Daniel 3:2

3:2 Then King Nebuchadnezzar sent out a summons to assemble the satraps, prefects, governors, counselors, treasurers, judges, magistrates, ¹  and all the other authorities of the province to attend the dedication of the statue that he ²  had erected.

Daniel 6:23

6:23 Then the king was delighted and gave an order to haul Daniel up from the den. So Daniel was hauled up out of the den. He had no injury of any kind, because he had trusted in his God.

Daniel 9:24

9:24 “Seventy weeks ³  have been determined

concerning your people and your holy city

to put an end to ⁴  rebellion,

to bring sin ⁵  to completion, ⁶ 

to atone for iniquity,

to bring in perpetual ⁷  righteousness,

to seal up ⁸  the prophetic vision, ⁹ 

and to anoint a most holy place. ¹⁰ 

Daniel 11:17

11:17 His intention ¹¹  will be to come with the strength of his entire kingdom, and he will form alliances. ¹²  He will give the king of the south ¹³  a daughter ¹⁴  in marriage in order to destroy the kingdom, but it will not turn out to his advantage.

[3:2]  ¹ sn The specific duties of the seven types of officials listed here (cf. vv. 3, 27) are unclear. The Aramaic words that are used are transliterations of Akkadian or Persian technical terms whose exact meanings are uncertain. The translations given here follow suggestions set forth in BDB.

[3:2]  ² tn Aram “Nebuchadnezzar the king.” The proper name and title have been replaced by the relative pronoun (“he”) in the translation for stylistic reasons.

[9:24]  ³ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ⁴ tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ⁵ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ⁶ tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ⁷ tn Or “everlasting.”

[9:24]  ⁸ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ⁹ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ¹⁰ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[11:17]  ¹¹ tn Heb “and he will set his face.” Cf. vv. 18, 19.

[11:17]  ¹² tc The present translation reads מֵישָׁרִים (mesharim, “alliances”) for the MT וִישָׁרִים (viysharim, “uprightness”).

[11:17]  ¹³ tn Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.

[11:17]  ¹⁴ tn Heb “the daughter of the women.”

[11:17]  sn The daughter refers to Cleopatra, the daughter of Antiochus, who was given in marriage to Ptolemy V.