DAN 4:27 Parallel Verse View

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Text critical issues=none Clarity of original=clear Importance to us=normal (All still tentative.)

OET (OET-RV) Therefore, your majesty, please consider my advice: stop sinning and do what is right, and stop disobeying God by starting to show mercy to the oppressed, so that perhaps your prosperity might be prolonged.”

Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

ULT Therefore, O king, let my advice be acceptable to you: break off your sins by practicing righteousness, and your iniquities by showing mercy to the oppressed, that perhaps there may be a prolonging of your prosperity.”

UST Your Majesty, please do what I am telling you to do. Stop sinning, and do what is right. Turn away from your evil behavior. Act mercifully to poor people. If you do that, perhaps you will continue to be sucessful.”

BSB Therefore, may my advice be pleasing to you, O king. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the oppressed. Perhaps there will be an extension of your prosperity.”

OEB No OEB DAN book available

WEBBE Therefore, O king, let my counsel be acceptable to you, and break off your sins by righteousness, and your iniquities by showing mercy to the poor. Perhaps there may be a lengthening of your tranquillity.”

WMBB (Same as above)

NET Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.”

LSV Therefore, O king, let my counsel be acceptable to you, and your sins by righteousness break off, and your perversity by pitying the poor, behold, it is a lengthening of your ease.”

FBV So, Your Majesty, please take my advice. Stop sinning and do what's right. End your iniquities and be merciful to the oppressed. Maybe then things will continue to go well for you.”

T4T ◄Your Majesty/O King►, please do what I am telling you to do. Stop sinning, and do what is right. Turn away from your evil behavior. Act mercifully to poor people. If you do that, perhaps you will continue to be sucessful.”

LEB Therefore, O king, let my advice be acceptable to you and your sin remove[fn] with righteousness and your iniquity with having mercy on the oppressed, _⌊in case there might be a prolongation of your prosperity_⌋.’ ”[fn]

4:27 Or “replace”

4:27 Literally “if will be prolongation for your prosperity”

BBE For this cause, O King, let my suggestion be pleasing to you, and let your sins be covered by righteousness and your evil-doing by mercy to the poor, so that the time of your well-being may be longer.

Moff Therefore let my advice be acceptable to you, O king; make an end of your sins by practising justice and showing pity to the oppressed: perhaps your prosperity may be prolonged.’

JPS (4-24) Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by almsgiving, and thine iniquities by showing mercy to the poor; if there may be a lengthening of thy prosperity.'

ASV Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if there may be a lengthening of thy tranquillity.

DRA And the king answered, and said: Is not this the great Babylon, which I have built to be the seat of the kingdom, by the strength of my power, and in the glory of my excellence?

YLT 'Therefore, O king, let my counsel be acceptable unto thee, and thy sins by righteousness break off, and thy perversity by pitying the poor, lo, it is a lengthening of thine ease.

Drby Therefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquillity.

RV Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if there may be a lengthening of thy tranquillity.
(Wherefore, Oh king, let my council/counsel be acceptable unto thee/you, and break off thy/your sins by righteousness, and thine/your iniquities by showing mercy to the poor; if there may be a lengthening of thy/your tranquillity. )

SLT Wherefore, O king, my counsel shall be pleasant to thee, and break off thy sins by justice, and thine iniquities in compassionating the poor; if it shall be a lengthening to thy peace.

Wbstr Wherefore, O king, let my counsel be acceptable to thee, and break off thy sins by righteousness, and thy iniquities by showing mercy to the poor; if it may be a lengthening of thy tranquillity.

KJB-1769 Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquillity.[fn]
(Wherefore, Oh king, let my council/counsel be acceptable unto thee/you, and break off thy/your sins by righteousness, and thine/your iniquities by showing mercy to the poor; if it may be a lengthening of thy/your tranquillity. )

4.27 a lengthening…: or, an healing of thine error

KJB-1611 [fn]Wherefore, O King, let my counsell be acceptable vnto thee, and breake off thy sinnes by righteousnesse, and thine iniquities by shewing mercy to the poore; if it may be a lengthening of thy tranquillitie.
(Modernised spelling is same as from KJB-1769 above, apart from capitalisation and footnotes)

4:27 Or, an healing of thine errour.

Bshps Wherfore, O king, let my counsel be acceptable vnto thee, and breake of thy sinnes by righteousnesse, and thyne iniquities by mercie towarde the poore: lo, let there be a healing of thyne errour.
(Wherefore, Oh king, let my council/counsel be acceptable unto thee/you, and break of thy/your sins by righteousness, and thine/your iniquities by mercy toward the poor: lo, let there be a healing of thine/your error.)

