[Daniel 2:1] Uvishnat (וּבִשְׁנַת - And in the... year): One interpretation (lit. "says the book," possibly referring to an interpretation of the book) is that this was the second year of Nebuchadnezzar's reign over Jerusalem, after Zedekiah rebelled against him and he [Nebuchadnezzar] destroyed it. And Rabbi Moshe [perhaps Ibn Gikatilla] said: that [only] two years remained of his reign [at this point]. But we have not found anything like this [latter interpretation] in all of Scripture. And the correct [interpretation] in my eyes is: [It refers to the second year] of his reign over all the nations that Jeremiah mentioned he would conquer [cf. Jeremiah 25:9, Jeremiah 27:6]. Then [after achieving this dominion] he became tranquil and thought thoughts upon his bed about what would be in the end of days, as Daniel mentioned [later, Daniel 2:29]. And it mentions dreams [plural] because in the statue there is gold, silver, bronze, iron, and earthenware – whereas the [usual] way of a dreamer is to see one thing [a singular object].

[Daniel 2:1] Vatitpaʿem (וַתִּתְפָּעֶם - His spirit was agitated): [This root פ-ע-ם relates to being struck or agitated,] like [David says]: “I was agitated (nifʿamti - נִפְעַמְתִּי) and could not speak” [Psalms 77:5)]. And their derivation is [related to the striking action in] “striking (holem - הוֹלֵם) the anvil (paʿam - פַּעַם)” [Isaiah 41:7] – like a person who is struck/crushed and struck/crushed again. The Gaon [Saadia Gaon] said: that Pharaoh knew the dream but did not know its interpretation, therefore it is written concerning Pharaoh “and his spirit was agitated” (vattippaʿem rucho - וַתִּפָּעֶם רוּחוֹ, Genesis 41:8), which is from the Nifal conjugation. But [regarding] Nebuchadnezzar, who did not know the dream or the interpretation, it is written concerning him “and his spirit became agitated” (vatitpaʿem rucho - וַתִּתְפָּעֶם רוּחוֹ, Daniel 2:1), [using the Hitpael conjugation]. If so [Ibn Ezra challenges Saadia], what will he do [with the fact] that he [Nebuchadnezzar himself later] says “my spirit was agitated” (vatipaʿem ruchi - וַתִּפָּעֶם רוּחִי) [Daniel 2:3], [using the Nifal form even though he didn't know the dream]? And it is possible that the dagesh [doubling dot] in the Pey [פ] of vatipaʿem (וַתִּפָּעֶם - Nifal form) is instead of the Nun [which typically characterizes] the Nifal conjugation [indicating assimilation]. Because a verb which is transitive [in Qal/Piel] can be [expressed passively/reflexively in the] Nifal – like “and he fought (vayilachem - וַיִּלָּחֶם, Nifal) against Israel” [Numbers 21:1]. Or [alternatively, explaining the Hitpael form וַתִּתְפָּעֶם in this verse, Daniel 2:1], the dagesh in the Pey is due to the assimilation of the Tav [ת] of the Hitpael conjugation [a common feature of this conjugation with certain root letters]. And thus, “his spirit became agitated” (vatitpaʿem rucho) would be like [saying] “his strength became agitated/stirred” (vatipaʿem kocho - וַתִּפָּעֶם כֹּחוֹ). [This is perhaps] in the way of [the grammatical structure in] “And the one being purified (ha-mitaher - הַמִּטַּהֵר, Hitpael participle) shall wash (v'kibbes - וְכִבֶּס, Piel) his clothes” [Leviticus 14:8]. [Regarding the phrase] And his sleep was upon him (וּשְׁנָתוֹ נִהְיְתָה עָלָיו - u-shnato nihyetah alav): The meaning of “was upon him” (nihyetah alav - נִהְיְתָה עָָלָיו) is the opposite of “and my sleep was sweet (arvah - עָרְבָה) to me” [Jeremiah 31:26]; [meaning] in the sense of being disturbed/disrupted (shibbush - שִׁבּוּשׁ). And similar to it is [Daniel's statement]: “I was undone/faint (nihyeiti - נִהְיֵיתִי) and sick” [Daniel 8:27]. And it is close in meaning to [the concept expressed by the similar-sounding root for lamentation, as in] “a lamentation shall be” (n'hi nihyah - נְהִי נִהְיָה) [cf. Micah 2:4].

[Daniel 2:2] Vayomer ha-melech... la-chartummim (וַיֹּאמֶר הַמֶּלֶךְ... לַֽחַרְטֻמִּים - And the king ordered... magicians): These are the sages of natural science (chakhmei ha-toladet - חַכְמֵי הַתּוֹלֶדֶת) who know the fundamental principles (ikkarim - עִקָּרִים) and the properties/outcomes (toladot - תּוֹלָדוֹת) of everything, and all actions that are performed secretly (b'lat - בְּלָט). And thus it is written regarding the magicians (chartummim - חַרְטֻמִּים) of Egypt [cf. Exodus 7:11, Exodus 7:22, etc.].

[Daniel 2:2] v'la-ashshafim (וְלָֽאַשָּׁפִים - And Exorcists/Astrologers): These are the physicians (rof'im - רוֹפְאִים). v'la-mekhashshefim (וְלַֽמְכַשְּׁפִים - And Sorcerers): These are the ones who alter the natural order (davar ha-toladah - דְּבַר הַתּוֹלָדָה) to visual appearance [i.e., create illusions].

