Daniel 2:5
New International Version
The king replied to the astrologers, "This is what I have firmly decided: If you do not tell me what my dream was and interpret it, I will have you cut into pieces and your houses turned into piles of rubble.

New Living Translation
But the king said to the astrologers, "I am serious about this. If you don't tell me what my dream was and what it means, you will be torn limb from limb, and your houses will be turned into heaps of rubble!

English Standard Version
The king answered and said to the Chaldeans, “The word from me is firm: if you do not make known to me the dream and its interpretation, you shall be torn limb from limb, and your houses shall be laid in ruins.

Berean Study Bible
The king replied to the astrologers, “My word is final: If you do not tell me the dream and its interpretation, you will be cut into pieces and your houses will be reduced to rubble.

New American Standard Bible
The king replied to the Chaldeans, "The command from me is firm: if you do not make known to me the dream and its interpretation, you will be torn limb from limb and your houses will be made a rubbish heap.

King James Bible
The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.

Christian Standard Bible
The king replied to the Chaldeans, "My word is final: If you don't tell me the dream and its interpretation, you will be torn limb from limb, and your houses will be made a garbage dump.

Contemporary English Version
But the king replied, "No! I have made up my mind. If you don't tell me both the dream and its meaning, you will be chopped to pieces and your houses will be torn down.

Good News Translation
The king said to them, "I have made up my mind that you must tell me the dream and then tell me what it means. If you can't, I'll have you torn limb from limb and make your houses a pile of ruins.

Holman Christian Standard Bible
The king replied to the Chaldeans, "My word is final: If you don't tell me the dream and its interpretation, you will be torn limb from limb, and your houses will be made a garbage dump.

International Standard Version
In reply the king told the Chaldeans, "Here is what I have commanded: If you don't tell me both the dream and its meaning, you'll be destroyed and your houses will be reduced to rubble.

NET Bible
The king replied to the wise men, "My decision is firm. If you do not inform me of both the dream and its interpretation, you will be dismembered and your homes reduced to rubble!

New Heart English Bible
The king answered the Chaldeans, "The thing is gone from me: if you do not make known to me the dream and its interpretation, you shall be cut in pieces, and your houses shall be made a rubbish heap.

GOD'S WORD® Translation
The king answered the astrologers, "I meant what I said! If you don't tell me the dream and its meaning, you will be torn limb from limb, and your houses will be turned into piles of rubble.

JPS Tanakh 1917
The king answered and said to the Chaldeans: 'The thing is certain with me; if ye make not known unto me the dream and the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.

New American Standard 1977
The king answered and said to the Chaldeans, “The command from me is firm: if you do not make known to me the dream and its interpretation, you will be torn limb from limb, and your houses will be made a rubbish heap.

Jubilee Bible 2000
The king answered and said to the Chaldeans, The thing is gone from my memory; if ye will not make known unto me the dream with its interpretation, ye shall be cut in pieces, and your houses shall be made a dunghill.

King James 2000 Bible
The king answered and said to the Chaldeans, The thing is gone from me: if you will not make known unto me the dream, with its interpretation, you shall be cut in pieces, and your houses shall be made an ash heap.

American King James Version
The king answered and said to the Chaldeans, The thing is gone from me: if you will not make known to me the dream, with the interpretation thereof, you shall be cut in pieces, and your houses shall be made a dunghill.

American Standard Version
The king answered and said to the Chaldeans, The thing is gone from me: if ye make not known unto me the dream and the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.

Brenton Septuagint Translation
The king answered the Chaldeans, The thing has departed from me: if ye do not make known to me the dream and the interpretation, ye shall be destroyed, and your houses shall be spoiled.

Douay-Rheims Bible
And the king answering said to the Chaldeans: The thing is gone out of my mind: unless you tell me the dream, and the meaning thereof, you shall be put to death, and your houses shall be confiscated.

Darby Bible Translation
The king answered and said to the Chaldeans, The command is gone forth from me: If ye do not make known unto me the dream, and its interpretation, ye shall be cut in pieces, and your houses shall be made a dunghill.