Gnva And the King spake and sayde, Is not this great Babel, that I haue built for the house of the kingdome by the might of my power, and for the honour of my maiestie?
(And the King spake and said, Is not this great Babel, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? )

Cvdl Wherfore (o kinge) be contet with my councel, that thou mayest lowse thy synnes with rightuousnesse, ad thyne offences with mercy to poore people: for soch thinges shall prolonge thy peace.
(Wherefore (o kinge) be content with my councel, that thou/you mayest/may lowse thy/your sins with righteousness, and thine/your offences with mercy to poor people: for such things shall prolong thy/your peace.)

Wycl and the kyng answeride, and seide, Whether this is not Babiloyne, the greet citee, which Y bildide in to the hous of rewme, in the miyt of my strengthe, and in the glorie of my fairnesse?
(and the king answered, and said, Whether this is not Babylon, the great city, which I built in to the house of realm, in the might of my strength, and in the glory of my fairness?)

Luth hub er an und sprach: Das ist die große Babel, die ich erbauet habe zum königlichen Hause durch meine große Macht, zu Ehren meiner Herrlichkeit.
(hub he at/to and spoke: The is the large Babel, the I built have for_the royal house through my large power(n), to/for honour(n) mine glory/splendour.)

ClVg Responditque rex, et ait: Nonne hæc est Babylon magna, quam ego ædificavi in domum regni, in robore fortitudinis meæ, et in gloria decoris mei?
(Responditque king, and he_said: Isn't_it these_things it_is Babylon big, how I I_built in/into/on house/home of_the_kingdom, in/into/on with_strength of_strength my, and in/into/on glory beauty my/mine? )

SOTN SIL Open Translator’s Notes:

Section 4:1–37: God judged King Nebuchadnezzar

The author of Daniel 4 wrote in the Aramaic language. These Notes are based on the BSB, which is based on the Aramaic text called the MT (Masoretic Text). However, the early Greek translation known as the Septuagint is different from the Aramaic text in many places in Daniel 4. Scholars are uncertain why the two are so different. It may be that the Greek translators worked from an Aramaic text that was different from that of the MT. The Notes will discuss the differences between the two texts for certain important passages.

The verse numbers of the BSB and most English versions are different from the verse numbers in the Aramaic text. The NJPS and NJB are two exceptions. They follow the verse numbers in the Aramaic text.Baldwin (p. 107) notes that the chapter divisions in the present Aramaic text were not necessarily those of the original text. The difference in numbering can cause confusion when citing verses in different translations. For example, Daniel 4:1 in the BSB is 3:31 in the NJPS and NJB. Daniel 4:4 is 4:1 in the NJB and NJPS, and so on. When these Notes cite verses in the NJPS and the NJB, they will give both the verse numbers in those versions and the corresponding BSB verse numbers.

Versions give different headings to Daniel 4. For example:

Nebuchadnezzar’s second dream (NRSV)

Nebuchadnezzar’s dream about a tree (NLT)

A letter from Nebuchadnezzar about his insanity (GW)

In some languages it may be more natural that the heading be a full sentence. For example:

Nebuchadnezzar dreamed a second dream

Nebuchadnezzar dreamed about a tree

Nebuchadnezzar wrote a letter about how he became insane

Special Problems:

1. Change of Speaker: In Daniel 4, the person who tells the story varies between the king and the narrator. For example:

A. In 4:1–18 the king told what happened to him in the first person.

B. In 4:19–27 the narrator told the story of how Daniel interpreted the king’s dream.

C. In 4:28–33 the narrator told what happened to Nebuchadnezzar.

D. In 4:34–37 the king again spoke directly in the first person.

The Notes will inform you when there is a change of speaker and suggest how to translate these passages.

2. Repetition: When Daniel interpreted the king’s dream (4:19–27), he repeated parts of what the king had previously told him (in 4:10–16). Later, when the narrator told what happened to the king (4:28–33), he repeated what Daniel had said would happen (in 4:25). This kind of repetition creates suspense in the story. Repetition also helps to emphasize the main theme of the account. For example, at the end of the account, the king repeated information from the beginning (4:3, 34). This information is the theme of the chapter: God is sovereign over human rulers.

3. Synonyms: The author liked to use synonyms, different words with the same or similar meaning. In some cases, he used synonyms to emphasize an idea. For example, in 4:37 the king used three synonyms in the same sentence to emphasize the idea of praise. In some languages this may not be natural. The Notes will suggest other ways you can translate synonyms.