[Daniel 2:2] v'la-Kasdim (וְלַכַּשְׂדִּים - And the Chaldeans): These are the sages of the constellations/astrology (chakhmei ha-mazzalot - חַכְמֵי הַמַּזָּלוֹת). [And elsewhere mentioned are] the Diviners/Deciders (v'ha-gazrin - וְהַגָּזְרִין [cf. Daniel 2:27]): they are the masters of divination (kesamim - קְסָמִים) who practice augury (nichushim - נִחוּשִׁים). And these [types of practitioners] are the ones the king needs [for this matter], not the sages of measurements (middot - מִדּוֹת), calculation (cheshbon - חֶשְׁבּוֹן), valuations (arakhim - עֲרָכִים), the science of building (chokhmat ha-binyanim - חָכְמַת הַבִּנְיָנִים), or the higher wisdom [metaphysics] (ha-chokhmah ha-elyonah - הַחָכְמָה הָעֶלְיוֹנָה). And behold, he called the Magicians (chartummim) because they know the fundamental principles of dreams and how the soul sees visions of the night. He also called the Exorcists/Astrologers (ashshafim) [whom Ibn Ezra identified as physicians] because they know, from the pulse of the arm or from the urine, the changes in the body – and most dreams follow the constitution (matkonet - מַתְכֹּנֶת) of the body [so they might diagnose the cause of the troubling dream]. He also called the Sorcerers (mekhashshefim) because they know the propitious times/hours for performing their actions, [thinking] perhaps they could observe [astrological conditions?] and know the dream according to the arrangement of the stars at this [particular] hour. He also called the Chaldeans (Kasdim) [astrologers] because they know future events according to their craft, through their knowledge of people's nativities (moladim - מוֹלָדִים) – calculating the [planetary positions by astrological] degrees (maʿalot - מַעֲלוֹת) concerning the [astrological] terms (g'vulin - גְּבוּלִין), and concerning the aspects (mabbatim - מַבָּטִים) of the planets ("serving stars") and the two luminaries [Sun and Moon], and the cycles (tekufot - תְּקוּפוֹת) of the year, month, week, and day. And they knew Nebuchadnezzar's nativity chart. Therefore, the Chaldeans answered first [cf. Daniel 2:4], because the matter [of interpreting such a significant dream] depended on them and their [astrological] wisdom, according to their own claims.

[Daniel 2:3] Vayomer (וַיֹּאמֶר - And the king said): One of the Geonim said: that Nebuchadnezzar did know the dream and came [with this demand] to test his wise men. [The Gaon argued that] if this were not so, he would not have believed Daniel's words [later]. But behold, Scripture [the verse itself] attests: “my spirit was agitated (vatipaʿem ruchi - וַתִּפָּעֶם רוּחִי) to know the dream.” And when he [Daniel later] said to him [the king] “your thoughts came [to your mind] upon your bed” [Daniel 2:29], he [the king] immediately remembered that it was so. And when he [Daniel] mentioned the statue, then he [the king] likewise remembered it.

Daniel 2:4] Vayedabberu (וַֽיְדַבְּר֧וּ - And the Chaldeans spoke): Now [the book] begins to speak the Chaldean language [Aramaic], which is the language of the king, as they [the Chaldeans] spoke [to the king] and he replied to them [in that language].

[Daniel 2:5] ʿAneh malka (עָנֵה מַלְכָּא - Answered the king): There are many words in the Chaldean language [Aramaic] whose interpretation depends on the context (lit. 'according to the sense of the place'). And according to my interpretation, azda (אַזְדָּא) [from the phrase mill'ta minni azda (מִלְּתָה מִנִּי אַזְדָּא)] is like kayyama (קַיָּמָא) [Aramaic: established, certain] and is true. The meaning is: this word/decree is established/certain [from me]. However, [the consequence is]: “If you will not make known to me the dream and its meaning,” you are liable to death [This is Ibn Ezra's paraphrase of the threat haddamin titʿavdun (הַדָּמִין תִּתְעַבְדוּן)]. And Yefet [ben Ali] said: [It means] “you shall be made pieces, pieces” (k'tiʿot k'tiʿot - קְטִיעוֹת קְטִיעוֹת). And he [Yefet] said that similar [usage of the related root ד-מ-ה, meaning 'to resemble' or 'to destroy/silence', connecting it to haddamin] is [in] “the king of Samaria shall be utterly cut off (nidmoh - נִדְמֹה)” [Hosea 10:15] and likewise “and I will destroy (v’damiti - וְדָמִיתִי) your mother” [Hosea 4:5]. As if it said: Pieces, pieces you shall be made by the sword. And the word n'vali (נְוָלִי) [from the phrase u-vatteikhon n'vali yit'samun (וּבָתֵּיכוֹן נְוָלִי יִתְּשָׂמוּן) - and your houses shall be made into n'vali] [means] ruins, destruction, and desolation. And Rabbi Yeshua said: [It means] like domen (דֹּמֶן - dung/refuse).

[Daniel 2:6] V'hen... u'nevizbah (וְהֵן... וּנְבִזְבָּה - But if... and presents/rewards): U'nevizbah [Means] a gift (minchah - מִנְחָה) and a present (doron - דּוֹרוֹן).

[Daniel 2:7] ʿAnu tinyanut (עֲנוּ תִנְיָנוּת - They answered a second time): The Gaon [Saadia Gaon] said: that they did not add anything now beyond their first answer, except that in the first instance [Daniel 2:4] they were speaking directly to the king (l'nochach ha-melekh - לְנֹכַח הַמֶּלֶךְ), in the manner of [Jacob saying to Isaac] “Arise, now, sit” (kum na sh'vah - קוּם נָא שְׁבָה) [Genesis 27:19]. But now [they use] the third-person singular jussive form ["Let the king tell..."] which is not [so directly] addressed [to the person present], like [Esau saying of Isaac] “Let my father arise” (yakum avi - יָקֻם אָבִי) [Genesis 27:31]. And the reason [according to the Gaon] is that they were afraid to speak directly to him [now], and [so] they said [in effect]: "We have no [other] response to give back except what we [already] responded to the king." [The shift to a more indirect grammatical form reflects their fear and inability to offer a different answer.]

