Daniel 1:5

1:5 So the king assigned them a daily ration ¹  from his royal delicacies ²  and from the wine he himself drank. They were to be trained ³  for the next three years. At the end of that time they were to enter the king’s service. ⁴ 

Daniel 2:8

2:8 The king replied, “I know for sure that you are attempting to gain time, because you see that my decision is firm.

Daniel 2:14

2:14 Then Daniel spoke with prudent counsel ⁵  to Arioch, who was in charge of the king’s executioners and who had gone out to execute the wise men of Babylon.

Daniel 2:34

2:34 You were watching as ⁶  a stone was cut out, ⁷  but not by human hands. It struck the statue on its iron and clay feet, breaking them in pieces.

Daniel 3:14

3:14 Nebuchadnezzar said to them, “Is it true, Shadrach, Meshach, and Abednego, that you don’t serve my gods and that you don’t pay homage to the golden statue that I erected?

Daniel 3:17

3:17 If ⁸  our God whom we are serving exists, ⁹  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 5:13

5:13 So Daniel was brought in before the king. The king said to Daniel, “Are you that Daniel who is one of the captives of Judah, whom my father the king brought from Judah?

Daniel 7:11

7:11 “Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching ¹⁰  until the beast was killed and its body destroyed and thrown into ¹¹  the flaming fire.

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 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 ¹⁶  three kings.

Daniel 8:9-10

8:9 From one of them came a small horn. ¹⁷  But it grew to be very big, toward the south and the east and toward the beautiful land. ¹⁸  8:10 It grew so big it reached the army ¹⁹  of heaven, and it brought about the fall of some of the army and some of the stars ²⁰  to the ground, where it trampled them.

Daniel 9:3

9:3 So I turned my attention ²¹  to the Lord God ²²  to implore him by prayer and requests, with fasting, sackcloth, and ashes. ²³ 

Daniel 10:7

10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. ²⁴  On the contrary, they were overcome with fright ²⁵  and ran away to hide.

Daniel 11:14-15

11:14 “In those times many will oppose ²⁶  the king of the south. ²⁷  Those who are violent ²⁸  among your own people will rise up in confirmation of ²⁹  the vision, but they will falter. 11:15 Then the king of the north will advance and will build siege mounds and capture a well-fortified city. ³⁰  The forces of the south will not prevail, not even his finest contingents. ³¹  They will have no strength to prevail.

Daniel 11:32

11:32 Then with smooth words he will defile ³²  those who have rejected ³³  the covenant. But the people who are loyal to ³⁴  their God will act valiantly. ³⁵ 

[1:5]  ¹ tn Heb “a thing of a day in its day.”

[1:5]  ² tn Heb “from the delicacies of the king.”

[1:5]  ³ tn Or “educated.” See HALOT 179 s.v. I גדל.

[1:5]  ⁴ tn Heb “stand before the king.”

[2:14]  ⁵ tn Aram “returned prudence and counsel.” The expression is a hendiadys.

[2:34]  ⁶ tn Aram “until.”

[2:34]  ⁷ tc The LXX, Theodotion, and the Vulgate have “from a mountain,” though this is probably a harmonization with v. 45.

[3:17]  ⁸ tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ⁹ 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.

[7:11]  ¹⁰ 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]  ¹¹ tn Aram “and given over to” (so NRSV).

[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.”

[7:24]  ¹⁶ tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”

[8:9]  ¹⁷ sn This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175-164 B.C. Antiochus was extremely hostile toward the Jews and persecuted them mercilessly.

[8:9]  ¹⁸ sn The expression the beautiful land (Heb. הַצֶּבִי [hatsÿvi] = “the beauty”) is a cryptic reference to the land of Israel. Cf. 11:16, 41, where it is preceded by the word אֶרֶץ (’erets, “land”).

[8:10]  ¹⁹ tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.

[8:10]  ²⁰ sn In prescientific Israelite thinking the stars were associated with the angelic members of God’s heavenly assembly. See Judg 5:20; Job 38:7; Isa 40:26. In west Semitic mythology the stars were members of the high god’s divine assembly (see Isa 14:13).

[9:3]  ²¹ tn Heb “face.”

[9:3]  ²² tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim).

[9:3]  ²³ sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.

[10:7]  ²⁴ tn Heb “the vision.”

[10:7]  ²⁵ tn Heb “great trembling fell on them.”

[11:14]  ²⁶ tn Heb “stand against.”

[11:14]  ²⁷ sn This was Ptolemy V Epiphanes (ca. 203-181 B.C.).

[11:14]  ²⁸ tn Heb “sons of violence.” “Son(s) is sometimes used idiomatically in Hebrew to indicate that someone is characterized by a certain quality. So the expression “sons of violence” means that these individuals will be characterized by violent deeds.

[11:14]  ²⁹ tn Heb “to cause to stand.”

[11:15]  ³⁰ sn This well-fortified city is apparently Sidon. Its capture from the Ptolemies by Antiochus the Great was a strategic victory for the Seleucid kingdom.

[11:15]  ³¹ tn Or “choice troops” (BDB 104 s.v. מִבְחָר), or “elite troops” (HALOT 542 s.v. מִבְחָר).

[11:32]  ³² tn Or “corrupt.”

[11:32]  ³³ tn Heb “acted wickedly toward.”

[11:32]  ³⁴ tn Heb “know.” The term “know” sometimes means “to recognize.” In relational contexts it can have the connotation “recognize the authority of, be loyal to,” as it does here.

[11:32]  ³⁵ sn This is an allusion to the Maccabean revolt, which struggled to bring about Jewish independence in the second century B.C.