Daniel 1:7

1:7 But the overseer of the court officials renamed them. He gave ¹  Daniel the name Belteshazzar, Hananiah he named Shadrach, Mishael he named Meshach, and Azariah he named Abednego. ² 

Daniel 2:20

2:20 saying, ³ 

“Let the name of God ⁴  be praised ⁵  forever and ever,

for wisdom and power belong to him.

Daniel 4:8

4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, ⁶  and in whom there is a spirit of the holy gods). I recounted the dream for him as well,

Daniel 9:6

9:6 We have not paid attention to your servants the prophets, who spoke by your authority ⁷  to our kings, our leaders, and our ancestors, ⁸  and to all the inhabitants ⁹  of the land as well.

Daniel 9:19

9:19 O Lord, hear! O Lord, forgive! O Lord, pay attention, and act! Don’t delay, for your own sake, O my God! For your city and your people are called by your name.” ¹⁰ 

Daniel 2:26

2:26 The king then asked Daniel (whose name was also Belteshazzar), “Are you able to make known to me the dream that I saw, as well as its interpretation?”

Daniel 5:12

5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret ¹¹  dreams, solve riddles, and decipher knotty problems. ¹²  Now summon ¹³  Daniel, and he will disclose the interpretation.”

Daniel 9:18

9:18 Listen attentively, ¹⁴  my God, and hear! Open your eyes and look on our desolated ruins ¹⁵  and the city called by your name. ¹⁶  For it is not because of our own righteous deeds that we are praying to you, ¹⁷  but because your compassion is abundant.

Daniel 9:15

9:15 “Now, O Lord our God, who brought your people out of the land of Egypt with great power ¹⁸  and made a name for yourself that is remembered to this day – we have sinned and behaved wickedly.

Daniel 12:1

12:1 “At that time Michael,

the great prince who watches over your people, ¹⁹ 

will arise. ²⁰ 

There will be a time of distress

unlike any other from the nation’s beginning ²¹ 

up to that time.

But at that time your own people,

all those whose names are ²²  found written in the book,

will escape.

Daniel 4:19

Daniel Interprets Nebuchadnezzar’s Dream

4:19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time; ²³  his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, ²⁴  if only the dream were for your enemies and its interpretation applied to your adversaries!

Daniel 9:17

9:17 “So now, our God, accept ²⁵  the prayer and requests of your servant, and show favor to ²⁶  your devastated sanctuary for your own sake. ²⁷ 

Daniel 3:23

3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace ²⁸  of blazing fire while still securely bound. ²⁹ 

Daniel 6:13

6:13 Then they said to the king, “Daniel, who is one of the captives ³⁰  from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.” ³¹ 

Daniel 10:1

An Angel Appears to Daniel

10:1 ³² In the third ³³  year of King Cyrus of Persia a message was revealed to Daniel (who was also called Belteshazzar). This message was true and concerned a great war. ³⁴  He understood the message and gained insight by the vision.

Daniel 11:39

11:39 He will attack ³⁵  mighty fortresses, aided by ³⁶  a foreign deity. To those who recognize him he will grant considerable honor. He will place them in authority over many people, and he will parcel out land for a price. ³⁷ 

Daniel 12:7

12:7 Then I heard the man clothed in linen who was over the waters of the river as he raised both his right and left hands to the sky ³⁸  and made an oath by the one who lives forever: “It is for a time, times, and half a time. Then, when the power of the one who shatters ³⁹  the holy people has been exhausted, all these things will be finished.”

Daniel 12:13

12:13 But you should go your way ⁴⁰  until the end. ⁴¹  You will rest and then at the end of the days you will arise to receive ⁴²  what you have been allotted.” ⁴³ 

[1:7]  ¹ tc The LXX and Vulgate lack the verb here.