English Revised Version
The king answered and said to the Chaldeans, The thing is gone from me: if ye make not known unto me the dream and the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.

Webster's Bible Translation
The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known to me the dream, with the interpretation of it, ye shall be cut in pieces, and your houses shall be made a dunghill.

World English Bible
The king answered the Chaldeans, The thing is gone from me: if you don't make known to me the dream and its interpretation, you shall be cut in pieces, and your houses shall be made a dunghill.

Young's Literal Translation
The king hath answered and said to the Chaldeans, 'The thing from me is gone; if ye do not cause me to know the dream and its interpretation, pieces ye are made, and your houses are made dunghills;
Study Bible
Nebuchadnezzar's Dream
4Then the astrologers answered the king in Aramaic, “O king, may you live forever! Tell your servants the dream, and we will give the interpretation.” 5The king replied to the astrologers, “My word is final: If you do not tell me the dream and its interpretation, you will be cut into pieces and your houses will be reduced to rubble. 6But if you tell me the dream and its interpretation, you will receive from me gifts and rewards and great honor. So tell me the dream and its interpretation.”…
Cross References
2 Kings 10:27
and they demolished the sacred pillar of Baal. Then they tore down the temple of Baal and made it into a latrine, which it is to this day.

Ezra 6:11
I also decree that if any man interferes with this directive, a beam is to be torn from his house and raised up, and he is to be impaled on it. And his own house shall be made a pile of rubble for this offense.

Daniel 2:12
This response made the king so angry and furious that he gave orders to destroy all the wise men of Babylon.

Daniel 3:29
Therefore I decree that the people of any nation or language who say anything offensive against the God of Shadrach, Meshach, and Abednego will be cut into pieces and their houses will be reduced to rubble. For there is no other god who can deliver in this way."

Daniel 4:9
"O Belteshazzar, chief of the magicians, because I know that you have a spirit of the holy gods and that no mystery baffles you, explain to me the visions that I saw in my dream, and the interpretation.

Treasury of Scripture

The king answered and said to the Chaldeans, The thing is gone from me: if you will not make known to me the dream, with the interpretation thereof, you shall be cut in pieces, and your houses shall be made a dunghill.

ye shall.

Daniel 3:29
Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.

1 Samuel 15:33
And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the LORD in Gilgal.

Psalm 50:22
Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.

cut in pieces.

Deuteronomy 13:16
And thou shalt gather all the spoil of it into the midst of the street thereof, and shalt burn with fire the city, and all the spoil thereof every whit, for the LORD thy God: and it shall be an heap for ever; it shall not be built again.

Joshua 6:26
And Joshua adjured them at that time, saying, Cursed be the man before the LORD, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it.

2 Kings 10:27
And they brake down the image of Baal, and brake down the house of Baal, and made it a draught house unto this day.







Lexicon
The king
מַלְכָּא֙ (mal·kā)
Noun - masculine singular determinate
Strong's Hebrew 4430: A king

replied
עָנֵ֤ה (‘ā·nêh)
Verb - Qal - Participle - masculine singular
Strong's Hebrew 6032: To answer

to the astrologers,
לְכַשְׂדָּאֵ֔י (lə·ḵaś·dā·’ê)
Preposition-l | Noun - proper - masculine plural
Strong's Hebrew 3779: Chaldeans -- a Chaldaean

“My word
מִלְּתָ֖א (mil·lə·ṯā)
Noun - feminine singular determinate
Strong's Hebrew 4406: A word, command, discourse, subject

is final:
אַזְדָּ֑א (’az·dā)
Adjective - feminine singular
Strong's Hebrew 230: Sure, assured

