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.”

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. 24 The king gave another order,[cu] and those men who had maliciously accused[cv] Daniel were brought and thrown[cw] into the lions’ den—they, their children, and their wives.[cx] They did not even reach the bottom of the den before the lions overpowered them and crushed all their bones.

25 Then King Darius wrote to all the peoples, nations, and language groups who were living in all the land: “Peace and prosperity![cy] 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.[cz]
27 He rescues and delivers
and performs signs and wonders
in the heavens and on the earth.
He has rescued Daniel from the power[da] of the lions!”

28 So this Daniel prospered during the reign of Darius and[db] the reign of Cyrus the Persian.

Daniel has a Vision of Four Animals Coming up from the Sea

In the first[dc] year of King Belshazzar of Babylon, Daniel had[dd] a dream filled with visions[de] while he was lying on his bed. Then he wrote down the dream in summary fashion.[df] Daniel explained:[dg] “I was watching in my vision during the night as[dh] the four winds of the sky[di] were stirring up the great sea.[dj] Then four large beasts came up from the sea; they were different from one another.

“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[dk] was given to it.[dl]

“Then[dm] a second beast appeared, like a bear. It was raised up on one side, and there were three ribs[dn] in its mouth between its teeth.[do] It was told,[dp] ‘Get up and devour much flesh!’

“After these things,[dq] as I was watching, another beast[dr] like a leopard appeared, with four bird-like wings on its back.[ds] This beast had four heads,[dt] and ruling authority was given to it.

“After these things, as I was watching in the night visions[du] a fourth beast appeared—one dreadful, terrible, and very strong.[dv] It had two large rows[dw] 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.

“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.[dx] This horn had eyes resembling human eyes and a mouth speaking arrogant[dy] things.

“While I was watching,

thrones were set up,
and the Ancient of Days[dz] took his seat.
His attire was white like snow;
the hair of his head was like lamb’s[ea] wool.
His throne was ablaze with fire
and its wheels were all aflame.[eb]
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.[ec]
The court convened[ed]
and the books were opened.

11 “Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching[ee] until the beast was killed and its body destroyed and thrown into[ef] the flaming fire. 12 As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living[eg] for a time and a season.

13 “I was watching in the night visions,
And with[eh] the clouds of the sky[ei]
one like a son of man[ej] was approaching.
He went up to the Ancient of Days
and was escorted[ek] before him.
14 To him was given ruling authority, honor, and sovereignty.
All peoples, nations, and language groups were serving[el] him.
His authority is eternal and will not pass away.[em]
His kingdom will not be destroyed.[en]

An Angel Interprets Daniel’s Vision

15 “As for me, Daniel, my spirit was distressed,[eo] and the visions of my mind[ep] were alarming me. 16 I approached one of those standing nearby and asked him about the meaning[eq] of all this. So he spoke with me and revealed[er] to me the interpretation of the vision:[es] 17 ‘These large beasts, which are four in number, represent four kings who will arise from the earth. 18 The holy ones[et] of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’

19 “Then I wanted to know the meaning[eu] 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. 20 I also wanted to know[ev] the meaning of the ten horns on its head, and of that other horn that came up and before which three others fell. This was the horn that had eyes[ew] and a mouth speaking arrogant things, whose appearance was more formidable than the others.[ex] 21 While I was watching, that horn began to wage war against the holy ones and was defeating[ey] them, 22 until the Ancient of Days arrived and judgment was rendered[ez] in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.

23 “This is what he told me:[fa]

‘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.
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[fb] three kings.
25 He will speak words against the Most High.
He will harass[fc] the holy ones of the Most High continually.
His intention will be[fd] to change times established by law.[fe]
The holy ones will be delivered into his hand
for a time, times,[ff] and half a time.
26 But the court will convene,[fg] and his ruling authority will be removed—
destroyed and abolished forever!
27 Then the kingdom, authority,
and greatness of the kingdoms under the whole heaven
will be delivered to the people of the holy ones[fh] of the Most High.
His kingdom is an eternal kingdom;
all authorities will serve him and obey him.’

