Daniel 4:35

4:35 All the inhabitants of the earth are regarded as nothing. ¹ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ²  his hand

and says to him, ‘What have you done?’

Daniel 3:17

3:17 If ³  our God whom we are serving exists, ⁴  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.

Daniel 4:3

4:3 “How great are his signs!

How mighty are his wonders!

His kingdom will last forever, ⁵ 

and his authority continues from one generation to the next.”

Daniel 3:28

3:28 Nebuchadnezzar exclaimed, ⁶  “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel ⁷  and has rescued his servants who trusted in him, ignoring ⁸  the edict of the king and giving up their bodies rather than ⁹  serve or pay homage to any god other than their God!

Daniel 6:26

6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.

“For he is the living God;

he endures forever.

His kingdom will not be destroyed;

his authority is forever. ¹⁰ 

Daniel 6:25

6:25 Then King Darius wrote to all the peoples, nations, and language groups who were living in all the land: “Peace and prosperity! ¹¹ 

Daniel 8:11

8:11 It also acted arrogantly against the Prince of the army, ¹²  from whom ¹³  the daily sacrifice was removed and whose sanctuary ¹⁴  was thrown down.

Daniel 9:9

9:9 Yet the Lord our God is compassionate and forgiving, ¹⁵  even though we have rebelled against him.

Daniel 4:34

4:34 But at the end of the appointed time ¹⁶  I, Nebuchadnezzar, looked up ¹⁷  toward heaven, and my sanity returned to me.

I extolled the Most High,

and I praised and glorified the one who lives forever.

For his authority is an everlasting authority,

and his kingdom extends from one generation to the next.

Daniel 6:20

6:20 As he approached the den, he called out to Daniel in a worried voice, ¹⁸  “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”

Daniel 7:9

7:9 “While I was watching,

thrones were set up,

and the Ancient of Days ¹⁹  took his seat.

His attire was white like snow;

the hair of his head was like lamb’s ²⁰  wool.

His throne was ablaze with fire

and its wheels were all aflame. ²¹ 

Daniel 7:14

7:14 To him was given ruling authority, honor, and sovereignty.

All peoples, nations, and language groups were serving ²²  him.

His authority is eternal and will not pass away. ²³ 

His kingdom will not be destroyed. ²⁴ 

Daniel 9:11

9:11 “All Israel has broken ²⁵  your law and turned away by not obeying you. ²⁶  Therefore you have poured out on us the judgment solemnly threatened ²⁷  in the law of Moses the servant of God, for we have sinned against you. ²⁸ 

Daniel 2:18

2:18 He asked them to pray for mercy from the God of heaven concerning this mystery so that he ²⁹  and his friends would not be destroyed along with the rest of the wise men of Babylon.

Daniel 7:10

7:10 A river of fire was streaming forth

and proceeding from his presence.

Many thousands were ministering to him;

Many tens of thousands stood ready to serve him. ³⁰ 

The court convened ³¹ 

and the books were opened.

Daniel 7:13

7:13 I was watching in the night visions,

“And with ³²  the clouds of the sky ³³ 

one like a son of man ³⁴  was approaching.

He went up to the Ancient of Days

and was escorted ³⁵  before him.

Daniel 7:25

7:25 He will speak words against the Most High.

He will harass ³⁶  the holy ones of the Most High continually.

His intention ³⁷  will be to change times established by law. ³⁸ 

They will be delivered into his hand

For a time, times, ³⁹  and half a time.

Daniel 4:25

4:25 You will be driven ⁴⁰  from human society, ⁴¹  and you will live ⁴²  with the wild animals. You will be fed ⁴³  grass like oxen, ⁴⁴  and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before ⁴⁵  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.

Daniel 9:26

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ⁴⁶ 

As for the city and the sanctuary,

the people of the coming prince will destroy ⁴⁷  them.

But his end will come speedily ⁴⁸  like a flood. ⁴⁹ 

Until the end of the war that has been decreed

there will be destruction.

Daniel 5:23

5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods ⁵⁰  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ⁵¹  your very breath and all your ways!

[4:35]  ¹ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ² tn Aram “strikes against.”

[3:17]  ³ tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ⁴ tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

[4:3]  ⁵ tn Aram “his kingdom is an everlasting kingdom.”

[3:28]  ⁶ tn Aram “answered and said.”

[3:28]  ⁷ sn The king identifies the “son of the gods” (v. 25) as an angel. Comparable Hebrew expressions are used elsewhere in the Hebrew Bible for the members of God’s angelic assembly (see Gen 6:2, 4; Job 1:6; 2:1; 38:7; Pss 29:1; 89:6). An angel later comes to rescue Daniel from the lions (Dan 6:22).

[3:28]  ⁸ tn Aram “they changed” or “violated.”

[3:28]  ⁹ tn Aram “so that they might not.”

[6:26]  ¹⁰ tn Aram “until the end.”

[6:25]  ¹¹ tn Aram “May your peace be increased!”

[8:11]  ¹² sn The prince of the army may refer to God (cf. “whose sanctuary” later in the verse) or to the angel Michael (cf. 12:1).

[8:11]  ¹³ tn Or perhaps “and by him,” referring to Antiochus rather than to God.

[8:11]  ¹⁴ sn Here the sanctuary is a reference to the temple of God in Jerusalem.

[9:9]  ¹⁵ tn Heb “to the Lord our God (belong) compassion and forgiveness.”

[4:34]  ¹⁶ tn Aram “days.”

[4:34]  ¹⁷ tn Aram “lifted up my eyes.”

[6:20]  ¹⁸ tn Aram “The king answered and said to Daniel.” This phrase has not been included in the translation for stylistic reasons; it is redundant in English.

[7:9]  ¹⁹ tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”

[7:9]  ²⁰ tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.

[7:9]  ²¹ tn Aram “a flaming fire.”

[7:14]  ²² tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ²³ tn Aram “is an eternal authority which will not pass away.”

[7:14]  ²⁴ tn Aram “is one which will not be destroyed.”

[9:11]  ²⁵ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ²⁶ tn Heb “by not paying attention to your voice.”

[9:11]  ²⁷ tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ²⁸ tn Heb “him.”

[2:18]  ²⁹ tn Aram “Daniel.” The proper name is redundant here in English, and has not been included in the translation.

[7:10]  ³⁰ tn Aram “were standing before him.”

[7:10]  ³¹ tn Aram “judgment sat.”

[7:13]  ³² 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]  ³³ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ³⁴ 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]  ³⁵ tn Aram “they brought him near.”

[7:25]  ³⁶ tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.”

[7:25]  ³⁷ tn Aram “he will think.”

[7:25]  ³⁸ tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.

[7:25]  ³⁹ sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”

[4:25]  ⁴⁰ tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.

[4:25]  ⁴¹ tn Aram “from mankind.” So also in v. 32.

[4:25]  ⁴² tn Aram “your dwelling will be.” So also in v. 32.

[4:25]  ⁴³ tn Or perhaps “be made to eat.”

[4:25]  ⁴⁴ sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.

[4:25]  ⁴⁵ tn Aram “until.”

[9:26]  ⁴⁶ sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  ⁴⁷ tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  ⁴⁸ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ⁴⁹ sn Flood here is a metaphor for sudden destruction.

[5:23]  ⁵⁰ tn Aram “which.”

[5:23]  ⁵¹ tn Aram “in whose hand [are].”