Daniel 2:18

2:18 He asked them to pray for mercy from the God of heaven concerning this mystery so that he ¹  and his friends would not be destroyed along with the rest of the wise men of Babylon.

Daniel 2:37

Daniel Interprets Nebuchadnezzar’s Dream

2:37 “You, O king, are the king of kings. The God of heaven has granted you sovereignty, power, strength, and honor.

Daniel 4:13

4:13 While I was watching in my mind’s visions ²  on my bed,

a holy sentinel ³  came down from heaven.

Daniel 4:21

4:21 whose foliage was attractive and its fruit plentiful, and from which there was food available for all, under whose branches wild animals ⁴  used to live, and in whose branches birds of the sky used to nest –

Daniel 4:26

4:26 They said to leave the taproot of the tree, for your kingdom will be restored to you when you come to understand that heaven ⁵  rules.

Daniel 4:31

4:31 While these words were still on the king’s lips, ⁶  a voice came down from heaven: “It is hereby announced to you, ⁷  King Nebuchadnezzar, that your kingdom has been removed from you!

Daniel 7:2

7:2 Daniel explained: ⁸  “I was watching in my vision during the night as ⁹  the four winds of the sky ¹⁰  were stirring up the great sea. ¹¹ 

Daniel 7:13

7:13 I was watching in the night visions,

“And with ¹²  the clouds of the sky ¹³ 

one like a son of man ¹⁴  was approaching.

He went up to the Ancient of Days

and was escorted ¹⁵  before him.

Daniel 4:23

4:23 As for the king seeing a holy sentinel coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave its taproot in the ground, with a band of iron and bronze around it, surrounded by the grass of the field. Let it become damp with the dew of the sky, and let it live with the wild animals, until seven periods of time go by for him’ –

[2:18]  ¹ tn Aram “Daniel.” The proper name is redundant here in English, and has not been included in the translation.

[4:13]  ² tn Aram “the visions of my head.”

[4:13]  ³ tn Aram “a watcher and a holy one.” The expression is a hendiadys; so also in v. 23. This “watcher” is apparently an angel. The Greek OT (LXX) in fact has ἄγγελος (angelo", “angel”) here. Theodotion simply transliterates the Aramaic word (’ir). The term is sometimes rendered “sentinel” (NAB) or “messenger” (NIV, NLT).

[4:21]  ⁴ tn Aram “the beasts of the field” (also in vv. 23, 25, 32).

[4:26]  ⁵ sn The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Cf. the expression “kingdom of heaven” in the NT and such statements as “I have sinned against heaven and in your sight” (Luke 15:21).

[4:31]  ⁶ tn Aram “in the mouth of the king.”

[4:31]  ⁷ tn Aram “to you they say.”

[7:2]  ⁸ tn Aram “answered and said.”

[7:2]  ⁹ tn Aram “and behold.”

[7:2]  ¹⁰ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:2]  ¹¹ sn The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.

[7:13]  ¹² 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]  ¹³ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ¹⁴ 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]  ¹⁵ tn Aram “they brought him near.”