28 “This is the conclusion of the matter. As for me, Daniel, my thoughts troubled me greatly, and the color drained from my face.[fi] But I kept the matter to myself.”[fj]

Footnotes

  1. Daniel 5:1 sn As is clear from the extra-biblical records, it was actually Nabonidus (ca. 556-539 b.c.) who was king of Babylon at this time. However, Nabonidus spent long periods of time at Teima, and during those times Belshazzar his son was de facto king of Babylon. This arrangement may help to explain why later in this chapter Belshazzar promises that the successful interpreter of the handwriting on the wall will be made third ruler in the kingdom. If Belshazzar was in effect second ruler in the kingdom, this would be the highest honor he could grant.
  2. Daniel 5:1 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.
  3. Daniel 5:1 sn The king probably sat at an elevated head table.
  4. Daniel 5:1 tn Aram “the thousand.”
  5. Daniel 5:2 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”).
  6. Daniel 5:2 tn Or “ancestor”; or “predecessor” (also in vv. 11, 13, 18). The Aramaic word translated “father” can on occasion denote these other relationships. Concerning the difficulty in tracing the lineage of Belshazzar, whose actual father was Nabonidus, back to Nebuchadnezzar, J. Goldingay, Daniel (WBC), 108, argues that, “The two chief points in neo-Babylonian history are the empire’s rise under Nebuchadnezzar and its fall under Nabonidus/Belshazzar, so that ‘Nebuchadnezzar the father of Belshazzar’ summarizes and reflects the general historical facts of the period.”
  7. Daniel 5:2 tn Or “taken.”
  8. Daniel 5:2 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.
  9. Daniel 5:3 tc The present translation reads וְכַסְפָּא (vekhaspaʾ, “and the silver”) with Theodotion and the Vulgate; cf. v. 2. The form was probably accidentally dropped from the Aramaic text by homoioteleuton.
  10. Daniel 5:3 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 “of the house.”
  11. Daniel 5:5 tn Aram “came forth.”
  12. Daniel 5:5 sn The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.
  13. Daniel 5:5 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.
  14. Daniel 5:6 tn Aram “[the king’s] brightness changed for him.”
  15. Daniel 5:6 tn Aram “his thoughts were alarming him.”
  16. Daniel 5:6 tn Aram “his loins went slack.”
  17. Daniel 5:7 tn Aram “in strength.”
  18. Daniel 5:7 tn Aram “cause to enter.”
  19. Daniel 5:7 tn Aram “answered and said.”
  20. Daniel 5:7 sn Purple was a color associated with royalty in the ancient world.
  21. Daniel 5:7 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).
  22. Daniel 5:8 tc Read וּפִשְׁרֵהּ (ufishreh, “and its interpretation”) with the Qere rather than וּפִשְׁרָא (ufishraʾ, “and the interpretation”) of the Kethib.
  23. Daniel 5:9 tn Aram “his visage altered upon him,” as also in v. 10.
  24. Daniel 5:10 tn Aram “words of the king.”
  25. Daniel 5:10 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”).
  26. Daniel 5:10 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.
  27. Daniel 5:11 tn Aram “[there were] discovered to be in him.”
  28. Daniel 5:11 tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.
  29. Daniel 5:11 tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”
  30. Daniel 5:11 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.
  31. Daniel 5:12 tc The translation reads מִפְשַׁר (mifshar) rather than the MT מְפַשַּׁר (mefashar) and later in the verse reads וּמִשְׁרֵא (umishreʾ) rather than the MT וּמְשָׁרֵא (umeshareʾ). 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.
  32. Daniel 5:12 tn Aram “to loose knots.”
  33. Daniel 5:12 tn Aram “let [Daniel] be summoned.”
  34. Daniel 5:14 tn Aram “there has been found in you.”
  35. Daniel 5:15 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).
  36. Daniel 5:16 tn The Aramaic text has also the words “about you.”
  37. Daniel 5:16 tn Or perhaps “one of three rulers,” in the sense of becoming part of a triumvir; so also in v. 29.
  38. Daniel 5:17 tn Or “the.”
  39. Daniel 5:18 tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.
  40. Daniel 5:19 tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”
  41. Daniel 5:19 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 (mekhaʾ, “to smite”).
  42. Daniel 5:20 tn Aram “heart.”
  43. Daniel 5:20 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.
  44. Daniel 5:21 tn Aram “heart.”
  45. Daniel 5:21 tn Aram “his dwelling.”
  46. Daniel 5:22 tn Or “descendant”; or “successor.”
  47. Daniel 5:22 tn Aram “your heart.”
  48. Daniel 5:23 tn Aram “which.”