[Daniel 2:8] ʿAneh malka (עָנֵה מַלְכָּא - Answered the king): [The king says:] Truly (min yatziv - מִן־יַצִּיב, lit. "from certainty") I know that you are buying time (ʿiddana antun zavnin - עִדָּנָא אַנְתּוּן זָבְנִין). The meaning is: you are delaying the hour/stalling. This is because (kol kovel di - כָּל־קֳבֵל דִּי) you saw that the word/decree (mill'ta - מִלְּתָא) is established/certain (azda - אַזְדָּא) from me. And it [the decree] is: "If you do not make the dream known to me, your sentence (dat'khon - דָּתְכוֹן) is one" [cf. Daniel 2:9] – the sentence (ha-dat - הַדָּת) that I gave, that you will be killed. And the Dalet (ד) of [the word] hizdaminton (הִזְדַּמִּנְתּוּן - "you have prepared/agreed upon" [found in Daniel 2:9]) [stands] instead of the Tav (ת) of the Hitpael conjugation [due to assimilation]. And Rabbi Marinus said: that similarly the word hizzakku (הִזַּכּוּ - "cleanse yourselves," Isaiah 1:16) is like hizdakku (הִזְדַּכּוּ - hypothetical form). But it is not plausible for it (hizzakku) to be from the Nifal conjugation because of the dagesh [strong dot] in the Khaf (כּ). And Rabbi Moshe [ibn Gikatilla] HaKohen Sefardi said: that it (hizzakku) is the Hitpael conjugation, and the dagesh in the Zayin (זּ) is due to the assimilation of the Tav (ת) [meaning the original form was hithzakku (הִתְזַכּוּ)]. And this is correct in my eyes.

[Daniel 2:9] ʿad di ʿiddana yishtanne (עַד דִּי עִדָּנָא יִשְׁתַּנֵּא - ...until the time/circumstances change): [The king means, you hope to stall until] "And I [the king] become occupied with another matter" [and forget about this].

[Daniel 2:10] ʿAnu Khasda'e (עֲנוּ כַשְׂדָּאֵי - Answered the Chaldeans): [They said:] There is no man (enash - אֱנָשׁ) on the dry land (ʿal yabeshta - עַל־יַבֶּשְׁתָּא) who can tell the king's matter (millat malka - מִלַּת מַלְכָּא). And behold, every king who was before you never asked such a question as this.

[Daniel 2:11] U-mill'ta... yakkirah (וּמִלְּתָא... יַקִּירָה - And the matter... is difficult): [The word yakkirah means difficult/weighty,] like [the usage in] “And costly/precious (v'yakar - וְיָקַר) is the redemption of their soul” [Psalms 49:9], for which no [sufficient] value/reason can be found (shelo matz'ah taʿam - שֶׁלֹּא מָצְאָה טַעַם). [The parallel illustrates the weightiness or difficulty implied by the root י-ק-ר].

[Daniel 2:11] Elahin (אֱלָהִין - Gods): [The Chaldeans refer to beings who] are the upper angels, who are the form of truth (tzurat emet - צוּרַת אֱמֶת) and are not like bodies [i.e., they are incorporeal]. And the [human] souls are derived (nigzarot - נִגְזָרוֹת, lit. 'cut') from them, like light that goes out from the sun. But the souls are [like] bodies [in that they are embodied or less pure/more limited than the angels]. Therefore, they [human souls] do not know the hidden things except a little, and [primarily] in visions of the night when the souls are not occupied with the needs of the body. And one who knows the secret of the soul will testify to my words.

[Daniel 2:12] Kol kovel denah (כָּל־קֳבֵל דְּנָה - Because of this): [Regarding the word] became angry/provoked (benas - בְּנַס) - [this means] "with rage" (b'zaʿaf - בְּזַעַף) [which is its] Aramaic equivalent/translation (Targum), and [it is related to the Hebrew] “and they look troubled/angry” (v'hinam zoʿafim - וְהִנָּם זוֹעֲפִים) [Daniel 1:10].

[Daniel 2:12] chakkimei Vavel (חַכִּימֵי בָבֶל - wise men of Babylon): They are the ones mentioned at the beginning [Daniel 2:2].

[Daniel 2:13] V'data nefqat (וְדָתָא נֶפְקַת - And the decree went out): The decree went out from before the king.

[Daniel 2:14] Be'dayin (בֵּאדַיִן - Then): Then (az - אָז) Daniel answered (hetiv - הֵתִיב) with counsel (ʿeta - עֵטָא) and discretion/reason (teʿem - טְעֵם). And behold, [the concept of giving good counsel/reason is] like [in Proverbs 26:16 concerning] “seven men who can render a reason” (shivʿah meshivei taʿam - שִׁבְעָה מְשִׁיבֵי טָעַם). [Regarding] Arioch, the captain of the guards (rav tabbachayya - רַב־טַבָּחַיָּא): [Consider] Potiphar, Pharaoh's captain of the guard (sar ha-tabbachim - שַׂר הַטַּבָּחִים) [Genesis 39:1]. According to my opinion, [the meaning of the title is complex because] the word tabbach (טַבָּח) in the Holy Tongue [Hebrew] is interpreted in two senses/meanings (טעמים): The first: killing/slaughter (harigah - הֲרִיגָה), like [the title] chief of the executioners/slaughterers (rav tabbachim - רַב טַבָּחִים). And the proof [that Arioch's title relates to killing] is [the phrase in this verse] “who had set out to put [them] to death” (di nefaq l'qattala - דִּי נְפַק לְקַטָּלָא). And similar to it [the use of the root ט-ב-ח for killing] is [the phrase] “like a lamb (k'cheves) or a ram (alluf) led (yuval) to the slaughter (litvoach) like sheep (k'tzon)” [cf. Jeremiah 11:19]. And many [other examples] are like this. And the second meaning is like [the word] in the language of Ishmael [Arabic] for cook/butcher (mevashel - מְבַשֵּׁל). Like [in]: “and slaughter a slaughtering (v'tavoach tevach) and prepare (v'hachen)” [Genesis 43:16]. [This second meaning is supported by verses like I Samuel 8:13 referring to women as] “perfumers (l'raqqachot) and cooks/butchers (ul'tabbachot)” – because women do not [ritually] slaughter. And also [the verse] “And the cook (ha-tabbach) took up (vayarem) [the portion]” [I Samuel 9:24]. And because the chief baker baked the bread and the chief cupbearer was his counterpart, therefore I said [in Genesis commentary] that he [Pharaoh] put them [the baker and cupbearer] in the house of their colleague [Potiphar], who was the chief cook (שר המבשלים), and did not put them in the prison where all prisoners were confined, because of their high rank as officials. [This digression clarifies the dual meaning of tabbach relevant to understanding Potiphar and perhaps Arioch].

