Daniel 4:9

O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. This verso is also omitted in the Septuagint. Theodotion and the Peshitta both have this passage, but with slight variations from the Massoretic text. Instead of "No secret troubleth [ אָנֵס , 'anays , 'compel,' Esther 1:8 ] thee," Thedotion renders, "No secret ( μυστήριον ) baffles ( ἀδυνατεῖ ) thee." The Peshitta renders. "And no secret is hid ( 'ethcasee ) from thee," reading, instead of אָנֵס , probably הִתְכְסִי . Behrmann, who translates the word by verborgen , thinks the choice of the word occasioned by Ezekiel 28:3 , " No secret is hid from thee" ( עְמָמוּךָ ), this last word, he thinks, occasioning the use of אנס ; but עֲמַם : is used in Aramaic (see Le Ezekiel 13:6 , "dark" of the spot of leprosy). It seems more probable that there is some mistake in the reading. The Massoretic reading of the last clause seems modelled on the situation in the second chapter, where Nebuchadnezzar demands of the magicians that they not only give the interpretation of the dream, but tell the dream itself. The versions here do not agree with the Massoretic. Theodotion renders, "Hear the vision ( ὅρασιν ) of the dream which I saw, and tell me its interpretation." The Peshitta has, "In the vision of my dream I was seeing visions of my head, and tell me the interpretation." The Massoretic reading contradicts the situation, and the variety of reading in the two versions confirms the suspicion of this verse induced by its absence from the Septuagint. "Master of the magicians" ( rab-ḥartummaya ) . There is nothing in Daniel 2:48 about the promotion of Daniel over the "magi-clans," but only over the "governors ( signeen ) of the wise men ( ḥakaymeen ) of Babylon" This is not to be in itself regarded as a proof of antagonism between these verses and the earlier portion of the, book, as Daniel might have been promoted in the interval. The Peshitta calls Daniel rab-haḥmeen , "chief of the wise men;" Theodotion, ἄρχων τῶν ἐπαοιδῶν . It is also to be observed that the writer of these verses does not make Daniel rab-mag , which so generally was anciently understood to mean "master of the magicians." Avoiding an alluring blunder is often as clear a proof of knowledge as a directly correct statement. "Spirit of the holy gods;" not " the Spirit," but " a spirit." The Authorized Version is here correct in translating "gods," not "God," as the adjective is plural; not as Theodotion, who renders, "a holy spirit of God," reading, רוּחַ אלה קְדוֹשָׁה .