  49. Daniel 5:23 tn Aram “in whose hand [are].”
  50. Daniel 5:25 tc The Greek version of Theodotion lacks the repetition of מְנֵא (meneʾ, cf. NAB).
  51. Daniel 5:25 tc The Aramaic word is plural. Theodotion has the singular (cf. NAB “PERES”).
  52. Daniel 5:26 tn Or “word”; or “event.” See HALOT 1915 s.v. מִלָּה.
  53. Daniel 5:26 tn The Aramaic term מְנֵא (meneʾ) is a noun referring to a measure of weight. The linkage here to the verb “to number” (Aram. מְנָה, menah) is a case of paronomasia rather than strict etymology. So also with תְּקֵל (teqel) and פַרְסִין (farsin). In the latter case there is an obvious wordplay with the name “Persian.”
  54. Daniel 5:28 sn Peres (פְּרֵס) is the singular form of פַרְסִין (farsin) in v. 25.
  55. Daniel 5:29 tn Aram “Belshazzar spoke.”
  56. Daniel 5:30 tn Aram “king of the Chaldeans.”
  57. Daniel 5:30 sn The year was 539 b.c. At this time Daniel would have been approximately eighty-one years old. The relevant extra-biblical records describing the fall of Babylon include portions of Herodotus, Xenophon, Berossus (cited in Josephus), the Cyrus Cylinder, and the Babylonian Chronicle.
  58. Daniel 5:31 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.
  59. Daniel 6:1 tn Aram “It was pleasing before Darius.”
  60. Daniel 6:1 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.
  61. Daniel 6:2 tn Aram “giving an account.”
  62. Daniel 6:4 tn Aram “looking to find.”
  63. Daniel 6:4 tn Aram “from the side of the kingdom.”
  64. Daniel 6:4 tn Aram “pretext and corruption.”
  65. Daniel 6:4 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.”
  66. Daniel 6:5 tn Aram “were saying.”
  67. Daniel 6:5 tn Aram “unless we find [it] against him.”
  68. Daniel 6:6 tn The Aramaic verb רְגַשׁ (regash) 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.”
  69. Daniel 6:6 tn Aram “thus they were saying.”
  70. Daniel 6:7 tn Aram “prays a prayer.”
  71. Daniel 6:8 tn Aram “establish a written interdict and inscribe a written decree.”
  72. Daniel 6:8 tn Or “removed.”
  73. Daniel 6:10 tn Aram “knew.”
  74. Daniel 6:10 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).
  75. Daniel 6:10 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.
  76. Daniel 6:10 tc Read with several medieval Hebrew mss and printed editions הֲוָה (havah, “he was”) rather than the MT הוּא (huʾ, “he”).
  77. Daniel 6:10 tn Aram “kneeling on his knees” (so NASB).sn No specific posture for offering prayers is prescribed in the OT. Kneeling, as here, and standing were both practiced.
  78. Daniel 6:11 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.
  79. Daniel 6:12 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.tn Aram “before the king.”
  80. Daniel 6:12 tn Aram “the word is true.”
  81. Daniel 6:13 tn Aram “from the sons of the captivity [of].”
  82. Daniel 6:13 tn Aram “prays his prayer.”
  83. Daniel 6:14 tn Aram “the word.”
  84. Daniel 6:14 tn Aram “placed his mind on.”
  85. Daniel 6:14 tn Aram “the entrances of the sun.”
  86. Daniel 6:15 tc Theodotion lacks the words “came by collusion to the king and.”
  87. Daniel 6:15 tn Aram “the king.”
  88. Daniel 6:15 tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”
  89. Daniel 6:16 tn Aram “said,” as also in vv. 24, 25.
  90. Daniel 6:16 sn The den was perhaps a pit below ground level that could be safely observed from above.
  91. Daniel 6:16 tn Aram “answered and said [to Daniel].”
  92. Daniel 6:17 tn Aram “mouth.”
  93. Daniel 6:17 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.
  94. Daniel 6:17 tn Aram “the signet rings.”
  95. Daniel 6:18 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.
  96. Daniel 6:18 tn Aram “his sleep fled from him.”
  97. Daniel 6:20 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.
  98. Daniel 6:21 tn Aram “with.”
  99. Daniel 6:24 tn Aram “said.”
  100. Daniel 6:24 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.
  101. Daniel 6:24 tn The Aramaic active impersonal verb is often used as a substitute for the passive.
  102. Daniel 6:24 tc The LXX specifies only the two overseers, together with their families, as those who were cast into the lions’ den.
  103. Daniel 6:25 tn Aram “May your peace be increased!”
  104. Daniel 6:26 tn Aram “until the end.”
  105. Daniel 6:27 tn Aram “hand.”
  106. Daniel 6:28 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 as referring to Cyrus, understanding the following ו (vav “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.
  107. Daniel 7:1 sn The first year of Belshazzar’s reign would have been ca. 553 b.c. Daniel would have been approximately 67 years old at the time of this vision.