[Daniel 2:15] ʿAneh v'amar (עָנֵה וְאָמַר - Answered and said): The meaning of urgent/harsh (mehachtz'fah - מְהַחְצְפָה) is hastiness/urgency (mehirut - מְהִירוּת). Then (Edayin - אֱדַיִן) Arioch informed Daniel [of the matter], so that he [Daniel] could come and request time for himself. And so he [Daniel] did. And Daniel came and requested from the king, [perhaps framing his need for time with words similar to those] in the Holy Tongue [Hebrew, from Isaiah 21:12]: “If you would inquire, inquire” (im tivʿayun beʿayu - אִם־תִּבְעָיוּן בְּעָיוּ).

[Daniel 2:17] Edayin Daniel l'vaiteh azal (אֱדַיִן דָּנִיֵּאל לְבַיְתֵהּ אֲזַל - Then Daniel went to his house): [He went directly home] in order not to be occupied with any other matter, [but rather] to be secluded (l'hitboded - לְהִתְבּוֹדֵד) with his companions [to focus solely on this issue].

[Daniel 2:18] V'rachamin... min kodam Elah shemayya (וְרַחֲמִין... מִן־קֳדָם אֱלָהּ שְׁמַיָּא - And [to request] mercy from before the God of Heaven): [They turned to God] because there is no sage on earth who could help (l'hoʿil - לְהוֹעִיל, be beneficial) in this matter.

[Daniel 2:19] Raza (רָזָא - Mystery): This [word] means secret (sod - סוֹד). And [the phrase from Isaiah 24:16] “My secret/woe to me, my secret/woe to me” (razi li, razi li - רָזִי לִי, רָזִי לִי) is not like it [the word raza in Daniel]. Rather, it [razi in Isaiah] is derived from [the root related to] leanness/wasting (razon - רָזוֹן).

[Daniel 2:20] ʿAneh Daniel v'amar (עָנֵה דָנִיֵּאל וְאָמַר - Answered Daniel and said): And he mentioned wisdom and power (chokhm'ta u'gvur'ta - חָכְמְתָא וּגְבוּרְתָא), because to God alone truly belong (di leh hi - דִּי לֵהּ־הִיא) wisdom and power. And all created beings, above [in the heavens, i.e., angels] and below [on earth], [possess these attributes only] like happenstance/contingently (k'mo mikreh - כְּמוֹ מִקְרֶה), because they [their attributes] are from Him.

[Daniel 2:21] V'hu (וְהוּא - And He): According to His wisdom, He changes times (mehasshne ʿiddanayya - מְהַשְׁנֵא עִדָּנַיָּא), removes kings (mehaʿdeh malkhin - מְהַעְדֵּה מַלְכִין), and establishes (umehakem - וּמְהָקֵים) others in their place – and [He does] that which He sees [fit] in His wisdom. And the wisdom that man knows, He has given it.

[Daniel 2:22] Hu (הוּא - He): [He] reveals deep (ʿammiqata - עַמִּיקָתָא) and hidden (umesatt'rata - וּמְסַתְּרָתָא) things that man cannot know, when His servants implore Him – like me, [for] He revealed to me the secret of the dream.

[Daniel 2:22] Yadaʿ mah vachashokha (יָדַע מָה בַחֲשׁוֹכָא - He knows what is in the darkness): The opposite of man [who does not fully know what is hidden in darkness/potentiality]. And according to my opinion, the meaning is: What has the potential/power (b'choach - בְּכֹחַ) to come into being. Similar to [Job 28:11]: “and hidden things (v'taʿalumah - וְתַעֲלֻמָה) He brings forth to light (yotzi or - יוֹצִיא אוֹר)”....

And the meaning of “And light (un'hora - וּנְהוֹרָא) dwells (sh're - שְׁרֵא) with Him”: Everything is before Him as if [already] done/actualized (k'maʿaseh - כְּמַעֲשֶׂה)....

And the word sh're (שְׁרֵא - dwells) is like [the Hebrew] choneh (חוֹנֶה - dwells/encamps)....

And [the word] n'hora (נְהוֹרָא - light) is like [the Hebrew word in Job 3:4]: “and let no light (n'harah - נְהָרָה) shine upon it”. And similarly [related conceptually or etymologically is the word] ha-minharot (הַמִּנְהָרוֹת - the tunnels/burrows) [Judges 6:2].

[Daniel 2:23] Lakh Elah avahati (לָךְ אֱלָהּ אֲבָהָתִי - To You, O God of my fathers): [Daniel addresses God specifically as God of his fathers] because my fathers were prophets, unlike the fathers of other nations. [And as this God,] You who have given me wisdom and power superior to all [other] wise men.

And he said: “You have let me know” (hodaʿtani - הוֹדַעְתַּנִי): [Using the singular] because the secret became known to him alone....

And he said: “what we asked” (di veʿeina minnakh - דִּי בְעֵינָא מִנָּךְ): [Using the plural, referring to] himself and his companions. As if saying: "Not by my merit alone did You make this secret known to me" [acknowledging their joint prayer]....

