Daniel 2:31

Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. The Greek versions do not require notice, as they do not imply any difference in reading from the Massoretic text. The Peshitta is shorter, "Thou, O king, wert seeing, and, lo! a great image of beauty exceeding excellent, and it stood before thee." The opening clause of the next verse may be regarded as taking up the last clause of the verse before us. As to the Aramaic of the passage, it is to be observed that the s, me long form of the second person is used in Daniel 2:29 . The numeral חַד ( ḥad ) is used in this verse very much in the sense of the English indefinite article which is used to translate it in the English versions. It is represented in the Greek Version by μία . The particle אְלַוּ ( 'alu )," behold," does not occur in the Targums; a cognate form occurs in Samaritan, hala. In Talmudic it occurs in a form like the Samaritan. This word occurs in Daniel 7:1-28 ; varied by אֲרוּ ( 'arū ), which is regarded as a phonetic variation. It may, however, be due to defective penmanship, having the top of the ל too faintly written. Its etymology is doubtful. No Assyrian root has been found from which it may be derived. The word for "image," צֶלֶם ( tzelem ), occurs in the Palmyrene inscriptions, as the regular term for a memorial statue. Hence, unless reason can be shown to the contrary, we could assume, even though there had been no more, that the figure was like a statue of a man. The word for this, דִכֵּן ( diccēn ), occurs only in Daniel; the corresponding word in Ezra is דֵךְ ( dēc ) . The n sound is one that so readily slips away, that its presence as a final letter is a sign that the form of a word possessing it is in an older stage than that without it; hence we would argue that as דֵךְ ( dēc ) is older than דָא ( da ) of the Targums, so דִכֵּן ( diccēn ) of Daniel is older than דֵךְ ( dēc ) . The word that is most interesting is זִיוֵהּ ( zivēh ); it is rendered "brightness" in our version. It is recognized by Professor Bevan, on the authority of Delitzsch, as an Assyrio-Babylonian word, therefore affording an additional evidence of the Eastern origin of Daniel. Noldeke would derive it from the Persian zeb (quoted by Behrmann, but there is some mistake in his reference). This tendency to derive everything from the Persian is to be suspected. The long political connection between Babylon and the Aryan nations north and east of it might easily introduce words of such an origin into the writings of a Babylonian diplomat. Another derivation is from זָחָה ( zahah ), but seems doubtful, as, although in Hebrew, there is no trace of such a verb in Aramaic. The only other word that merits note is רֵוֵה ( rēvē ), "appearance." Professor Bevan says it is the only appearance in Aramaic of a corresponding root to the Hebrew רָאָה ( rā'āh ), "to see . " Daniel, it will be seen, lays stress on the emotions which each feature excited, in order to recall, not only the dream, but something of the feelings with which Nebuchadnezzar had beheld it. With this dream of Nebuchadnezzar we might compare the dream of the seer of Asshurbanipal, given by Lenormant, "The seer ( voyant ) narrated to Asshurbanipal how the goddess Istar had stood before him seated in her chariot, surrounded by flame, with a bow in her hand". It is unlikely that the colossal image was identified by Nebuchadnezzar with any one of the Babylonian gods; perhaps this was one of the elements of the terror excited by the vision, that he could not identify him. If he did make any identification, Daniel does not do anything to justify him in any such identification.