Daniel 1:10
Konteks1:10 But he 1 responded to Daniel, “I fear my master the king. He is the one who has decided 2 your food and drink. What would happen if he saw that you looked malnourished in comparison to the other young men your age? 3 If that happened, 4 you would endanger my life 5 with the king!”
Daniel 2:45
Konteks2:45 You saw that a stone was cut from a mountain, but not by human hands; it smashed the iron, bronze, clay, silver, and gold into pieces. The great God has made known to the king what will occur in the future. 6 The dream is certain, and its interpretation is reliable.”
Daniel 3:27
Konteks3:27 Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically 7 unharmed by the fire. 8 The hair of their heads was not singed, nor were their trousers damaged. Not even the smell of fire was to be found on them!
Daniel 5:19
Konteks5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear 9 before him. He killed whom he wished, he spared 10 whom he wished, he exalted whom he wished, and he brought low whom he wished.
Daniel 7:4
Konteks7:4 “The first one was like a lion with eagles’ wings. As I watched, its wings were pulled off and it was lifted up from the ground. It was made to stand on two feet like a human being, and a human mind 11 was given to it. 12
Daniel 8:4
Konteks8:4 I saw that the ram was butting westward, northward, and southward. No animal 13 was able to stand before it, and there was none who could deliver from its power. 14 It did as it pleased and acted arrogantly. 15
Daniel 8:7
Konteks8:7 I saw it approaching the ram. It went into a fit of rage against the ram 16 and struck it 17 and broke off its two horns. The ram had no ability to resist it. 18 The goat hurled the ram 19 to the ground and trampled it. No one could deliver the ram from its power. 20
Daniel 9:13
Konteks9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify 21 the LORD our God by turning back from our sin and by seeking wisdom 22 from your reliable moral standards. 23
Daniel 11:2
Konteks11:2 Now I will tell you the truth.
“Three 24 more kings will arise for Persia. Then a fourth 25 king will be unusually rich, 26 more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against 27 the kingdom of Greece.
Daniel 11:20
Konteks11:20 There will arise after him 28 one 29 who will send out an exactor 30 of tribute to enhance the splendor of the kingdom, but after a few days he will be destroyed, 31 though not in anger or battle.
Daniel 11:25
Konteks11:25 He will rouse his strength and enthusiasm 32 against the king of the south 33 with a large army. The king of the south will wage war with a large and very powerful army, but he will not be able to prevail because of the plans devised against him.
Daniel 11:40
Konteks11:40 “At the time of the end the king of the south will attack 34 him. Then the king of the north will storm against him 35 with chariots, horsemen, and a large armada of ships. 36 He 37 will invade lands, passing through them like an overflowing river. 38
[1:10] 1 tn Heb “The overseer of the court officials.” The subject has been specified in the translation for the sake of clarity.
[1:10] 2 tn Heb “assigned.” See v. 5.
[1:10] 3 tn Heb “Why should he see your faces thin from the young men who are according to your age?” The term translated “thin” occurs only here and in Gen 40:6, where it appears to refer to a dejected facial expression. The word is related to an Arabic root meaning “be weak.” See HALOT 277 s.v. II זעף.
[1:10] 4 tn The words “if that happened” are not in the Hebrew text but have been added in the translation for clarity.
[1:10] 5 tn Heb “my head.” Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear.
[2:45] 6 tn Aram “after this.”
[3:27] 7 tn Aram “in their bodies.”
[3:27] 8 tn Aram “the fire did not have power.”
[5:19] 9 tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”
[5:19] 10 tn Aram “let live.” This Aramaic form is the aphel participle of חַיָה(khayah, “to live”). Theodotion and the Vulgate mistakenly take the form to be from מְחָא (mÿkha’, “to smite”).
[7:4] 11 tn Aram “heart of a man.”
[7:4] 12 sn The identity of the first animal, derived from v. 17 and the parallels in chap. 2, is Babylon. The reference to the plucking of its wings is probably a reference to the time of Nebuchadnezzar’s insanity (cf. chap. 4). The latter part of v. 4 then describes the restoration of Nebuchadnezzar. The other animals have traditionally been understood to represent respectively Media-Persia, Greece, and Rome, although most of modern scholarship identifies them as Media, Persia, and Greece. For a biblical parallel to the mention of lion, bear, and leopard together, see Hos 13:7-8.
[8:4] 14 tn Heb “hand.” So also in v. 7.
[8:4] 15 tn In the Hiphil the Hebrew verb גָּדַל (gadal, “to make great; to magnify”) can have either a positive or a negative sense. For the former, used especially of God, see Ps 126:2, 3; Joel 2:21. In this chapter (8:4, 8, 11, 25) the word has a pejorative sense, describing the self-glorification of this king. The sense seems to be that of vainly assuming one’s own superiority through deliberate hubris.
[8:7] 18 tn Heb “stand before him.”
[8:7] 19 tn Heb “he hurled him.” The referents of both pronouns (the male goat and the ram) have been specified in the translation for clarity.
[8:7] 20 sn The goat of Daniel’s vision represents Greece; the large horn represents Alexander the Great. The ram stands for Media-Persia. Alexander’s rapid conquest of the Persians involved three battles of major significance which he won against overwhelming odds: Granicus (334
[9:13] 21 tn Heb “we have not pacified the face of.”
[9:13] 22 tn Or “by gaining insight.”
[9:13] 23 tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.
[11:2] 24 sn Perhaps these three more kings are Cambyses (ca. 530-522
[11:2] 25 sn This fourth king is Xerxes I (ca. 486-465
[11:2] 26 tn Heb “rich with great riches.”
[11:2] 27 tn The text is difficult. The Hebrew has here אֶת (’et), the marker of a definite direct object. As it stands, this would suggest the meaning that “he will arouse everyone, that is, the kingdom of Greece.” The context, however, seems to suggest the idea that this Persian king will arouse in hostility against Greece the constituent elements of his own empire. This requires supplying the word “against,” which is not actually present in the Hebrew text.
[11:20] 28 tn Heb “on his place.”
[11:20] 29 sn The one who will send out an exactor of tribute was Seleucus IV Philopator (ca. 187-176
[11:20] 30 sn Perhaps this exactor of tribute was Heliodorus (cf. 2 Maccabees 3).
[11:20] 31 tn Heb “broken” or “shattered.”
[11:25] 33 sn This king of the south was Ptolemy Philometer (ca. 181-145
[11:40] 34 tn Heb “engage in thrusting.”
[11:40] 35 tn The referent of the pronoun is most likely the king of the south, in which case the text describes the king of the north countering the attack of the king of the south.
[11:40] 36 tn Heb “many ships.”
[11:40] 37 tn This most likely refers to the king of the north who, in response to the aggression of the king of the south, launches an invasion of the southern regions.