And he said: “You have let us know” (hodaʿtana - הוֹדַעְתֶּנָא): [Using the plural again] because he [Daniel] informed them [his companions of the revealed secret].

[Daniel 2:24] Kol kovel denah (כָּל־קֳבֵל דְּנָה - Because of this): And he [Daniel] said: “and the interpretation (u'fishra - וּפִשְׁרָא) [I will tell the king]” – [This is stated] in a concise manner (derekh ketzarah - דֶּרֶךְ קְצָרָה). Because it is not possible to interpret except after one makes known the dream. [Therefore, saying "I will tell the interpretation" implicitly includes telling the dream itself first].

[Daniel 2:25] Edayin Aryokh (אֱדַיִן אַרְיוֹךְ - Then Arioch): [Regarding the word Arioch says] Hashkachat (הַשְׁכַּחַת - I have found): [Means] I have found (matzati - מָצָאתִי). And there is no equivalent [form like hashkachat] in the Holy Tongue [Hebrew]. And the one who says that “and they were forgotten (v'yishtak'chu - וְיִשְׁתַּכְּחוּ) in the city” [Ecclesiastes 8:10] is like it (hashkachat), is not correct.

[Daniel 2:26] ʿAneh malka v'amar (עָנֵה מַלְכָּא וְאָמַר - The king answered and said): [Regarding the phrase] Are you (ha'itakh - הַֽאִיתָךְ) able (kahel - כָּהֵל)? [This means:] Are you able? (hayeshkha yachol - הֲיֶשְׁךָ יָכוֹל).

[Daniel 2:27] ʿAneh Daniel (עָנֵה דָנִיֵּאל - Answered Daniel): [Regarding the word] wise men (chakkimin - חַכִּימִין): [This is] an encompassing term (millah kolelet - מִלָּה כּוֹלֶלֶת) [which includes] the sorcerers (ha-mekhashshefim - הַמְּכַשְּׁפִים) and the Chaldeans (v'ha-Kasdim - וְהַכַּשְׂדִּים) [mentioned previously, e.g., in Daniel 2:2].

[Daniel 2:28] Baram itai Elah bishmayya (בְּרַם אִיתַי אֱלָהּ בִּשְׁמַיָּא - But there is a God in heaven): The [Chaldean] wise men said to him [the king, in Daniel 2:11]: “gods” (Elahin - אֱלָהִין - plural). But Daniel specified the one God (Elah chad - אֱלָה חַד - 'God, one'). [Ibn Ezra highlights the contrast between the polytheistic reference of the Chaldeans and Daniel's monotheistic declaration].

[Daniel 2:29] Ant malka (אַנְתְּ מַלְכָּא - You, O king): He [Daniel] mentioned what came up upon his [the king's] mind (mah sheʿalah ʿal libbo - מַה שֶׁעָלָה עַל לִבּוֹ) while lying down (bishokhvo - בְּשָׁכְבוֹ), that he [the king] thought about what would be after this (mah sheyihyeh acharav - מַה שֶׁיִּהְיֶה אַחֲרָיו). [Ibn Ezra clarifies that Daniel is referring back to the king's own musings about the future, mentioned in the verse].

[Daniel 2:30] Va'anah (וַאֲנָה - And I): [Daniel speaks] in the way of humility (derekh ʿanavah - דֶּרֶךְ עֲנָוָה). [Saying effectively:] For there is no wisdom in me that I should be able to know this secret [through my own abilities]. Rather, the secret was revealed to me for the sake of your [the king's] honor (baʿavur k'vodkha - בַּעֲבוּר כְּבוֹדְךָ), [so] that you should know the interpretation (pitron - פִּתְרוֹן) of your dream, and that you should know the thoughts of your heart (raʿyonei levavkha - רַעְיוֹנֵי לְבָבָךְ)—which you thought at the beginning of the night.

And the word “they should make known” (yehodoʿun - יְהוֹדְעוּן): [This plural verb] refers back to the servants of the Glorious Name (meshartei ha-Shem ha-nikhbad - מְשָׁרְתֵי הַשֵּׁם הַנִּכְבָּד) [i.e., the angels or heavenly agents, indicating the interpretation comes through divine means, not from Daniel alone].

[Daniel 2:31] Ant malka chazeh havaita va'alu (אַנְתְּ מַלְכָּא חָזֵה הֲוַיְתָ וַאֲלוּ - You, O king, were looking, and behold): And behold (va'alu - וַאֲלוּ): [Means:] And behold (v'hinneh - וְהִנֵּה), like elu (כְּאִלּוּ - like these/behold).

[Daniel 2:31] tzalma dikken (צַלְמָא דִכֵּן - that statue): [Means:] This statue (tzelem zeh - צֶלֶם זֶה)....

[Daniel 2:31] rav (רַב - huge): [Means:] Great (gadol - גָּדוֹל)....

[Daniel 2:31] v'ziveih yattir (וְזִיוֵהּ יַתִּיר - and its brightness surpassing): Perhaps similar to it [the word Ziv] is [the name of the month] “in the month of Ziv” (b'chodesh Ziv - בְּחֹדֶשׁ זִו) [I Kings 6:1, I Kings 6:37]....

[Daniel 2:31] v'reiveih d'chil (וְרֵוֵהּ דְּחִיל - and its appearance awesome): [Means:] And its appearance was fearsome/awesome (u'mar'ehu nora - וּמַרְאֵהוּ נוֹרָא).

[Daniel 2:32] Hu tzalma (הוּא צַלְמָא - That statue): [Identifying the body parts mentioned:] Its head of fine gold; Its breast (chadohi - חֲדוֹהִי) and arms (ud'raʿohi - וּדְרָעוֹהִי) of silver [are] the breast (ha-chazeh - הֶחָזֶה) and its arms (uz'roʿotav - וּזְרֹעוֹתָיו); its belly (meʿohi - מְעוֹהִי) and thighs (v'yarkhateh - וְיַרְכָתֵהּ) of bronze [are] its belly (bitno - בִּטְנוֹ) and its thighs (viyrichav - וִירֵכָיו).

