DAN 4:31 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) He’d only just finished saying that when he heard a voice in the sky, “It’s now decreed to you, King Nebuchadnezzar: you’ve just lost your kingdom.

4:31 Note: KJB: Dān.4.34

4:31 OSHB variant note: ו/ל/עלי/א: (x-qere) ’וּ/לְ/עִלָּאָ/ה֙’: lemma_c/l/5943 n_1.1.0 morph_AC/To/Aamsd/Td id_27R76 וּ/לְ/עִלָּאָ/ה֙

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 While the words were still in the mouth of the king, a voice fell from heaven: “O King Nebuchadnezzar, to you it is declared: the kingdom has departed from you.

UST While he was still saying this, God spoke from heaven and said, “King Nebuchadnezzar, this is what I am saying to you: You are no longer the ruler of this kingdom!

BSB While the words were still in the king’s mouth, a voice came from heaven: “It is decreed to you, King Nebuchadnezzar, that the kingdom has departed from you.

OEB No OEB DAN book available

WEBBE While the word was in the king’s mouth, a voice came from the sky, saying, “O King Nebuchadnezzar, to you it is spoken: ‘The kingdom has departed from you.

WMBB (Same as above)

NET While these words were still on the king’s lips, a voice came down from heaven: “It is hereby announced to you, King Nebuchadnezzar, that your kingdom has been removed from you!

LSV While the word is [in] the king’s mouth a voice from the heavens has fallen: “They are saying to you: O Nebuchadnezzar the king, the kingdom has passed from you,

FBV The words were still on the king's lips when a voice came from heaven, “King Nebuchadnezzar, this is what is decreed concerning you: the kingdom has been taken away from you.

T4T While he was still saying this, God [MTY] spoke from heaven and said, “King Nebuchadnezzar, this is what I am saying to you: You are no longer the ruler of this kingdom!

LEB While the words were still in the mouth of the king, a voice from heaven came, saying, ‘To you, King Nebuchadnezzar, it is declared that the kingdom has departed from you,

BBE While the word was still in the king's mouth, a voice came down from heaven, saying, O King Nebuchadnezzar, to you it is said: The kingdom has gone from you:

Moff The words had not left his lips when a voice fell from heaven: ‘O king Nebuchadnezzar, here is your sentence: your kingdom is taken from you!

JPS (4-28) While the word was in the king's mouth, there fell a voice from heaven: 'O king Nebuchadnezzar, to thee it is spoken: the kingdom is departed from thee.

ASV While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee:

DRA Now at the end of the days, I Nabuchodonosor lifted up my eyes to heaven, and my sense was restored to me: and I blessed the most High, and I praised and glorified him that liveth for ever: for his power is an everlasting power, and his kingdom is to all generations.

YLT 'While the word is [in] the king's mouth a voice from the heavens hath fallen: To thee they are saying: O Nebuchadnezzar the king, the kingdom hath passed from thee,

Drby While the word was in the king's mouth, there fell a voice from the heavens: King Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee;

RV While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken: the kingdom is departed from thee.
(While the word was in the king’s mouth, there fell a voice from heaven, saying, Oh king Nebuchadnezzar, to thee/you it is spoken: the kingdom is departed from thee/you. )

SLT Yet the word in the king’s mouth, a voice from the heavens fell to thee, being said, O Nebuchadnezzar the king, the kingdom passed away from thee:

Wbstr While the word was in the king's mouth, there fell a voice from heaven, saying , O king Nebuchadnezzar, to thee it is spoken; The kingdom hath departed from thee.

KJB-1769 While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee.
(While the word was in the king’s mouth, there fell a voice from heaven, saying, Oh king Nebuchadnezzar, to thee/you it is spoken; The kingdom is departed from thee/you. )

KJB-1611 While the word was in the Kings mouth, there fell a voice from heauen, saying, O King Nebuchad-nezzar, to thee it is spoken; The kingdome is departed from thee.
(Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)

Bshps Whyle these wordes were yet in the kinges mouth, there fell a voyce from heauen, saying: O king Nabuchodonozor, to thee be it spoken, Thy kingdome is departed from thee,
(While these words were yet in the kings mouth, there fell a voice from heaven, saying: Oh king Nabuchodonozor, to thee/you be it spoken, Thy/Your kingdom is departed from thee/you,)

Gnva And at the ende of these dayes I Nebuchad-nezzar lift vp mine eyes vnto heauen, and mine vnderstanding was restored vnto me, and I gaue thankes vnto the most High, and I praysed and honoured him that liueth for euer, whose power is an euerlasting power, and his kingdome is from generation to generation.
(And at the end of these days I Nebuchad-nezzar lift up mine eyes unto heaven, and mine understanding was restored unto me, and I gave thanks unto the most High, and I praised and honoured him that liveth/lives forever, whose power is an everlasting power, and his kingdom is from generation to generation. )

