Daniel 1:1--11:1
Konteks1:1 In the third 1 year of the reign of King Jehoiakim of Judah, King Nebuchadnezzar 2 of Babylon advanced against Jerusalem 3 and laid it under siege. 4 1:2 Now the Lord 5 delivered 6 King Jehoiakim of Judah into his power, 7 along with some of the vessels 8 of the temple of God. 9 He brought them to the land of Babylonia 10 to the temple of his god 11 and put 12 the vessels in the treasury of his god.
1:3 The king commanded 13 Ashpenaz, 14 who was in charge of his court officials, 15 to choose 16 some of the Israelites who were of royal and noble descent 17 – 1:4 young men in whom there was no physical defect and who were handsome, 18 well versed in all kinds of wisdom, well educated 19 and having keen insight, 20 and who were capable 21 of entering the king’s royal service 22 – and to teach them the literature and language 23 of the Babylonians. 24 1:5 So the king assigned them a daily ration 25 from his royal delicacies 26 and from the wine he himself drank. They were to be trained 27 for the next three years. At the end of that time they were to enter the king’s service. 28 1:6 As it turned out, 29 among these young men 30 were some from Judah: 31 Daniel, Hananiah, Mishael, and Azariah. 32 1:7 But the overseer of the court officials renamed them. He gave 33 Daniel the name Belteshazzar, Hananiah he named Shadrach, Mishael he named Meshach, and Azariah he named Abednego. 34
1:8 But Daniel made up his mind 35 that he would not defile 36 himself with the royal delicacies or the royal wine. 37 He therefore asked the overseer of the court officials for permission not to defile himself. 1:9 Then God made the overseer of the court officials sympathetic to Daniel. 38 1:10 But he 39 responded to Daniel, “I fear my master the king. He is the one who has decided 40 your food and drink. What would happen if he saw that you looked malnourished in comparison to the other young men your age? 41 If that happened, 42 you would endanger my life 43 with the king!” 1:11 Daniel then spoke to the warden 44 whom the overseer of the court officials had appointed over Daniel, Hananiah, Mishael, and Azariah: 1:12 “Please test your servants for ten days by providing us with some vegetables to eat and water to drink. 1:13 Then compare our appearance 45 with that of 46 the young men who are eating the royal delicacies; 47 deal with us 48 in light of what you see.” 1:14 So the warden 49 agreed to their proposal 50 and tested them for ten 51 days.
1:15 At the end of the ten days their appearance was better and their bodies were healthier 52 than all the young men who had been eating the royal delicacies. 1:16 So the warden removed the delicacies and the wine 53 from their diet 54 and gave them a diet of vegetables instead. 1:17 Now as for these four young men, God endowed them with knowledge and skill in all sorts of literature and wisdom – and Daniel had insight into all kinds of visions and dreams.
1:18 When the time appointed by the king arrived, 55 the overseer of the court officials brought them into Nebuchadnezzar’s presence. 1:19 When the king spoke with them, he did not find among the entire group 56 anyone like Daniel, Hananiah, Mishael, or Azariah. So they entered the king’s service. 57 1:20 In every matter of wisdom and 58 insight the king asked them about, he found them to be ten times 59 better than any of the magicians and astrologers that were in his entire empire. 1:21 Now Daniel lived on until the first 60 year of Cyrus the king.
2:1 In the second year of his 61 reign Nebuchadnezzar had many dreams. 62 His mind 63 was disturbed and he suffered from insomnia. 64 2:2 The king issued an order 65 to summon the magicians, astrologers, sorcerers, and wise men 66 in order to explain his dreams to him. 67 So they came and awaited the king’s instructions. 68
2:3 The king told them, “I have had a dream, 69 and I 70 am anxious to understand the dream.” 2:4 The wise men replied to the king: [What follows is in Aramaic 71 ] “O king, live forever! Tell your servants the dream, and we will disclose its 72 interpretation.” 2:5 The king replied 73 to the wise men, “My decision is firm. 74 If you do not inform me of both the dream and its interpretation, you will be dismembered 75 and your homes reduced to rubble! 2:6 But if you can disclose the dream and its interpretation, you will receive from me gifts, a reward, and considerable honor. So disclose to me the dream and its interpretation!” 2:7 They again replied, “Let the king inform us 76 of the dream; then we will disclose its 77 interpretation.” 2:8 The king replied, “I know for sure that you are attempting to gain time, because you see that my decision is firm. 2:9 If you don’t inform me of the dream, there is only one thing that is going to happen to you. 78 For you have agreed among yourselves to report to me something false and deceitful 79 until such time as things might change. So tell me the dream, and I will have confidence 80 that you can disclose its interpretation.”