[Daniel 2:33] Shaqohi (שָׁקֹהִי - Its legs): [Means] its shins (shoqav - שׁוֹקָיו) [were of] iron (barzel - בַּרְזֶל). Its feet (Raglohi - רַגְלוֹהִי) - part of them (yesh mehem - יֵשׁ מֵהֶם) [was] iron (barzel), and part of them (v'yesh mehem - וְיֵשׁ מֵהֶם) [was] clay (cheres - חֶרֶס).

[Daniel 2:34] Chazeh havaita... hitg'zeret even di la viyadayin (חָזֵה הֲוַיְתָ עַד דִּי הִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן - As you looked, a stone was hewn out, but not by hands): Was hewn out (hitg'zeret - הִתְגְּזֶרֶת): [From the root meaning 'to cut'], like “To Him who divided (l'gozer - לְגֹזֵר) the Sea of Reeds into parts (ligzarim - לִגְזָרִים)” [Psalms 136:13]. [And like] “I said... ‘I am cut off (nigzarti - נִגְזַרְתִּי)’” [Lamentations 3:54].

[Daniel 2:34] Umchat l'tzalma (וּמְחָת לְצַלְמָא - And struck the statue): [Means] And it struck (v'hikk'tah) the statue (ba-tzelem).

[Daniel 2:35] Be'dayin daku kachdah (בֵּאדַיִן דָּקוּ כַחֲדָה - Then they were crushed together): Together (Kachdah - כַחֲדָה): [Means] together (yachdav - יַחְדָּיו).

[Daniel 2:35] k'ʿur min idrei qayit (כְּעוּר מִן־אִדְּרֵי־קַיִט - like chaff from the threshing floors of summer): [Means] like chaff (k'motz) that is driven (y'soʿer) from the threshing floor (min goren) in the days of summer (bimei ha-qayitz)....

[Daniel 2:35] v'chol atar la hishtakach lehon (וְכָל־אֲתַר לָא־הִשְׁתֲּכַח לְהוֹן - and any place/trace was not found for them): Place (atar - אֲתַר): [Means] place (maqom - מָקוֹם)....

[Daniel 2:35] havat l'tur rav (הֲוָת לְטוּר רַב - became a great mountain): To a great mountain (l'tur rav - לְטוּר רַב): [Means] to a great mountain (l'har gadol - לְהַר גָּדוֹל). And filled the whole earth.

[Daniel 2:36] Denah chelma (דְּנָה חֶלְמָא - Such is the dream): This is the dream.

[Daniel 2:36] u'fishreh neimar (וּפִשְׁרֵהּ נֵאמַר - and its interpretation we will tell): And its interpretation – I am able [okhal (אֹכַל) / ukhal (אוּכַל)] and [divine] Wisdom [is able] to interpret it. Therefore, the plural form [“we will tell”] is used. And this is the way of propriety/humility (derekh musar - דֶּרֶךְ מוּסָר) [i.e., Daniel attributes the ability not only to himself but primarily to the divine wisdom granted to him].

[Daniel 2:37] Ant malka... chisna (אַנְתְּ מַלְכָּא... חִסְנָא - You, O king... power): Power (Chisna - חִסְנָא): [This Aramaic word for power/strength] is like [its Hebrew cognate chason in the verse] “And the strong (ha-chason) shall become tow” [Isaiah 1:31]. And the Gaon [Rav Saadia Gaon] said: [It means] kingdom as an inheritance/possession (malchut nachalah - מַלְכוּת נַחֲלָה).

[Daniel 2:38] uv'chol di dayerin (וּבְכָל דִּי דָיְרִין - And wherever dwell): [The word dayerin, "dwell"] is like [the Hebrew word mador from the same root, meaning "to dwell," as in the verse]: “than to dwell (mid-dur) in the tents of wickedness” [Psalms 84:11].

[Daniel 2:39] Uvatrekh (וּבָתְרָךְ - And after you): And after you an inferior kingdom will arise. [The word for inferior is] araʿ (אֲרַע), like the Targum’s rendering [of the concept as] ‘lower’ (tachtayim - תַּחְתַּיִים). And because of it [this sense of lowness inherent in the root], the earth is called arʿa (אַרְעָא) [in Aramaic], for it is beneath everything. The Gaon Rav Saadia—and all the commentators relied upon him—said: That the gold is the kingdom of Babylon: Nebuchadnezzar, his son Evil-merodach, and Belshazzar his grandson. With him [Belshazzar], the kingdom of the Chaldeans ceased. And so it is written concerning him: “That very night Belshazzar the Chaldean king was slain (b'he b'leilya q'til Belshe'tztzar malka). And Darius the Mede received the kingdom (v'Daryavesh Mada'ah qabbel malkhuta)” [Daniel 5:30-6:1]. And this view is correct, for Scripture says: “And all the nations shall serve him, and his son, and his son’s son” [Jeremiah 27:7]. And it is also written: “and they were servants to him and to his sons” [II Chronicles 36:20] – [the referenced ‘sons’ being] Evil-merodach and Belshazzar his son [i.e., grandson]. For a grandson is [sometimes] called a son, like “to Reuel their father” [Exodus 2:18], for he [Reuel] is Hobab, Moses' father-in-law [cf. Numbers 10:29; Judges 4:11 identify Hobab as father-in-law, traditionally equated with Reuel/Jethro]. And it is written: “And it came to pass in the thirty-seventh year of the exile of Jehoiachin... Evil-merodach king of Babylon, in the year that he began to reign, lifted up the head of Jehoiachin...” [II Kings 25:27 / Jeremiah 52:31]. And behold, he [Evil-merodach] is between the reign of Nebuchadnezzar and the reign of Belshazzar.