4. Commands: In the dream, the angel made a number of commands. The text does not usually say to whom the angel was giving these commands. Sometimes the angel commanded non-living objects to do something. In all these cases, the angel was speaking a message from God. And when God commands that something happen, it will certainly happen. In some languages it may not be natural to use commands in this way. If that is true in your language, you may be able to translate these commands as authoritative declarations. The Notes will give examples of how you may do this.

5. Poetic Parallelism: The author of Daniel 4 liked to use poetic form to communicate ideas. In Aramaic poetry, authors often used pairs of clauses to say the same thing in two different ways. This type of poetry has many different functions. Sometimes the author used poetry to emphasize themes. Other times he used poetry to mark the climax of a section. This kind of poetry may not be natural in your language. The Notes will describe the function of the poetic speech in Daniel. They will also suggest some options on how you might translate this type of poetry in your own language.

6. Form: The author wrote Daniel 4 in the form of a royal proclamation. This proclamation form gives authority to the account. The style of the proclamation is similar to that of a letter, and the beginning of the chapter is similar to other Aramaic letters. The king first identifies himself. Second, he indicates to whom he is writing, that is, those he intends to read his letter. Third, he greets his readers. In your language, people may have a different way of identifying the author or addressee of a letter. The Notes will suggest some options on how to translate this letter style.

7. Key Terms: Two key terms in Daniel 4 are “earth” and “heaven.” Both words have more than one meaning. The Aramaic word that the BSB generally translates as “earth” can mean either “ground,” “land,” or “world.” The Aramaic word that the BSB generally translates as “heaven” can mean either “sky” or “where God lives.” In 4:26 the author used the word “Heaven” to refer to God himself. The author plays on these two words and their meanings to highlight the main theme of the chapter: “God in heaven rules over the affairs of men on earth.” The Notes will explain the meaning of these two key terms in each context.

4:27a

Therefore, may my advice be pleasing to you, O king.

¶ “Therefore, please accept my advice, my king.
¶ “That is why, O king, I hope you will agree to do what I have said.

Therefore: The Aramaic connector that the BSB translates as Therefore here introduces Daniel’s conclusion. Based on his interpretation of the dream, Daniel hoped the king would accept his advice and repent from his sins. See the Notes at 2:6a and 2:9e. Introduce Daniel’s concluding advice in a way that is natural in your language. For example:

This is why (GW)

So then (GNT)

may my advice be pleasing to you: The Aramaic clause is more literally “Let my advice be acceptable to you,” as in the RSV. Daniel was expressing a polite request. He asked the king to do what he was going to recommend. Translate this in a way that is natural in your language. For example:

Please accept my advice (NCV)

Please listen to me (NLT)

follow my advice (GNT)

my advice: The Aramaic word that the BSB translates as my advice means, “the counsel I am going to give” or, “what I recommend that you do.” Daniel gave this advice immediately after, in 4:27b–c. In some languages it may be natural to make it clear that he was referring to future advice by saying something like:

the following advice

what I am about to sayTranslator’s Handbook on Daniel.

O king: See the Notes at 2:4b, 2:29a, and 4:22a. Daniel addressed the king with respect.

4:27b–c

These verse parts form Daniel’s advice to the king. They are in poetic form. The second part (4:27c) repeats the meaning in the first part (4:27b), but in a more specific way. The poetic form of these two clauses marks these them as the climax of 4:19–27.

4:27b

Break away from your sins by doing what is right,

Stop sinning and do what is right.
Stop the bad things you are doing, and instead start living in a good way.

Break away from your sins by doing what is right: Daniel’s advice was in the form of a command. Daniel told the king to stop sinning and to start doing what was right. Instead of committing sins, he should start doing what is right. Other ways to translate this include:

Turn from your sins and start living right. (CEV)

Stop sinning, do what is right (GNT)

Break away from your sins: In this context the Aramaic word that the BSB translates as Break away has two possible meanings:

It can mean “break away from something,” that is, “stop doing something.”BDB: “to tear away, break off.” See Cornelis Van Dam. prq TDOTTE III: 694. Van Dam says, “In Aram. the root can also signify separating oneself from sin.” Baldwin (p. 114) cites Genesis 27:40 and Exodus 32:2 as support that the phrase means, “to break with old habits.” For example:
Stop sinning (NLT) (BSB, RSV, NJB, GW, NCV, GNT, NLT, CEV, KJV, NASB, ESV, REB)
It can mean “atone for.”LXX, S, Vg, NEB, Collins, p. 212. HALOT has “to remove, wipe away.” The LXX has: “to redeem.” However, see also Lucas, p. 101. Lucas explains that the verb prq can mean “redeem” when the object is the thing redeemed. That is not the case here. Similarly, Goldingay, p. 81. For example:
Atone for your sins (NRSV) (NJPS, NRSV)

It is recommended that you follow interpretation (1), along with the majority of English versions. Other ways to translate this include:

Renounce your sins (NIV)

break with your sins (NJB)

Turn from your sins (CEV)

your sins: The Aramaic word that the BSB translates as sins is a general term for acts that do not please God. You may be able to translate this as an action.

sinning (NLT)

doing what is wrongGeCL97.

by doing what is right: The Aramaic word that the BSB translates as by doing what is right is more literally “by righteousness.” The term “righteousness” here refers to righteous living, behavior that pleases God. In this context this includes generosity, justice, and fulfilling one’s duties and responsibilities. Daniel told the king to replace his sins with these good deeds. In some languages it may be natural to translate this as an independent clause. For example:

and do what is right (NCV)

and start living right (CEV)

4:27c

and from your iniquities by showing mercy to the oppressed.

Put an end to doing evil things. Be kind to the poor/needy.
Stop doing wrong things. Start doing good to those who are wretched.

and from your iniquities: The verb “renounce” or “break away from” is implied from 4:27b. In some languages it may be necessary to supply a verb here so that the meaning is clear. If that is true in your language, you may use the same verb as in 4:27b or a close synonym. For example:

Stop doing wicked things (NCV)

iniquities: This is a synonym to “sinning” in 4:27b. It refers to doing wrong things, evil deeds.Harry F. van Rooy, ʿwh NIDOTTE 6:340. English versions have:

wickedness (NIV)

crimes (NJB)

wicked things (NCV)

If you do not have a synonym for sin, you may be able to use the same word twice. Daniel said the same thing in two different ways in order to emphasize it.

by showing mercy to the oppressed: The phrase by showing mercy to the oppressed indicates what the king should do. Daniel told him to replace his iniquities with mercy. Other ways to translate this include:

and be kind to the poor (NCV)

by being kind to the oppressed (NIV)

The expression showing mercy to the oppressed is a specific example of “doing what is right” in 4:27b. It means to act in a merciful way toward people in need. It implies giving them what they need, rather than just thinking of them in a kindly way. Other ways to translate this include:

be merciful to the poor (GNT)

show kindness to those in need

the oppressed: The Aramaic word that the BSB translates as the oppressed is a general word referring to poor people, those lacking the basic necessities of life. Other ways to translate this idea in English include:

the poor (GNT)

the needy

those in want

General Comment on 4:27b–c

Daniel 4:27c repeats the same idea as 4:27b but is more specific. It explains 4:27b by giving a specific example of righteousness or right behavior. In some languages it may be more natural to combine these two parts of the verse. For example:

^27b-cStop sinning and start living right. Be kind to the poor.

4:27d

Perhaps there will be an extension of your prosperity.”

It may be that then you will continue to be successful.”
Perhaps then God will allow you to keep on living/ruling with great prosperity/success.”

Perhaps there will be an extension of your prosperity: Daniel said that the king could continue to prosper if he turned from his sins. There are two interpretations of this expression:

It introduces a possible result. For example:
Perhaps then you will continue to prosper. (NLT) (BSB, NIV, NET, KJV, RSV/NRSV, GW, NLT, REB, NCV, NJPS, NASB, ESV)
It introduces a certain result. For example:
Then you will continue to be prosperous (GNT) (GNT, CEV)

It is recommended that you follow interpretation (1), along with the majority of English versions. The Aramaic text suggests the idea of doubt or possibility rather than certainty.

Other ways to translate this include:

your prosperity may be prolonged (NRSV)

Perhaps your prosperity will be prolonged. (NET)

there will be an extension of your prosperity: The abstract noun prosperity refers to the idea of being successful in some way: depending on the context, happy, healthy, powerful, or respected.HALOT. Lucas (p. 99) translates “well-being.” This is the same word that was used in 4:4 to describe the King’s state before the dream. In this context, it refers primarily to Nebuchadnezzar’s reign in Babylon, his power and fame. In some languages it may be natural to translate this idea using a verb. For example:

you might continue to be successful (NCV)

you may continue to prosper as ruler