2:10 The wise men replied to the king, “There is no man on earth who is able to disclose the king’s secret, 81 for no king, regardless of his position and power, has ever requested such a thing from any magician, astrologer, or wise man. 2:11 What the king is asking is too difficult, and no one exists who can disclose it to the king, except for the gods – but they don’t live among mortals!” 82
2:12 Because of this the king got furiously angry 83 and gave orders to destroy all the wise men of Babylon. 2:13 So a decree went out, and the wise men were about 84 to be executed. They also sought 85 Daniel and his friends so that they could be executed.
2:14 Then Daniel spoke with prudent counsel 86 to Arioch, who was in charge of the king’s executioners and who had gone out to execute the wise men of Babylon. 2:15 He inquired of Arioch the king’s deputy, “Why is the decree from the king so urgent?” 87 Then Arioch informed Daniel about the matter. 2:16 So Daniel went in and 88 requested the king to grant him time, that he might disclose the interpretation to the king. 2:17 Then Daniel went to his home and informed his friends Hananiah, Mishael, and Azariah of the matter. 2:18 He asked them to pray for mercy from the God of heaven concerning this mystery so that he 89 and his friends would not be destroyed along with the rest of the wise men of Babylon. 2:19 Then in a night vision the mystery was revealed to Daniel. So Daniel praised 90 the God of heaven, 2:20 saying, 91
“Let the name of God 92 be praised 93 forever and ever,
for wisdom and power belong to him.
2:21 He changes times and seasons,
deposing some kings
and establishing others. 94
He gives wisdom to the wise;
he imparts knowledge to those with understanding; 95
2:22 he reveals deep and hidden things.
He knows what is in the darkness,
and light resides with him.
2:23 O God of my fathers, I acknowledge and glorify you,
for you have bestowed wisdom and power on me.
Now you have enabled me to understand what I 96 requested from you.
For you have enabled me to understand the king’s dilemma.” 97
2:24 Then Daniel went in to see 98 Arioch (whom the king had appointed to destroy the wise men of Babylon). He came 99 and said to him, “Don’t destroy the wise men of Babylon! Escort me 100 to the king, and I will disclose the interpretation to him!” 101
2:25 So Arioch quickly ushered Daniel into the king’s presence, saying to him, “I 102 have found a man from the captives of Judah who can make known the interpretation to the king.” 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?” 2:27 Daniel replied to the king, “The mystery that the king is asking about is such that no wise men, astrologers, magicians, or diviners can possibly disclose it to the king. 2:28 However, there is a God in heaven who reveals mysteries, 103 and he has made known to King Nebuchadnezzar what will happen in the times to come. 104 The dream and the visions you had while lying on your bed 105 are as follows.
2:29 “As for you, O king, while you were in your bed your thoughts turned to future things. 106 The revealer of mysteries has made known to you what will take place. 2:30 As for me, this mystery was revealed to me not because I possess more wisdom 107 than any other living person, but so that the king may understand 108 the interpretation and comprehend the thoughts of your mind. 109
2:31 “You, O king, were watching as a great statue – one 110 of impressive size and extraordinary brightness – was standing before you. Its appearance caused alarm. 2:32 As for that statue, its head was of fine gold, its chest and arms were of silver, its belly and thighs were of bronze. 2:33 Its legs were of iron; its feet were partly of iron and partly of clay. 111 2:34 You were watching as 112 a stone was cut out, 113 but not by human hands. It struck the statue on its iron and clay feet, breaking them in pieces. 2:35 Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction 114 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. 2:36 This was the dream. Now we 115 will set forth before the king its interpretation.