If
הֵ֣ן (hên)
Conjunction
Strong's Hebrew 2006: Lo!, there, less, whether, but, if

you do not
לָ֤א (lā)
Adverb - Negative particle
Strong's Hebrew 3809: Not, no

tell me
תְהֽוֹדְעוּנַּ֙נִי֙ (ṯə·hō·wḏ·‘ūn·na·nî)
Verb - Hifil - Imperfect - second person masculine plural | first person common singular
Strong's Hebrew 3046: To know

the dream
חֶלְמָ֣א (ḥel·mā)
Noun - masculine singular determinate
Strong's Hebrew 2493: A dream

and its interpretation,
וּפִשְׁרֵ֔הּ (ū·p̄iš·rêh)
Conjunctive waw | Noun - masculine singular construct | third person masculine singular
Strong's Hebrew 6591: An interpretation

you will be cut
תִּתְעַבְד֔וּן (tiṯ·‘aḇ·ḏūn)
Verb - Hitpael - Imperfect - second person masculine plural
Strong's Hebrew 5648: To do, make, prepare, keep

into pieces
הַדָּמִין֙ (had·dā·mîn)
Noun - masculine plural
Strong's Hebrew 1917: Something stamped to pieces, a bit

and your houses
וּבָתֵּיכ֖וֹן (ū·ḇāt·tê·ḵō·wn)
Conjunctive waw, Preposition-b | Noun - masculine plural construct
Strong's Hebrew 1005: A house

will be reduced
יִתְּשָׂמֽוּן׃ (yit·tə·śā·mūn)
Verb - Hitpael - Imperfect - third person masculine plural
Strong's Hebrew 7761: To set, make

to rubble.
נְוָלִ֥י (nə·wā·lî)
Noun - feminine singular
Strong's Hebrew 5122: A refuse heap
(5) Is gone from me.--This difficult word, the etymology of which is very uncertain, appears only here and Daniel 2:8. It seems to mean, "The order has been published by me (comp. Esther 7:7; Isaiah 45:23), and therefore cannot be recalled."

Cut in pieces.--This was by no means an uncommon form of punishment: (See Smith's Assurbanipal, pp. 137, 245.)

