Daniel 1:10

1:10 But he ¹  responded to Daniel, “I fear my master the king. He is the one who has decided ²  your food and drink. What would happen if he saw that you looked malnourished in comparison to the other young men your age? ³  If that happened, ⁴  you would endanger my life ⁵  with the king!”

Daniel 1:20

1:20 In every matter of wisdom and ⁶  insight the king asked them about, he found them to be ten times ⁷  better than any of the magicians and astrologers that were in his entire empire.

Daniel 2:35

2:35 Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction ⁸  and became like chaff from the summer threshing floors that the wind carries away. Not a trace of them could be found. But the stone that struck the statue became a large mountain that filled the entire earth.

Daniel 3:2

3:2 Then King Nebuchadnezzar sent out a summons to assemble the satraps, prefects, governors, counselors, treasurers, judges, magistrates, ⁹  and all the other authorities of the province to attend the dedication of the statue that he ¹⁰  had erected.

Daniel 4:19

Daniel Interprets Nebuchadnezzar’s Dream

4:19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time; ¹¹  his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, ¹²  if only the dream were for your enemies and its interpretation applied to your adversaries!

Daniel 7:20

7:20 I also wanted to know ¹³  the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes ¹⁴  and a mouth speaking arrogant things, whose appearance was more formidable than the others. ¹⁵ 

Daniel 8:5

8:5 While I was contemplating all this, ¹⁶  a male goat ¹⁷  was coming from the west over the surface of all the land ¹⁸  without touching the ground. This goat had a conspicuous horn ¹⁹  between its eyes.

Daniel 9:24

9:24 “Seventy weeks ²⁰  have been determined

concerning your people and your holy city

to put an end to ²¹  rebellion,

to bring sin ²²  to completion, ²³ 

to atone for iniquity,

to bring in perpetual ²⁴  righteousness,

to seal up ²⁵  the prophetic vision, ²⁶ 

and to anoint a most holy place. ²⁷ 

Daniel 10:12

10:12 Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind ²⁸  to understand and to humble yourself before your God, your words were heard. I have come in response to your words.

[1:10]  ¹ tn Heb “The overseer of the court officials.” The subject has been specified in the translation for the sake of clarity.

[1:10]  ² tn Heb “assigned.” See v. 5.

[1:10]  ³ tn Heb “Why should he see your faces thin from the young men who are according to your age?” The term translated “thin” occurs only here and in Gen 40:6, where it appears to refer to a dejected facial expression. The word is related to an Arabic root meaning “be weak.” See HALOT 277 s.v. II זעף.

[1:10]  ⁴ tn The words “if that happened” are not in the Hebrew text but have been added in the translation for clarity.

[1:10]  ⁵ tn Heb “my head.” Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear.

[1:20]  ⁶ tc The MT lacks the conjunction, reading the first word in the phrase as a construct (“wisdom of insight”). While this reading is not impossible, it seems better to follow Theodotion, the Syriac, the Vulgate, and the Sahidic Coptic, all of which have the conjunction.

[1:20]  ⁷ tn Heb “hands.”

[2:35]  ⁸ tn Aram “as one.” For the meaning “without distinction” see the following: F. Rosenthal, Grammar, 36, §64, and p. 93; E. Vogt, Lexicon linguae aramaicae, 60.

[3:2]  ⁹ 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]  ¹⁰ tn Aram “Nebuchadnezzar the king.” The proper name and title have been replaced by the relative pronoun (“he”) in the translation for stylistic reasons.

[4:19]  ¹¹ tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.

[4:19]  ¹² tn Aram “my lord.”

[7:20]  ¹³ tn The words “I also wanted to know” are added in the translation for stylistic reasons.

[7:20]  ¹⁴ tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.

[7:20]  ¹⁵ tn Aram “greater than its companions.”

[8:5]  ¹⁶ tn The words “all this” are added in the translation for stylistic reasons and for clarification.

[8:5]  ¹⁷ tn Heb “and behold, a he-goat of the goats.”

[8:5]  ¹⁸ tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).

[8:5]  ¹⁹ tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.

[9:24]  ²⁰ 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]  ²¹ 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]  ²² tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ²³ 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]  ²⁴ tn Or “everlasting.”

[9:24]  ²⁵ 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]  ²⁶ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ²⁷ 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.

[10:12]  ²⁸ tn Heb “gave your heart.”