2:37 “You, O king, are the king of kings. The God of heaven has granted you sovereignty, power, strength, and honor. 2:38 Wherever human beings, 116 wild animals, 117 and birds of the sky live – he has given them into your power. 118 He has given you authority over them all. You are the head of gold. 2:39 Now after you another kingdom 119 will arise, one inferior to yours. Then a third kingdom, one of bronze, will rule in all the earth. 2:40 Then there will be a fourth kingdom, one strong like iron. Just like iron breaks in pieces and shatters everything, and as iron breaks in pieces 120 all of these metals, 121 so it will break in pieces and crush the others. 122 2:41 In that you were seeing feet and toes 123 partly of wet clay 124 and partly of iron, so this will be a divided kingdom. Some of the strength of iron will be in it, for you saw iron mixed with wet clay. 125 2:42 In that the toes of the feet were partly of iron and partly of clay, the latter stages of this kingdom will be partly strong and partly fragile. 2:43 And 126 in that you saw iron mixed with wet clay, so people will be mixed 127 with one another 128 without adhering to one another, just as 129 iron does not mix with clay. 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. 2:45 You saw that a stone was cut from a mountain, but not by human hands; it smashed the iron, bronze, clay, silver, and gold into pieces. The great God has made known to the king what will occur in the future. 130 The dream is certain, and its interpretation is reliable.”
2:46 Then King Nebuchadnezzar bowed down with his face to the ground 131 and paid homage to Daniel. He gave orders to offer sacrifice and incense to him. 2:47 The king replied to Daniel, “Certainly your God is a God of gods and Lord of kings and revealer of mysteries, for you were able to reveal this mystery!” 2:48 Then the king elevated Daniel to high position and bestowed on him many marvelous gifts. He granted him authority over the entire province of Babylon and made him the main prefect over all the wise men of Babylon. 2:49 And at Daniel’s request, the king 132 appointed Shadrach, Meshach, and Abednego over the administration of the province of Babylon. Daniel himself served in the king’s court. 133
3:1 134 King Nebuchadnezzar had a golden 135 statue made. 136 It was ninety feet 137 tall and nine feet 138 wide. He erected it on the plain of Dura in the province of Babylon. 3:2 Then King Nebuchadnezzar sent out a summons to assemble the satraps, prefects, governors, counselors, treasurers, judges, magistrates, 139 and all the other authorities of the province to attend the dedication of the statue that he 140 had erected. 3:3 So the satraps, prefects, governors, counselors, treasurers, judges, magistrates, and all the other provincial authorities assembled for the dedication of the statue that King Nebuchadnezzar had erected. They were standing in front of the statue that Nebuchadnezzar had erected. 141
3:4 Then the herald 142 made a loud 143 proclamation: “To you, O peoples, nations, and language groups, the following command is given: 144 3:5 When you hear the sound of the horn, flute, zither, 145 trigon, harp, pipes, and all kinds of music, you must 146 bow down and pay homage to the golden statue that King Nebuchadnezzar has erected. 3:6 Whoever does not bow down and pay homage will immediately 147 be thrown into the midst of a furnace of blazing fire!” 3:7 Therefore when they all 148 heard the sound of the horn, flute, zither, trigon, harp, pipes, 149 and all kinds of music, all the peoples, nations, and language groups began bowing down and paying homage to the golden statue that King Nebuchadnezzar had erected.
3:8 Now 150 at that time certain 151 Chaldeans came forward and brought malicious accusations against 152 the Jews. 3:9 They said 153 to King Nebuchadnezzar, “O king, live forever! 154 3:10 You have issued an edict, O king, that everyone must bow down and pay homage to the golden statue when they hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music. 3:11 And whoever does not bow down and pay homage must be thrown into the midst of a furnace of blazing fire. 3:12 But there are Jewish men whom you appointed over the administration of the province of Babylon – Shadrach, Meshach, and Abednego – and these men 155 have not shown proper respect to you, O king. They don’t serve your gods and they don’t pay homage to the golden statue that you have erected.”