Verse 5 - The king answered and said to the Chaldeans, The thing is gone from me if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. The version of the LXX. has slight but important differences from the Massoretic text. It is as follows "And the king answered and said to the Chaldeans, The thing is gone from me: if therefore ye do not tell me the dream truly and show me the interpretation thereof, ye shall be made an example of, and your goods shall be escheat to the royal treasury." Theodotion renders the last portion of the verse, "ye shall be destroyed (εἰς ἀπώλειαν ἔσεσθε), and your houses shall be plundered (διαρπαγήσονται)." The Peshitta is closer to the Massoretic, but, like Theodotion, softens the last clause into "plundered." The Vulgate retains the fierceness of the Massoretic, softened merely in phrase, not in meaning. The king answered and said to the Chaldeans, The thing is gone from me. The first thing to be noticed is the difference of the Q'ri and the K'thib in the word "Chaldean;" it is written כשׂדיא, according to the Syriac usage, not כשׂדאי according to the Chaldee. As the Book of Daniel was copied and recopied many times, probably at least scores of' times before, on the latest assignable critic d date of Daniel, the Massoretic text was fixed, and copied mainly by those whose language was Western not Eastern Aramaic. the occurrence of Syriac forms is more likely to be survivals from a Syriac original than insertions, either accidental or intentional. When the differences are so slight as those between Eastern and Western Aramaic, the tendency is to remove them rather than to accentuate them. The older interpretation of mill tha, "thing" or "word," was to take it as referring to the dream - that it was the matter that had gone from him. This, however, depends to a large degree on the moaning to be attached to ozda. Is it to be regarded as equivalent to azla, as if it were derived from אֲזַל, "to go;" or is azda to be regarded as Persian azdu, "sure," "diligent"? Delitzsch suggests azanda. "known." The two Greek versions render, ὁ λόγος ἀπ ἐμοῦ ἀπέστη, a phrase which may either be "the word has gone from me," or "the matter has departed from me," the latter being the more natural, from the meaning of ἀφίστημι. The Peshitta rendering is, "Sure is the word I have spoken." The older commentators have mainly taken this sentence as asserting that Nebuchadnezzar had forgotten the dream; Calvin. however, does so only because he feels himself compelled to take ver. 8 as meaning this; while Jephet-ibn-Ali and others assume this to be the meaning of the phrase. Aben Ezra takes azda as meaning "firm" or sure. Berthohlt, among moderns, maintains that millitha is "the dream." Most others assert the sentence to mean, "The word which has gone forth from me is sure;" this is also Professor Bevan's interpretation. Hitzig's view here is peculiar: he would translate, "For the matter is important to me." This view does not suit ver. 8. The lexicons differ in this. Winer first gives elapsus est, abiit, then adds, "unless rather it be derived from the Arabic (atzad), 'strong,' or from the Rabbinic אָזַד, robustus." Buxtorf does give the alleged Rabbinic use of the verb, but gives reference only to occurrence in the passage before us and ver. 8, and renders abire. Gesenius renders, "to depart," and quotes in support of this the Rabbinic formula, אזדא לטצמים, "to go to one's own opinion," spoken of a rabbi who holds a view not shared by any other. At the same time, Gesenius gives a meaning to the clause as a whole which accords with that of most commentators, "The word has gone out from me." Furst takes the word as meaning "firm," "sure," "unalterable." He too quotes the Rabbinic formula, as if it confirmed his view, which really it does not. Castell gives as robur, but appends no reference. Brockelmann does not give it at all, nor does Levy. Had Castell given any reference, it might have been argued to be a survival of a Syriac word through transcription; but we must remain in doubt in this, all the more so that the Peshitta does not transfer the word, which it would naturally have done had the word been extant in Syriac in A.D. . This would make it probable that it is an old word. The fact that it is used in Talmudic only in a formula, and then in a sense unsuitable to the present passage, confirms the idea of its age. It had probably a technical meaning, denoting that a certain matter was irrevocable. The Persian derivation of the word is by no means certain, though supported by Schrader and Noehleke. It may have a Shemitic root. אזז (azoz) Assyrian (Schrader, 526), "to be firm," may be the Assyrian form of the word, which becomes אזד in Syriac, and אזדא in status emphatieus. In Aramaic ז of Hebrew becomes ד, as זָהַב (zabab) and דְהַב (dehab), "gold." The Assyrian use of sibilants is more akin to Hebrew than to Aramaic. Sa, "this," is equivalent to זֶה (zeh), Schrader, 'Keiln.,' 586. If אזז were transferred from Assyrian and put in the status emphaticus, אַזְדָא is not an unlikely form for it to assume. Even grant the word to be Persian, it is far from proving, or even rendering it probable, that Daniel was composed in the days of the Maccabees. There is no trace of Persian producing much effect on the language of the numerous peoples that were subject to the Persian empire. There is no sign that the word was known in Palestine during the time when the Targums were becoming fixed. In Alexandria, where the Septuagint version of Daniel was made, the meaning of the word was not known, and was thought to be equivalent to אזל (azal). In Asia Minor, where Theodotion made his version, it was unknown. Jerome, who made his version, if not in Palestine, yet under Pales-tinian guidance, translates it also as equivalent to azal. The natural conclusion is that this book must have been composed not later than the Persian period, and not far from the centre of government. As we have already said, our interpretation