[1:7]  ² sn The meanings of the Babylonian names are more conjectural than is the case with the Hebrew names. The probable etymologies are as follows: Belteshazzar means “protect his life,” although the MT vocalization may suggest “Belti, protect the king” (cf. Dan 4:8); Shadrach perhaps means “command of Aku”; Meshach is of uncertain meaning; Abednego means “servant of Nego.” Assigning Babylonian names to the Hebrew youths may have been an attempt to erase from their memory their Israelite heritage.

[2:20]  ³ tn Aram “Daniel answered and said.”

[2:20]  ⁴ sn As is often the case in the Bible, here the name represents the person.

[2:20]  ⁵ tn Or “blessed.”

[4:8]  ⁶ sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.

[9:6]  ⁷ tn Heb “in your name.” Another option is to translate, “as your representatives.”

[9:6]  ⁸ tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.

[9:6]  ⁹ tn Heb “people.”

[9:19]  ¹⁰ tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18.

[5:12]  ¹¹ tc The translation reads מִפְשַׁר (mifshar) rather than the MT מְפַשַּׁר (mÿfashar) and later in the verse reads וּמִשְׁרֵא (mishre’) rather than the MT וּמְשָׁרֵא (mÿshare’). The Masoretes have understood these Aramaic forms to be participles, but they are more likely to be vocalized as infinitives. As such, they have an epexegetical function in the syntax of their clause.

[5:12]  ¹² tn Aram “to loose knots.”

[5:12]  ¹³ tn Aram “let [Daniel] be summoned.”

[9:18]  ¹⁴ tn Heb “turn your ear.”

[9:18]  ¹⁵ tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.

[9:18]  ¹⁶ 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]  ¹⁷ tn Heb “praying our supplications before you.”

[9:15]  ¹⁸ tn Heb “with a powerful hand.”

[12:1]  ¹⁹ tn Heb “stands over the sons of your people.”

[12:1]  ²⁰ tn Heb “will stand up.”

[12:1]  ²¹ tn Or “from the beginning of a nation.”

[12:1]  ²² tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.

[4:19]  ²³ tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.

[4:19]  ²⁴ tn Aram “my lord.”

[9:17]  ²⁵ tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.

[9:17]  ²⁶ tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.

[9:17]  ²⁷ tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.

[3:23]  ²⁸ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:23]  ²⁹ sn The deuterocanonical writings known as The Prayer of Azariah and The Song of the Three present at this point a confession and petition for God’s forgiveness and a celebration of God’s grace for the three Jewish youths in the fiery furnace. Though not found in the Hebrew/Aramaic text of Daniel, these compositions do appear in the ancient Greek versions.

[6:13]  ³⁰ tn Aram “from the sons of the captivity [of].”

[6:13]  ³¹ tn Aram “prays his prayer.”

[10:1]  ³² sn This chapter begins the final unit in the book of Daniel, consisting of chapters 10-12. The traditional chapter divisions to some extent obscure the relationship of these chapters.

[10:1]  ³³ tc The LXX has “first.”

[10:1]  sn Cyrus’ third year would have been ca. 536 B.C. Daniel would have been approximately eighty-four years old at this time.

[10:1]  ³⁴ tn The meaning of the Hebrew word צָבָא (tsava’) is uncertain in this context. The word most often refers to an army or warfare. It may also mean “hard service,” and many commentators take that to be the sense here (i.e., “the service was great”). The present translation assumes the reference to be to the spiritual conflicts described, for example, in 10:16–11:1.

[11:39]  ³⁵ tn Heb “act against.”

[11:39]  ³⁶ tn Heb “with.”

[11:39]  ³⁷ tn Or perhaps “for a reward.”

[12:7]  ³⁸ tn Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[12:7]  ³⁹ tc The present translation reads יַד־נֹפֵץ (yad-nofets, “hand of one who shatters”) rather than the MT נַפֵּץ־יַד (nappets-yad, “to shatter the hand”).

[12:13]  ⁴⁰ tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ⁴¹ tc The LXX lacks “until the end.”

[12:13]  ⁴² tn The word “receive” is added in the translation for clarification.

[12:13]  ⁴³ 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.