3:13 Then Nebuchadnezzar in a fit of rage 156 demanded that they bring 157 Shadrach, Meshach, and Abednego before him. So they brought them 158 before the king. 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? 3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” 159 3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, 160 “We do not need to give you a reply 161 concerning this. 3:17 If 162 our God whom we are serving exists, 163 he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. 3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”
3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed 164 toward Shadrach, Meshach, and Abednego. He gave orders 165 to heat the furnace seven times hotter than it was normally heated. 3:20 He ordered strong 166 soldiers in his army to tie up Shadrach, Meshach, and Abednego and to throw them into the furnace of blazing fire. 3:21 So those men were tied up while still wearing their cloaks, trousers, turbans, and other clothes, 167 and were thrown into the furnace 168 of blazing fire. 3:22 But since the king’s command was so urgent, and the furnace was so excessively hot, the men who escorted 169 Shadrach, Meshach, and Abednego were killed 170 by the leaping flames. 171 3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace 172 of blazing fire while still securely bound. 173
3:24 Then King Nebuchadnezzar was startled and quickly got up. He said to his ministers, “Wasn’t it three men that we tied up and threw 174 into 175 the fire?” They replied to the king, “For sure, O king.” 3:25 He answered, “But I see four men, untied and walking around in the midst of the fire! No harm has come to them! And the appearance of the fourth is like that of a god!” 176 3:26 Then Nebuchadnezzar approached the door of the furnace of blazing fire. He called out, 177 “Shadrach, Meshach, and Abednego, servants of the most high God, come out! Come here!”
Then Shadrach, Meshach, and Abednego emerged from the fire. 178 3:27 Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically 179 unharmed by the fire. 180 The hair of their heads was not singed, nor were their trousers damaged. Not even the smell of fire was to be found on them!
3:28 Nebuchadnezzar exclaimed, 181 “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel 182 and has rescued his servants who trusted in him, ignoring 183 the edict of the king and giving up their bodies rather than 184 serve or pay homage to any god other than their God! 3:29 I hereby decree 185 that any people, nation, or language group that blasphemes 186 the god of Shadrach, Meshach, or Abednego will be dismembered and his home reduced to rubble! For there exists no other god who can deliver in this way.” 3:30 Then Nebuchadnezzar 187 promoted Shadrach, Meshach, and Abednego in the province of Babylon.
4:1 (3:31) 188 “King Nebuchadnezzar, to all peoples, nations, and language groups that live in all the land: Peace and prosperity! 189 4:2 I am delighted to tell you about the signs and wonders that the most high God has done for me.
4:3 “How great are his signs!
How mighty are his wonders!
His kingdom will last forever, 190
and his authority continues from one generation to the next.”
4:4 (4:1) 191 I, Nebuchadnezzar, was relaxing in my home, 192 living luxuriously 193 in my palace. 4:5 I saw a dream that 194 frightened me badly. The things I imagined while lying on my bed – these visions of my mind – were terrifying me. 4:6 So I issued an order 195 for all the wise men of Babylon to be brought 196 before me so that they could make known to me the interpretation of the dream. 4:7 When the magicians, astrologers, wise men, and diviners entered, I recounted the dream for them. But they were unable to make known its interpretation to me. 4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, 197 and in whom there is a spirit of the holy gods). I recounted the dream for him as well, 4:9 saying, “Belteshazzar, chief of the magicians, in whom I know there to be a spirit of the holy gods and whom no mystery baffles, consider 198 my dream that I saw and set forth its interpretation! 4:10 Here are the visions of my mind 199 while I was on my bed.
While I was watching,
there was a tree in the middle of the land. 200
It was enormously tall. 201
4:11 The tree grew large and strong.
Its top reached far into the sky;
it could be seen 202 from the borders of all the land. 203
4:12 Its foliage was attractive and its fruit plentiful;
on it there was food enough for all.
