Daniel 1:5

1:5 So the king assigned them a daily ration ¹  from his royal delicacies ²  and from the wine he himself drank. They were to be trained ³  for the next three years. At the end of that time they were to enter the king’s service. ⁴ 

Daniel 1:13

1:13 Then compare our appearance ⁵  with that of ⁶  the young men who are eating the royal delicacies; ⁷  deal with us ⁸  in light of what you see.”

Daniel 2:27

2:27 Daniel replied to the king, “The mystery that the king is asking about is such that no wise men, astrologers, magicians, or diviners can possibly disclose it to the king.

Daniel 2:43

2:43 And ⁹  in that you saw iron mixed with wet clay, so people will be mixed ¹⁰  with one another ¹¹  without adhering to one another, just as ¹²  iron does not mix with clay.

Daniel 3:22

3:22 But since the king’s command was so urgent, and the furnace was so excessively hot, the men who escorted ¹³  Shadrach, Meshach, and Abednego were killed ¹⁴  by the leaping flames. ¹⁵ 

Daniel 7:6

7:6 “After these things, ¹⁶  as I was watching, another beast ¹⁷  like a leopard appeared, with four bird-like wings on its back. ¹⁸  This beast had four heads, ¹⁹  and ruling authority was given to it.

Daniel 7:13

7:13 I was watching in the night visions,

“And with ²⁰  the clouds of the sky ²¹ 

one like a son of man ²²  was approaching.

He went up to the Ancient of Days

and was escorted ²³  before him.

Daniel 7:24

7:24 The ten horns

mean that ten kings will arise from that kingdom.

Another king will arise after them,

but he will be different from the earlier ones.

He will humiliate ²⁴  three kings.

Daniel 8:12

8:12 The army was given over, ²⁵  along with the daily sacrifice, in the course of his sinful rebellion. ²⁶  It hurled ²⁷  truth ²⁸  to the ground and enjoyed success. ²⁹ 

Daniel 8:19

8:19 Then he said, “I am going to inform you about what will happen in the latter time of wrath, for the vision ³⁰  pertains to the appointed time of the end.

Daniel 8:22

8:22 The horn that was broken ³¹  and in whose place there arose four others stands for four kingdoms that will arise from his nation, though they will not have his strength.

Daniel 9:10

9:10 We have not obeyed ³²  the LORD our God by living according to ³³  his laws ³⁴  that he set before us through his servants the prophets.

Daniel 9:20

Gabriel Gives to Daniel a Prophecy of Seventy Weeks

9:20 While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the LORD my God concerning his holy mountain ³⁵  –

Daniel 10:8

10:8 I alone was left to see this great vision. My strength drained from ³⁶  me, and my vigor disappeared; ³⁷  I was without energy. ³⁸ 

Daniel 10:14

10:14 Now I have come to help you understand what will happen to your people in the latter days, for the vision pertains to future days.”

Daniel 11:5

11:5 “Then the king of the south ³⁹  and one of his subordinates ⁴⁰  will grow strong. His subordinate ⁴¹  will resist ⁴²  him and will rule a kingdom greater than his. ⁴³ 

Daniel 11:37

11:37 He will not respect ⁴⁴  the gods of his fathers – not even the god loved by women. ⁴⁵  He will not respect any god; he will elevate himself above them all.

Daniel 12:3

12:3 But the wise will shine

like the brightness of the heavenly expanse.

And those bringing many to righteousness

will be like the stars forever and ever.

[1:5]  ¹ tn Heb “a thing of a day in its day.”

[1:5]  ² tn Heb “from the delicacies of the king.”

[1:5]  ³ tn Or “educated.” See HALOT 179 s.v. I גדל.

[1:5]  ⁴ tn Heb “stand before the king.”

[1:13]  ⁵ tn Heb “let our appearance be seen before you.”

[1:13]  ⁶ tn Heb “the appearance of.”

[1:13]  ⁷ tn Heb “delicacies of the king.” So also in v. 15.

[1:13]  ⁸ tn Heb “your servants.”

[2:43]  ⁹ tc The present translation reads the conjunction, with most medieval Hebrew MSS, LXX, Vulgate, and the Qere. The Kethib lacks the conjunction.