[Daniel 2:39] [The Silver]: [represents] the kingdom of Media and Persia. I will explain further [later], for there is great confusion in their count/chronology.

[Daniel 2:39] [The Bronze]: is the kingdom of Greece (Yavan - יָוָן), and their beginning was Alexander of Macedon, as Daniel will explain in the words of his [later] prophecies [cf. Daniel 8]. And the Gaon [Saadia] said that the fourth [kingdom, the iron] is the kingdom of Aram [=Rome/Byzantium]. And [he further interpreted that the element of] clay (cheres - חֶרֶס) [mixed with the iron, Daniel 2:41-43] is the kingdom of Ishmael [Islam]. And furthermore, he [Saadia] said in his book: ‘Do not be astonished that he compared the kingdom of Ishmael to clay. Behold, it is not [inherently] inferior to the aforementioned kingdoms; it is merely the way of one arranging his vessels: first he shows the gold, then the silver, then the bronze, then the iron, and lastly, earthenware.’ But these [Saadia's words justifying clay = Ishmael] are words of emptiness and void (tohu va-vohu - תֹּהוּ וָבֹהוּ)! For there is no correct [descending] order according to his arrangement [if clay doesn't mean weaker]. The proof [that the order implies value/strength] is that Daniel said of the kingdom of Persia “inferior (araʿ - אֲרַע) to you” [Daniel 2:39], just as silver is inferior to gold. And he said concerning the clay: “and part of it (minnah - מִנַּהּ) shall be brittle/broken (tevira - תְבִירָה)” [Daniel 2:42]. And the reliable proof that the clay is part of the iron kingdom is that he explicitly said concerning the toes of iron and the toes of clay: “part of the kingdom shall be strong (takkifa - תַקִּיפָא), and the clay (charsa - חַרְסָא) shall be brittle/broken (tevira - תְבִירָא)” [Daniel 2:42, paraphrased/combined concepts]. Behold, it [the fourth kingdom] is one kingdom! How then can the kingdom of Ishmael be joined with the kingdom of Aram [Rome], when Ishmael never ruled over it [Rome proper], and their religions (toratam - תּוֹרָתָם - laws/religions) are not one?! And since the matter is thus [that Saadia’s identification of Ishmael as the clay mixed with Roman iron is problematic], one must wonder how Daniel did not mention the [powerful] kingdom of Ishmael? And why were there not five kingdoms [if Ishmael is distinct and important]? And now I will explain: Know that Alexander, who was king of Greece (Yavan), is the one who killed Darius the Persian, as Daniel will explain [cf. Daniel 8:5-7, Daniel 8:20-21]. He was also the king of Aram. And Aram itself is Kittim, as Joseph ben Gorion indicated in his book [Josippon]. And in Daniel [it says]: “But ships of Kittim shall come against him...” [Daniel 11:30]. And the Targum translates “And ships from the hand of Kittim...” [Numbers 24:24] as ‘sent from the Romans’ [Targum Jonathan on Numbers 24:24]. And behold, Kittim is a son [descendant] of Yavan (Greece) [along with] “Elishah, Tarshish, Kittim, and Dodanim” [Genesis 10:4; I Chronicles 1:7]. Therefore, the kingdom of bronze is the kingdom of Greece. And [thus] the kingdom of Aram [in this prophetic context] is the kingdom of Greece [i.e., the Greco-Roman world originating from Yavan/Kittim]. Therefore [since Greece/Rome is the Bronze], the iron is the kingdom of Ishmael. And the rationale [is this]: Because the kingdom of Persia destroyed the entire kingdom of the Chaldeans, and the kingdom of Greece also destroyed the entire kingdom of Persia, but the kingdom of Ishmael, which is the iron, could not destroy the entire kingdom of Greece [=Aram/Rome/Byzantium]; it destroyed only part of the kingdom. And behold, to this day, there are places where Ishmael conquers the kingdom of Aram [Byzantium], and places where Ishmael is conquered [by Aram]. Therefore, it said: “part of the kingdom shall be brittle (tevira) and part shall be strong (takkifa)” [Daniel 2:42, using Aramaic terms miqtzat malchuta tehveh tevirah umiqtzat tehveh takkifa]. And afterwards it said: “And in the days of those kings...” (uv'yomeihon di malkhayya illein - וּבְיוֹמֵיהוֹן דִּי מַלְכַיָּא אִלֵּין) [Daniel 2:44]. The meaning is: Two kingdoms rule [contemporaneously or interactively in this final phase] – Aram (which is the kingdom of Greece [=Rome/Byzantium]) and the kingdom of Ishmael. And these two kingdoms [exist] in this day. And this fourth kingdom [the iron/clay] is the kingdom of Ishmael, which spread throughout the world. For all of Persia, Media, Sheba, Seba, Egypt, Africa, many from India, and most of the kingdom of Kush converted to their religion (toratam - תּוֹרָתָם).

[Daniel 2:41] v'di chazaita... chasaf di pachar (וְדִי חֲזַיְתָה... חֲסַף דִּי פֶחָר - And whereas you saw... potter's clay): [Means] an earthenware vessel of the potter (k'li cheres ha-yotzer - כְּלִי חֶרֶס הַיּוֹצֵר). And behold, because of this [mixture with weak clay], it explains: “it will be a divided kingdom” (malchu feliga - מַלְכוּ פְלִיגָא).

[Daniel 2:41] Nitzbeta (נִצְבְּתָא - stability): [Means] like strength/power (koach - כֹּחַ)....

[Daniel 2:41] meʿarab (מְעָרַב - mixed): [This Aramaic word for "mixed"] is like [the Hebrew cognate in]: “And they mingled (vayitʿarvu - וַיִּתְעָרְבוּ) among the nations” [Psalms 106:35].