Under it the wild animals 204 used to seek shade,
and in its branches the birds of the sky used to nest.
All creatures 205 used to feed themselves from it.
4:13 While I was watching in my mind’s visions 206 on my bed,
a holy sentinel 207 came down from heaven.
4:14 He called out loudly 208 as follows: 209
‘Chop down the tree and lop off its branches!
Strip off its foliage
and scatter its fruit!
Let the animals flee from under it
and the birds from its branches!
4:15 But leave its taproot 210 in the ground,
with a band of iron and bronze around it 211
surrounded by the grass of the field.
Let it become damp with the dew of the sky,
and let it live with 212 the animals in the grass of the land.
4:16 Let his mind 213 be altered from that of a human being,
and let an animal’s mind be given to him,
and let seven periods of time 214 go by for 215 him.
4:17 This announcement is by the decree of the sentinels;
this decision is by the pronouncement of the holy ones,
so that 216 those who are alive may understand
that the Most High has authority over human kingdoms, 217
and he bestows them on whomever he wishes.
He establishes over them even the lowliest of human beings.’
4:18 “This is the dream that I, King Nebuchadnezzar, saw. Now you, Belteshazzar, declare its 218 interpretation, for none of the wise men in 219 my kingdom are able to make known to me the interpretation. But you can do so, for a spirit of the holy gods is in you.”
4:19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time; 220 his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, 221 if only the dream were for your enemies and its interpretation applied to your adversaries! 4:20 The tree that you saw that grew large and strong, whose top reached to the sky, and which could be seen 222 in all the land, 4:21 whose foliage was attractive and its fruit plentiful, and from which there was food available for all, under whose branches wild animals 223 used to live, and in whose branches birds of the sky used to nest – 4:22 it is you, 224 O king! For you have become great and strong. Your greatness is such that it reaches to heaven, and your authority to the ends of the earth. 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’ – 4:24 this is the interpretation, O king! It is the decision of the Most High that this has happened to my lord the king. 4:25 You will be driven 225 from human society, 226 and you will live 227 with the wild animals. You will be fed 228 grass like oxen, 229 and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before 230 you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes. 4:26 They said to leave the taproot of the tree, for your kingdom will be restored to you when you come to understand that heaven 231 rules. 4:27 Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.” 232
4:28 Now all of this happened 233 to King Nebuchadnezzar. 4:29 After twelve months, he happened to be walking around on the battlements 234 of the royal palace of Babylon. 4:30 The king uttered these words: “Is this not the great Babylon that I have built for a royal residence 235 by my own mighty strength 236 and for my majestic honor?” 4:31 While these words were still on the king’s lips, 237 a voice came down from heaven: “It is hereby announced to you, 238 King Nebuchadnezzar, that your kingdom has been removed from you! 4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before 239 you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”
4:33 Now in that very moment 240 this pronouncement about 241 Nebuchadnezzar came true. 242 He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle’s feathers, and his nails like a bird’s claws. 243
4:34 But at the end of the appointed time 244 I, Nebuchadnezzar, looked up 245 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.
4:35 All the inhabitants of the earth are regarded as nothing. 246
He does as he wishes with the army of heaven
and with those who inhabit the earth.
No one slaps 247 his hand
and says to him, ‘What have you done?’
4:36 At that time my sanity returned to me. I was restored 248 to the honor of my kingdom, and my splendor returned to me. My ministers and my nobles were seeking me out, and I was reinstated 249 over my kingdom. I became even greater than before. 4:37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live 250 in pride.
5:1 King Belshazzar 251 prepared a great banquet 252 for a thousand of his nobles, and he was drinking wine in front of 253 them all. 254 5:2 While under the influence 255 of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father 256 had confiscated 257 from the temple in Jerusalem 258 – so that the king and his nobles, together with his wives and his concubines, could drink from them. 259 5:3 So they brought the gold and silver 260 vessels that had been confiscated from the temple, the house of God 261 in Jerusalem, and the king and his nobles, together with his wives and concubines, drank from them. 5:4 As they drank wine, they praised the gods of gold and silver, bronze, iron, wood, and stone.