[2:43]  ¹⁰ sn The reference to people being mixed is usually understood to refer to intermarriage.

[2:43]  ¹¹ tn Aram “with the seed of men.”

[2:43]  ¹² tc The present translation reads הֵיךְ דִּי (hekh diy) rather than the MT הֵא־כְדִי (he’-khÿdi). It is a case of wrong word division.

[3:22]  ¹³ tn Aram “caused to go up.”

[3:22]  ¹⁴ tn The Aramaic verb is active.

[3:22]  ¹⁵ tn Aram “the flame of the fire” (so KJV, ASV, NASB); NRSV “the raging flames.”

[7:6]  ¹⁶ tn Aram “this.” So also in v. 7.

[7:6]  ¹⁷ tn Aram “and behold, another one.”

[7:6]  ¹⁸ tn Or “sides.”

[7:6]  ¹⁹ sn If the third animal is Greece, the most likely identification of these four heads is the four-fold division of the empire of Alexander the Great following his death. See note on Dan 8:8.

[7:13]  ²⁰ tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).

[7:13]  ²¹ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ²² sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.

[7:13]  ²³ tn Aram “they brought him near.”

[7:24]  ²⁴ tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”

[8:12]  ²⁵ tc The present translation reads וּצְבָאָהּ נִתַּן (utsÿva’ah nittan) for the MT וְצָבָא תִּנָּתֵן (vÿtsava’ tinnaten). The context suggests a perfect rather than an imperfect verb.

[8:12]  ²⁶ tn Heb “in (the course of) rebellion.” The meaning of the phrase is difficult to determine. It could mean “due to rebellion,” referring to the failures of the Jews, but this is not likely since it is not a point made elsewhere in the book. The phrase more probably refers to the rebellion against God and the atrocities against the Jews epitomized by Antiochus.

[8:12]  ²⁷ tc Two medieval Hebrew MSS and the LXX have a passive verb here: “truth was hurled to the ground” (cf. NIV, NCV, TEV).

[8:12]  ²⁸ sn Truth here probably refers to the Torah. According to 1 Macc 1:56, Antiochus initiated destruction of the sacred books of the Jews.

[8:12]  ²⁹ tn Heb “it acted and prospered.”

[8:19]  ³⁰ tn The Hebrew text does not actually state the referent (the vision Daniel saw in vv. 8-12; cf. also v. 13), which has been specified in the translation for clarity. Some Greek witnesses add “the vision” here.

[8:22]  ³¹ tn Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.

[9:10]  ³² tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).

[9:10]  ³³ tn Heb “to walk in.”

[9:10]  ³⁴ tc The LXX and Vulgate have the singular.

[9:20]  ³⁵ tn Heb “the holy mountain of my God.”

[10:8]  ³⁶ tn Heb “did not remain in.”

[10:8]  ³⁷ tn Heb “was changed upon me for ruin.”

[10:8]  ³⁸ tn Heb “strength.”

[11:5]  ³⁹ sn The king of the south is Ptolemy I Soter (ca. 323-285 B.C.). The following reference to one of his subordinates apparently has in view Seleucus I Nicator (ca. 311-280 B.C.). Throughout the remainder of chap. 11 the expressions “king of the south” and “king of the north” repeatedly occur. It is clear, however, that these terms are being used generically to describe the Ptolemaic king (i.e., “of the south”) or the Seleucid king (i.e., “of the north”) who happens to be in power at any particular time. The specific identity of these kings can be established more or less successfully by a comparison of this chapter with the available extra-biblical records that discuss the history of the intertestamental period. In the following notes the generally accepted identifications are briefly mentioned.

[11:5]  ⁴⁰ tn Heb “princes.”

[11:5]  ⁴¹ tn Heb “and he”; the referent (the subordinate prince mentioned in the previous clause) has been specified in the translation for clarity.

[11:5]  ⁴² tn Heb “be strong against.”

[11:5]  ⁴³ tn Heb “greater than his kingdom.”

[11:37]  ⁴⁴ tn Heb “consider.”

[11:37]  ⁴⁵ tn Heb “[the one] desired by women.” The referent has been specified in the translation for clarity.