Daniel 7:26

7:26 But the court will convene, ¹  and his ruling authority will be removed –

destroyed and abolished forever!

Daniel 2:12

2:12 Because of this the king got furiously angry ²  and gave orders to destroy all the wise men of Babylon.

Daniel 2:24

2:24 Then Daniel went in to see ³  Arioch (whom the king had appointed to destroy the wise men of Babylon). He came ⁴  and said to him, “Don’t destroy the wise men of Babylon! Escort me ⁵  to the king, and I will disclose the interpretation to him!” ⁶ 

Daniel 11:44

11:44 But reports will trouble him from the east and north, and he will set out in a tremendous rage to destroy and wipe out many.

Daniel 8:24-25

8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. ⁷  He will be successful in what he undertakes. ⁸  He will destroy powerful people and the people of the holy ones. ⁹  8:25 By his treachery ¹⁰  he will succeed through deceit. ¹¹  He will have an arrogant attitude, ¹²  and he will destroy many who are unaware of his schemes. ¹³  He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. ¹⁴ 

Daniel 7:11

7:11 “Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching ¹⁵  until the beast was killed and its body destroyed and thrown into ¹⁶  the flaming fire.

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. ¹⁷ 

Daniel 11:31

11:31 His forces ¹⁸  will rise up and profane the fortified sanctuary, ¹⁹  stopping the daily sacrifice. In its place they will set up ²⁰  the abomination that causes desolation.

Daniel 9:27

9:27 He will confirm a covenant with many for one week. ²¹ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ²²  of abominations will come ²³  one who destroys,

until the decreed end is poured out on the one who destroys.”

Daniel 2:18

2:18 He asked them to pray for mercy from the God of heaven concerning this mystery so that he ²⁴  and his friends would not be destroyed along with the rest of the wise men of Babylon.

Daniel 12:11

12:11 From the time that the daily sacrifice is removed and the abomination that causes desolation is set in place, ²⁵  there are 1,290 days.

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’ –

Daniel 8:12

8:12 The army was given over, ²⁶  along with the daily sacrifice, in the course of his sinful rebellion. ²⁷  It hurled ²⁸  truth ²⁹  to the ground and enjoyed success. ³⁰ 

Daniel 2:44

2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever.

Daniel 8:13

8:13 Then I heard a holy one ³¹  speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?”

Daniel 11:26

11:26 Those who share the king’s fine food will attempt to destroy him, and his army will be swept away; ³²  many will be killed in battle.

Daniel 7:14

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

All peoples, nations, and language groups were serving ³³  him.

His authority is eternal and will not pass away. ³⁴ 

His kingdom will not be destroyed. ³⁵ 

Daniel 11:17

11:17 His intention ³⁶  will be to come with the strength of his entire kingdom, and he will form alliances. ³⁷  He will give the king of the south ³⁸  a daughter ³⁹  in marriage in order to destroy the kingdom, but it will not turn out to his advantage.

Daniel 11:20

11:20 There will arise after him ⁴⁰  one ⁴¹  who will send out an exactor ⁴²  of tribute to enhance the splendor of the kingdom, but after a few days he will be destroyed, ⁴³  though not in anger or battle.

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 ⁴⁴  three kings.

Daniel 11:41

11:41 Then he will enter the beautiful land. ⁴⁵  Many ⁴⁶  will fall, but these will escape: ⁴⁷  Edom, Moab, and the Ammonite leadership.

Daniel 9:26

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ⁴⁸ 

As for the city and the sanctuary,

the people of the coming prince will destroy ⁴⁹  them.

But his end will come speedily ⁵⁰  like a flood. ⁵¹ 

Until the end of the war that has been decreed

there will be destruction.

Daniel 7:23

7:23 “This is what he told me: ⁵² 

‘The fourth beast means that there will be a fourth kingdom on earth

that will differ from all the other kingdoms.

It will devour all the earth

and will trample and crush it.

Daniel 9:18

9:18 Listen attentively, ⁵³  my God, and hear! Open your eyes and look on our desolated ruins ⁵⁴  and the city called by your name. ⁵⁵  For it is not because of our own righteous deeds that we are praying to you, ⁵⁶  but because your compassion is abundant.

Daniel 12:13

12:13 But you should go your way ⁵⁷  until the end. ⁵⁸  You will rest and then at the end of the days you will arise to receive ⁵⁹  what you have been allotted.” ⁶⁰ 

[7:26]  ¹ tn Aram “judgment will sit” (KJV similar).

[2:12]  ² tn Aram “was angry and very furious.” The expression is a hendiadys (two words or phrases expressing a single idea).

[2:24]  ³ tc The MT has עַל עַל (’al ’al, “he entered upon”). Several medieval Hebrew MSS lack the verb, although this may be due to haplography.