5:5 At that very moment the fingers of a human hand appeared 262 and wrote on the plaster of the royal palace wall, opposite the lampstand. 263 The king was watching the back 264 of the hand that was writing. 5:6 Then all the color drained from the king’s face 265 and he became alarmed. 266 The joints of his hips gave way, 267 and his knees began knocking together. 5:7 The king called out loudly 268 to summon 269 the astrologers, wise men, and diviners. The king proclaimed 270 to the wise men of Babylon that anyone who could read this inscription and disclose its interpretation would be clothed in purple 271 and have a golden collar 272 placed on his neck and be third ruler in the kingdom.
5:8 So all the king’s wise men came in, but they were unable to read the writing or to make known its 273 interpretation to the king. 5:9 Then King Belshazzar was very terrified, and he was visibly shaken. 274 His nobles were completely dumbfounded.
5:10 Due to the noise 275 caused by the king and his nobles, the queen mother 276 then entered the banquet room. She 277 said, “O king, live forever! Don’t be alarmed! Don’t be shaken! 5:11 There is a man in your kingdom who has within him a spirit of the holy gods. In the days of your father, he proved to have 278 insight, discernment, and wisdom like that 279 of the gods. 280 King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. 281 5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret 282 dreams, solve riddles, and decipher knotty problems. 283 Now summon 284 Daniel, and he will disclose the interpretation.”
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? 5:14 I have heard about you, how there is a spirit of the gods in you, and how you have 285 insight, discernment, and extraordinary wisdom. 5:15 Now the wise men and 286 astrologers were brought before me to read this writing and make known to me its interpretation. But they were unable to disclose the interpretation of the message. 5:16 However, I have heard 287 that you are able to provide interpretations and to decipher knotty problems. Now if you are able to read this writing and make known to me its interpretation, you will wear purple and have a golden collar around your neck and be third 288 ruler in the kingdom.”
5:17 But Daniel replied to the king, “Keep your gifts, and give your rewards to someone else! However, I will read the writing for the king and make known its 289 interpretation. 5:18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty. 290 5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear 291 before him. He killed whom he wished, he spared 292 whom he wished, he exalted whom he wished, and he brought low whom he wished. 5:20 And when his mind 293 became arrogant 294 and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him. 5:21 He was driven from human society, his mind 295 was changed to that of an animal, he lived 296 with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.
5:22 “But you, his son 297 Belshazzar, have not humbled yourself, 298 although you knew all this. 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 299 that cannot see or hear or comprehend! But you have not glorified the God who has in his control 300 your very breath and all your ways! 5:24 Therefore the palm of a hand was sent from him, and this writing was inscribed.
5:25 “This is the writing that was inscribed: MENE, MENE, 301 TEQEL, and PHARSIN. 302 5:26 This is the interpretation of the words: 303 As for mene 304 – God has numbered your kingdom’s days and brought it to an end. 5:27 As for teqel – you are weighed on the balances and found to be lacking. 5:28 As for peres 305 – your kingdom is divided and given over to the Medes and Persians.”
5:29 Then, on Belshazzar’s orders, 306 Daniel was clothed in purple, a golden collar was placed around his neck, and he was proclaimed third ruler in the kingdom. 5:30 And in that very night Belshazzar, the Babylonian king, 307 was killed. 308 5:31 (6:1) 309 So Darius the Mede took control of the kingdom when he was about sixty-two years old.
6:1 It seemed like a good idea to Darius 310 to appoint over the kingdom 120 satraps 311 who would be in charge of the entire kingdom. 6:2 Over them would be three supervisors, one of whom was Daniel. These satraps were accountable 312 to them, so that the king’s interests might not incur damage. 6:3 Now this Daniel was distinguishing himself above the other supervisors and the satraps, for he had an extraordinary spirit. In fact, the king intended to appoint him over the entire kingdom. 6:4 Consequently the supervisors and satraps were trying to find 313 some pretext against Daniel in connection with administrative matters. 314 But they were unable to find any such damaging evidence, 315 because he was trustworthy and guilty of no negligence or corruption. 316 6:5 So these men concluded, 317 “We won’t find any pretext against this man Daniel unless it is 318 in connection with the law of his God.”