[Daniel 2:42] V'etzbeʿat (וְאֶצְבְּעָת - And the toes): These are the princes (sarei - שָׂרֵי) of Ishmael and the kings in the East and in the West.

[Daniel 2:43] di chazaita (דִּי חֲזַיְתָ - Whereas you saw): The meaning of “they shall intermingle” (mitʿarvin - מִתְעָרְבִין) is that all of them [the various peoples within the kingdom] take daughters of [other] nations [i.e., intermarry]. For example, the Persians take Babylonian women, and the Sabaeans take Egyptian women. Yet they [these diverse groups] are not similar one to another in their physical form/makeup (matkunetam - מַתְכֻּנְתָּם), in their clothing, their food, or their customs. Furthermore, there is division/disagreement in their religion/law (toratam - תּוֹרָתָם). This is even more so concerning the sons of Ham [peoples associated with Africa] who are toward the southwest, across the sea [the Mediterranean Sea], and are adjacent to the Great Sea which is called Oceanus [the Atlantic Ocean].

[Daniel 2:44] Uv'yomeihon di malkhayya illein (וּֽבְיוֹמֵיה֞וֹן דִּי מַלְכַיָּא אִלֵּין - And in the days of those kings): [This refers to the time of the establishment of] the kingdom of the Messiah (malchut ha-mashiach - מַלְכוּת הַמָּשִׁיחַ).

[Daniel 2:44] la tishtevik (לָ֣א תִשְׁתְּבִ֔ק - shall not be transferred [lit. left]): It shall not be forsaken (lo teʿazev - לֹא תֵעָזֵב) nor shall it be left behind/remain [for another] (lo tisha'er - לֹא תִשָּׁאֵר)....

[Daniel 2:45] Kol kovel di chazaita (כָּל־קֳבֵל דִּי חֲזַיְתָ - Just as you saw): And the meaning of “that not by hands” (di la v'yadayin - דִּי־לָא בִידַיִן) is: “Not by might nor by power” [Zechariah 4:6], but rather by itself (meʿatzmah - מֵעַצְמָהּ - spontaneously, supernaturally) at the time of the End (bishʿat ha-ketz - בִּשְׁעַת הַקֵּץ).

[Daniel 2:45] v'yatziv chelma umehaiman pishreh (וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ - the dream is sure and its interpretation reliable): And the dream is correct/true (v'nachon ha-chalom) and its interpretation is reliable/trustworthy (v'ne'eman pitrono).

[Daniel 2:46] Be'dayin malka Nevuchadnetztzar... segid (בֵּאדַיִן מַלְכָּא נְבוּכַדְנֶצַּר... סְגִד - Then King Nebuchadnezzar... paid homage): Paid homage (segid - סְגִד): He prostrated himself (hishtachavah - הִשְׁתַּחֲוָה). [The word segid means] and he paid homage/bowed to him (v'yisgod lo - וְיִסְגֹּד לוֹ - using the Hebrew cognate root), and he prostrated himself (v'yishtachu - וַיִּשְׁתַּחוּ).

[Daniel 2:46] Nichochin (נִיחֹחִין - pleasing offerings): And behold, [by ordering this type of offering, typically reserved for deity] he regarded him [Daniel] as a god (k'mo eloah - כְּמוֹ אֱלוֹהַּ).

[Daniel 2:47] ʿAneh malka... min keshot (עָנֵה מַלְכָּא... מִן־קְשֹׁט - The king answered... Truly): [The word] K'shot [means] words of truth (imrei emet - אִמְרֵי אֱמֶת).

[Daniel 2:48] Edayin malka... rabbi (אֱדַיִן מַלְכָּא... רַבִּי - Then the king... elevated): Elevated (rabbi - רַבִּי): [Means] He made great/elevated (gadal - גָּדַל). There are those who say that province (medinat - מְדִינַת) [as in "province of Babylon"] means a district/province (machoz - מָחוֹז). If so, how could Ahasuerus have one hundred and twenty-seven provinces (medinah)? [Esther 1:1]. And [even] a king who has [only] ten [such districts] is [considered] a great king! And it is written: “...robbery, and perversion of justice and righteousness you see in the province (ba-medinah - בַּמְּדִינָה)” [Ecclesiastes 5:7] – [this context suggests] that the meaning is the capital city (ʿir ha-meluchah - עִיר הַמְּלוּכָה). And it is written [Aramaic]: “in the province (medinata) of Media” [Ezra 6:2]. Furthermore: “And I was in Shushan the capital (ha-birah - הַבִּירָה), which is in Elam the province (ha-medinah - הַמְּדִינָה)” [Daniel 8:2]. And if Elam is a [standard] province/district (machoz), why did it not say “in the province of Elam” (b'medinat ʿElam - בִּמְדִינַת עֵילָם) just as they interpreted “province of Babylon” (medinat Bavel - מְדִינַת בָּבֶל)?!

[Daniel 2:48] v'rav signin (וְרַב־סִגְנִין - and chief prefect): [The word signin, prefects/governors] is like [the Hebrew cognate s'ganim in passages such as]: “And he shall come upon rulers (s'ganim - סְגָנִים)” [Isaiah 41:25].

[Daniel 2:49] v'Daniel bitraʿ malka (וְדָנִיֵּאל בִּתְרַע מַלְכָּא - And Daniel was at the king’s court [lit. gate]): For this is a great status (maʿalah gedolah - מַעֲלָה גְדוֹלָה), because there sat the judges (ha-dayyanin - הַדַּיָּנִין) and the magistrates (v'ha-shoftim - וְהַשֹּׁפְטִים). And likewise: “and Mordecai was sitting at the king’s gate” [Esther 2:19, Esther 2:21; Esther 5:9, Esther 5:13; Esther 6:10, Esther 6:12], as I explained in [my commentary on] the Scroll of Esther.