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 me my dream as its interpretation; and since they could not do the former, he as rightly held them to be deceivers, as the people did the priests of Baal (1 Kings 18) because their gods answered not by fire.” Hengst.

Verse 4
The Chaldeans, as speaking for the whole company, understand the word of the king in the sense most favourable for themselves, and they ask the king to tell them the dream. וידבּרוּ for ויּאמרוּ, which as a rule stands before a quotation, is occasioned by the addition of ארמית, and the words which follow are zeugmatically joined to it. Aramaic, i.e., in the native language of Babylonia, where, according to Xenoph. (Cyrop. vii. 5), the Syriac, i.e., the Eastern Aramaic dialect, was spoken. From the statement here, that the Chaldeans spoke to the king in Aramaic, one must not certainly conclude that Nebuchadnezzar spoke the Aryan-Chaldaic language of his race. The remark refers to the circumstance that the following words are recorded in the Aramaic, as Ezr 4:7. Daniel wrote this and the following chapters in Aramaic, that he might give the prophecy regarding the world-power in the language of the world-power, which under the Chaldean dynasty was native in Babylon, the Eastern Aramaic. The formula, “O king, live for ever,” was the usual salutation when the king was addressed, both at the Chaldean and the Persian court (cf. Dan 3:9; Dan 5:10; Dan 6:7, Dan 6:22 [6, 21]; Neh 2:3). In regard to the Persian court, see Aelian, ''var. hist.'' i. 32. With the kings of Israel this form of salutation was but rarely used: 1Sa 10:24; 1Ki 1:31. The Kethiv (text) לעבדיך, with Jod before the suffix, supposes an original form לעבדיך here, as at Dan 2:26; Dan 4:16, Dan 4:22, but it is perhaps only the etymological mode of writing for the form with ā long, analogous to the Hebr. suffix form עיו for עו, since the Jod is often wanting; cf. Dan 4:24; Dan 5:10, etc. A form ־איא lies at the foundation of the form כשׂדּיא; the Keri (margin) substitutes the usual Chaldee form כשׂדּאי from כּשׂדּאא, with the insertion of the litera quiescib. י, homog. to the quies. ē, while in the Kethiv the original Jod of the sing. כּשׂדּי is retained instead of the substituted ,א thus כשׂדּיא. This reading is perfectly warranted (cf. Dan 3:2, Dan 3:8,Dan 3:24; Ezr 4:12-13) by the analogous method of formation of the ''stat. emphat. plur.'' in existing nouns in ־י in biblical Chaldee.

Verse 5
The meaning of the king's answer shapes itself differently according to the different explanations given of the words  אזדּא מנּי מלּתה. The word אזדּא drow eh, which occurs only again in the same