agrees with that of Professor Bevan; we would render the phrase, "The word which has gone forth from me," i.e., "is fixed." The reason of the king's refusal to tell the wise men his dream is that he cannot do it, net because he has forgotten it, but because he has already announced that he wishes these soothsayers to prove their ability to give the interpretation of the dream by telling him what the dream was which he had had. He has committed himself to that course; he is a king, and he may not change, If ye will not make known to me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. The king, unaccustomed to be opposed or refused anything, at once determines that it is not inability to tell him what he wishes to know that hinders the soothsayers, but unwillingness. Of course, the abruptness of the action, immediate sentence pronounced on their hesitating to satisfy his demand, seems improbable. We must, however, remember that we have the account given us in the utmost brevity. We have the substance of the dialogue between the king and his astrologers. It is put in dialogue form simply because the Shemitic tongues naturally lend themselves to this mode of presentation. The sentence, "ye shall be cut in pieces," suggests some of the punishments inflicted by Asshurbanipal on those who rebelled against him. In the Aramaic the meaning literally is, "Ye shall be made pieces of." This is considerably softened in both the Greek versions. In the LXX. the rendering is, Παρὰ δειγματισθήσεσθε, "Ye shall be made an example of." Theodotion renders, Αἰς ἀπώλειαν ἔσεσθε, "Ye shall be for destruction." The Peshitta is stronger, if anything, from the succession of words, "Piece piece ye shall be cut." The punishment certainly was horrible, but not more so than the punishment David inflicted on the murderers of Ishbosheth. Indeed, in European countries a century and a half ago punishments yet more revolting were frequent. The punishment for treason in our own country was as horrible as anything well could be. The sentence, however, went further than merely the individuals. And your houses shall be made a dunghill. In the 'Records of the Past,' 1:27, 43, are references to something like this. "houses reduced to heaps of rubbish." That the houses thus made heaps of rubbish should therefore be made dunghills, is in perfect accordance with the manners at present holding in the East. The rendering of the Septuagint is very peculiar here, "And your goods shall be escheat to tire royal treasury (καὶ ὀναληφθήσεται ὑμῶν τὰ ὑπάρχοντα εἰς τὸ βασιλίκον)." This cannot be due to any desire to soften the meaning, for in the first place, in Daniel 7:29, where the same phrase occurs in the Aramaic, it is paraphrased, but not really changed; it is rendered δημευθήσεται. But further, the meaning here is perfectly different from that in the Aramaic of the Masse,retie recension. Theodotion's rendering is a softening of the Massoretic, "Your houses shall be (διαρπαγήσονται) torn down;" but the Septuagint quite changes the meaning. If the translator had a slightly blurred copy before him, he might read נזלו instead of נולי; that is to say, instead of "a dunghill," he read it as the third person plural pael of the verb אֲזַלַ (azal), "to go." When written in Sama-titan characters, or in old Phoenican characters, the last word would not be unlike למלך, "to the king." This is the only explanation of this variation that seems feasible, and it implies that the manuscript before the Septuagint translator was written in Eastern, not Western Aramaic. The pre-formative נ, used as the sign of the third person, is the peculiarity of Eastern Aramaic. The translator must have bad this generally before him in his manuscript, or he never could have made this mistake. This is another indication that the Aramaic of Daniel was originally not Chaldee, but Syriac. We can imagine the striking scene: on the one wide the haughty young conqueror, blazing in indignation at the obstinate refusal, as he counts it, of his soothsayers and augurs to tell him his dream and the meaning of it; on the other, the crouching crowd of magicians, astrologers, and oneiromantists, dispirited and nonplussed. Brought up in an absolute faith in astrology and augury, the king never doubted their ability to tell him his dream; it could only be a treasonable desire to hinder him from taking the suitable steps to avoid whatever danger might be threatened by it, or to gain whatever advantage might be promised. They would not tell him the dream, because by their rules the interpretation would be fixed, and from that they could I not escape. The king will not and cannot reverse his word, and they cannot tell him what he desires, and so they stand facing each other. 2:1-13 The greatest men are most open to cares and troubles of mind, which disturb their repose in the night, while the sleep of the labouring man is sweet and sound. We know not the uneasiness of many who live in great pomp, and, as others vainly think, in pleasure also. The king said that his learned men must tell him the dream itself, or they should all be put to death as deceivers. Men are more eager to ask as to future events, than to learn the way of salvation or the path of duty; yet foreknowledge of future events increases anxiety and trouble. Those who deceived, by pretending to do what they could not do, were sentenced to death, for not being able to do what they did not pretend to.
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Alphabetical: a and astrologers be Chaldeans command cut decided do dream firm firmly from have heap houses I If interpret interpretation into is it its king known limb made make me my not of pieces piles replied rubbish rubble tell The This to torn turned was what will you your

OT Prophets: Daniel 2:5 The king answered the Chaldeans The thing (Dan. Da Dn) Christian Bible Study Resources, Dictionary, Concordance and Search Tools
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