Cvdl Whyle these wordes were yet in the kynges mouth, there fell a voyce from heaue, sayengt: O kinge Nabuchodonosor, to the be it spoke: Thy kyngdome shall departe from the,
(While these words were yet in the kings mouth, there fell a voice from heaven, sayengt: Oh king Nebuchadnezzar, to the be it spoke: Thy/Your kingdom shall depart from them,)

Wycl Therfor after the ende of daies, Y, Nabugodonosor, reiside myn iyen to heuene, and my wit was yoldun to me; and Y blesside the hiyeste, and Y heriede, and glorifiede hym that lyueth with outen ende; for whi his power is euerlastynge power, and his rewme is in generacioun and in to generacioun.
(Therefore after the end of days, I, Nebuchadnezzar, raised mine eyes to heaven, and my wit was yoldun to me; and I blessed the highest, and I heriede, and glorifiede him that liveth/lives without end; for why his power is everlasting power, and his realm is in generation and in to generation.)

Luth Nach dieser Zeit hub ich, Nebukadnezar, meine Augen auf gen Himmel und kam wieder zur Vernunft und lobte den Höchsten. Ich preisete und ehrete den, so ewiglich lebet, des Gewalt ewig ist und sein Reich für und für währet,
(After this time/period hub I, Nebukadnezar, my eyes on/in/to to/toward heaven and came again to/for reason and praised the highest_(one). I praised and honours(v)e him, so forever lives, the violence forever is and be kingdom for/in_favour_of and for/in_favour_of lasts,)

ClVg Igitur post finem dierum, ego Nabuchodonosor oculos meos ad cælum levavi, et sensus meus redditus est mihi: et Altissimo benedixi, et viventem in sempiternum laudavi et glorificavi: quia potestas ejus potestas sempiterna, et regnum ejus in generationem et generationem.
(Therefore after the_end days, I Nabuchodonosor the_eyes mine to the_sky I_lifted, and sense mine returnsus it_is to_me: and Most_High benedixi, and living in/into/on eternal I_praised and glorificavi: because power his power everlasting, and kingdom his in/into/on generation and generation. )

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.

Paragraph 4:31–32

A voice from heaven told Nebuchadnezzar that he would receive punishment for his pride.

4:31a

While the words were still in the king’s mouth, a voice came from heaven:

¶ While the king was still saying these words, a heavenly being said:
¶ While I was still speaking, I heard someone in heaven say:

While the words were still in the king’s mouth: This is a figure of speech. It indicates that the king was still talking when someone interrupted him. Other ways to translate this include:

Even as the words were on his lips (NIV)

While he was still speaking these words (NLT)

While the king was still speaking

a voice came from heaven: The Aramaic text is more literally “a voice fell from the heavens” (similar to the RSV). This is a figure of speech. The king heard someone speak to him from heaven. The text implies that it was God or his angel who spoke. In some languages it may not be natural to say that a voice spoke. If this is the case in your language, you can say:

Someone spoke from heaven

A heavenly being said

I heard these words from heaven

heaven: The word heaven here refers to the place where God lives. Daniel and Nebuchadnezzar thought of this place as somewhere in or beyond the sky.

4:31b

“It is decreed to you, King Nebuchadnezzar,

“King Nebuchadnezzar, listen to what I have to say to you^(sing).
“I have a message for you, King Nebuchadnezzar! God decrees that
“This message is for you, King Nebuchadnezzar!

It is decreed to you: The Aramaic phrase that the BSB translates as It is decreed to you is more literally “they are saying to you.” In this context it implies that God and other heavenly beings had said or ordered something concerning Nebuchadnezzar. The message or decree follows. In some languages it may be natural to translate the phrase It is decreed as a noun. For example:

Listen to this decree

This message is for you! (NLT)

Here is the decision concerning you:

King Nebuchadnezzar: The heavenly being/voice addressed the king by his name. In some languages it may be natural to put this address at the beginning of the speech. For example:

O King Nebuchadnezzar, to you… (RSV)

4:31c

that the kingdom has departed from you.

You^(sing) will no longer rule this kingdom.
you^(sing) will no longer be king of Babylon.
your^(sing) rule over Babylon has come to an end.

the kingdom has departed from you: The Aramaic text that the BSB translates as the kingdom has departed from you is more literally “the kingdom has passed away from you.” It indicates that the king would no longer be able to rule over Babylon. You should translate in a way that shows that the speaker spoke with authority. What he said happened because he said it. Other ways to say this include:

The kingdom has departed from you. (RSV)

You are no longer ruler of this kingdom. (NLT)

This kingdom is no longer yours. (CEV)

In some languages, it may be necessary to make explicit who had taken the kingdom from Nebuchadnezzar. If that is true in your language, you may say:

I/We have stopped you from ruling.

God has ended your rule.

the kingdom: The Aramaic word that the BSB translates as the kingdom here refers to Nebuchadnezzar’s right to rule, his power over the kingdom of Babylon. Other ways to translate this include:

Your royal power (GNT)

Your royal authority (NIV)

See the Notes at 4:3c.

Parallel DAN 4:31

Section 4:1–37: God judged King Nebuchadnezzar

Paragraph 4:31–32

4:31a

4:31b

4:31c