  108. Daniel 7:1 tn Aram “saw.”
  109. Daniel 7:1 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.
  110. Daniel 7:1 tn Aram “head of words.” The phrase is absent in Theodotion. Cf. NIV’s “the substance of his dream.”
  111. Daniel 7:2 tn Aram “answered and said.”
  112. Daniel 7:2 tn Aram “and behold.”
  113. Daniel 7:2 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
  114. Daniel 7:2 sn The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.
  115. Daniel 7:4 tn Aram “heart of a man.”
  116. Daniel 7:4 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.
  117. Daniel 7:5 tn Aram “and behold.”
  118. Daniel 7:5 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.
  119. Daniel 7:5 tc The LXX lacks the phrase “between its teeth.”
  120. Daniel 7:5 tn Aram “and thus they were saying to it.”
  121. Daniel 7:6 tn Aram “this,” as also in v. 7.
  122. Daniel 7:6 tn Aram “and behold, another one.”
  123. Daniel 7:6 tn Or “sides.”
  124. Daniel 7:6 sn If the third animal is Greece, the most likely identification of these four heads is the fourfold division of the empire of Alexander the Great following his death (see note on Dan 8:8).
  125. Daniel 7:7 tn The Aramaic text has also “and behold,” as also in vv. 8, 13.
  126. Daniel 7:7 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.
  127. Daniel 7:7 tn The Aramaic word for “teeth” is dual rather than plural, suggesting two rows of teeth.
  128. Daniel 7:8 tn Aram “were uprooted from before it.”
  129. Daniel 7:8 tn Aram “great,” as also in vv. 11, 20.
  130. Daniel 7:9 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”).
  131. Daniel 7:9 tn Traditionally the Aramaic word נְקֵא (neqeʾ) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqyaʾ (“a sheep, ewe”). On this word, see further, M. Sokoloff, “ʾamar neqeʾ, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.
  132. Daniel 7:9 tn Aram “a flaming fire.”
  133. Daniel 7:10 tn Aram “were standing before him.”
  134. Daniel 7:10 tn Aram “judgment sat.”
  135. Daniel 7:11 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.
  136. Daniel 7:11 tn Aram “and given over to” (so NRSV).
  137. Daniel 7:12 tn Aram “a prolonging of life was granted to them.”
  138. Daniel 7:13 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).
  139. Daniel 7:13 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
  140. Daniel 7:13 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.
  141. Daniel 7:13 tn Aram “they brought him near.”
  142. Daniel 7:14 tn Some take “serving” here in the sense of “worshiping.”
  143. Daniel 7:14 tn Aram “is an eternal authority that will not pass away.”
  144. Daniel 7:14 tn Aram “is one that will not be destroyed.”
  145. Daniel 7:15 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.”
  146. Daniel 7:15 tn Aram “head.”
  147. Daniel 7:16 tn Aram “what is certain.”
  148. Daniel 7:16 tn Aram “and made known.”
  149. Daniel 7:16 tn Aram “matter,” but the matter at hand is of course the vision.
  150. Daniel 7:18 sn The expression holy ones is either a reference to angels, to human beings devoted to God, or to both. The context is an earthly kingdom the holy ones will possess, and man was appointed to rule the earth (Gen 1:28). The holy ones are defeated and harassed by an earthly ruler in 7:21, 25, and human rulers cannot defeat and harass angels. So the holy ones are almost certainly human beings devoted to God.
  151. Daniel 7:19 tn Aram “to make certain.”
  152. Daniel 7:20 tn The words “I also wanted to know” are added in the translation for stylistic reasons.
  153. Daniel 7:20 tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.
  154. Daniel 7:20 tn Aram “greater than its companions.”
  155. Daniel 7:21 tn Aram “prevailing against” (KJV, ASV both similar); NASB “overpowering them”; TEV “conquered them.”
  156. Daniel 7:22 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 [yehav] rather than the MT יְהִב [yehiv]).
  157. Daniel 7:23 tn Aram “thus he said.”
  158. Daniel 7:24 tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”
  159. Daniel 7:25 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.”
  160. Daniel 7:25 tn Aram “he will think.”
  161. Daniel 7:25 tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.
  162. Daniel 7:25 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.”
  163. Daniel 7:26 tn Aram “judgment will sit” (KJV similar).
  164. Daniel 7:27 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.
  165. Daniel 7:28 tn Aram “my brightness was changing on me.”
  166. Daniel 7:28 tn Aram “in my heart.”