[2:24]  ⁴ tc The LXX and Vulgate, along with one medieval Hebrew MS, lack this verb.

[2:24]  ⁵ tn Aram “cause me to enter.” So also in v. 25.

[2:24]  ⁶ tn Aram “the king.”

[8:24]  ⁷ tn Heb “extraordinarily he will destroy.”

[8:24]  ⁸ tn Heb “he will succeed and act.”

[8:24]  ⁹ tn See the corresponding Aramaic expression in 7:27. If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. One could translate, “people belonging to (i.e., protected by) the holy ones.” If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” One could translate simply “holy people.” For examples of a plural appositional genitive after “people,” see 11:15, 32. Because either interpretation is possible, the translation has deliberately preserved the ambiguity of the Hebrew grammar here.

[8:25]  ¹⁰ tn The Hebrew term has a primary meaning of “skill, insight,” but here it has the connotation “cunning, treachery.” See BDB 968 s.v. שֵׂכֶל, שֶׂכֶל.

[8:25]  ¹¹ tn Heb “he will cause deceit to succeed by his hand.”

[8:25]  ¹² tn Heb “in his heart he will act arrogantly.”

[8:25]  ¹³ tn Heb “in peace.” The Hebrew word used here is difficult. It may refer to the security felt by those who did not realize the danger of imminent attack, or it may refer to the condition of being unaware of the impending danger. The latter idea is reflected in the present translation. See further, BDB 1017 s.v. שַׁלְוָה.

[8:25]  ¹⁴ tn Heb “with nothingness of hand.”

[7:11]  ¹⁵ tc The LXX and Theodotion lack the words “I was watching” here. It is possible that these words in the MT are a dittography from the first part of the verse.

[7:11]  ¹⁶ tn Aram “and given over to” (so NRSV).

[6:26]  ¹⁷ tn Aram “until the end.”

[11:31]  ¹⁸ tn Heb “arms.”

[11:31]  ¹⁹ tn Heb “the sanctuary, the fortress.”

[11:31]  ²⁰ tn Heb “will give.”

[9:27]  ²¹ tn Heb “one seven” (also later in this line).

[9:27]  ²² tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

[9:27]  ²³ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[2:18]  ²⁴ tn Aram “Daniel.” The proper name is redundant here in English, and has not been included in the translation.

[12:11]  ²⁵ tn Heb “to give.”

[8:12]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Heb “it acted and prospered.”

[8:13]  ³¹ sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].

[11:26]  ³² tc The present translation reads יִשָׁטֵף (yishatef, passive) rather than the MT יִשְׁטוֹף (yishtof, active).

[7:14]  ³³ tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ³⁴ tn Aram “is an eternal authority which will not pass away.”

[7:14]  ³⁵ tn Aram “is one which will not be destroyed.”

[11:17]  ³⁶ tn Heb “and he will set his face.” Cf. vv. 18, 19.

[11:17]  ³⁷ tc The present translation reads מֵישָׁרִים (mesharim, “alliances”) for the MT וִישָׁרִים (viysharim, “uprightness”).

[11:17]  ³⁸ tn Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.

[11:17]  ³⁹ 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.

[11:20]  ⁴⁰ tn Heb “on his place.”

[11:20]  ⁴¹ sn The one who will send out an exactor of tribute was Seleucus IV Philopator (ca. 187-176 B.C.).

[11:20]  ⁴² sn Perhaps this exactor of tribute was Heliodorus (cf. 2 Maccabees 3).

[11:20]  ⁴³ tn Heb “broken” or “shattered.”

[7:24]  ⁴⁴ tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”

[11:41]  ⁴⁵ sn The beautiful land is a cryptic reference to the land of Israel.

[11:41]  ⁴⁶ tn This can be understood as “many people” (cf. NRSV) or “many countries” (cf. NASB, NIV, NLT).

[11:41]  ⁴⁷ tn Heb “be delivered from his hand.”

[9:26]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ⁵¹ sn Flood here is a metaphor for sudden destruction.

[7:23]  ⁵² tn Aram “thus he said.”

[9:18]  ⁵³ tn Heb “turn your ear.”

[9:18]  ⁵⁴ tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.

[9:18]  ⁵⁵ tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.

[9:18]  ⁵⁶ tn Heb “praying our supplications before you.”

[12:13]  ⁵⁷ tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ⁵⁸ tc The LXX lacks “until the end.”

[12:13]  ⁵⁹ tn The word “receive” is added in the translation for clarification.

[12:13]  ⁶⁰ sn The deuterocanonical writings known as the Story of Susanna and Bel and the Dragon appear respectively as chapters 13 and 14 of the book of Daniel in the Greek version of this book. Although these writings are not part of the Hebrew/Aramaic text of Daniel, they were popular among certain early communities who valued traditions about the life of Daniel.