6:6 So these supervisors and satraps came by collusion 319 to the king and said 320 to him, “O King Darius, live forever! 6:7 To all the supervisors of the kingdom, the prefects, satraps, counselors, and governors it seemed like a good idea for a royal edict to be issued and an interdict to be enforced. For the next thirty days anyone who prays 321 to any god or human other than you, O king, should be thrown into a den of lions. 6:8 Now let the king issue a written interdict 322 so that it cannot be altered, according to the law of the Medes and Persians, which cannot be changed. 323 6:9 So King Darius issued the written interdict.
6:10 When Daniel realized 324 that a written decree had been issued, he entered his home, where the windows 325 in his upper room opened toward Jerusalem. 326 Three 327 times daily he was 328 kneeling 329 and offering prayers and thanks to his God just as he had been accustomed to do previously. 6:11 Then those officials who had gone to the king 330 came by collusion and found Daniel praying and asking for help before his God. 6:12 So they approached the king and said to him, 331 “Did you not issue an edict to the effect that for the next thirty days anyone who prays to any god or human other than to you, O king, would be thrown into a den of lions?” The king replied, “That is correct, 332 according to the law of the Medes and Persians, which cannot be changed.” 6:13 Then they said to the king, “Daniel, who is one of the captives 333 from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.” 334
6:14 When the king heard this, 335 he was very upset and began thinking about 336 how he might rescue Daniel. Until late afternoon 337 he was struggling to find a way to rescue him. 6:15 Then those men came by collusion to the king and 338 said to him, 339 “Recall, 340 O king, that it is a law of the Medes and Persians that no edict or decree that the king issues can be changed.” 6:16 So the king gave the order, 341 and Daniel was brought and thrown into a den 342 of lions. The king consoled 343 Daniel by saying, “Your God whom you continually serve will rescue you!” 6:17 Then a stone was brought and placed over the opening 344 to the den. The king sealed 345 it with his signet ring and with those 346 of his nobles so that nothing could be changed with regard to Daniel. 6:18 Then the king departed to his palace. But he spent the night without eating, and no diversions 347 were brought to him. He was unable to sleep. 348
6:19 In the morning, at the earliest sign of daylight, the king got up and rushed to the lions’ den. 6:20 As he approached the den, he called out to Daniel in a worried voice, 349 “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”
6:21 Then Daniel spoke to 350 the king, “O king, live forever! 6:22 My God sent his angel and closed the lions’ mouths so that they have not harmed me, because I was found to be innocent before him. Nor have I done any harm to you, O king.”
6:23 Then the king was delighted and gave an order to haul Daniel up from the den. So Daniel was hauled up out of the den. He had no injury of any kind, because he had trusted in his God. 6:24 The king gave another order, 351 and those men who had maliciously accused 352 Daniel were brought and thrown 353 into the lions’ den – they, their children, and their wives. 354 They did not even reach the bottom of the den before the lions overpowered them and crushed all their bones.
6:25 Then King Darius wrote to all the peoples, nations, and language groups who were living in all the land: “Peace and prosperity! 355 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. 356
6:27 He rescues and delivers
and performs signs and wonders
in the heavens and on the earth.
He has rescued Daniel from the power 357 of the lions!”
6:28 So this Daniel prospered during the reign of Darius and 358 the reign of Cyrus the Persian.
7:1 In the first 359 year of King Belshazzar of Babylon, Daniel had 360 a dream filled with visions 361 while he was lying on his bed. Then he wrote down the dream in summary fashion. 362 7:2 Daniel explained: 363 “I was watching in my vision during the night as 364 the four winds of the sky 365 were stirring up the great sea. 366 7:3 Then four large beasts came up from the sea; they were different from one another.
7:4 “The first one was like a lion with eagles’ wings. As I watched, its wings were pulled off and it was lifted up from the ground. It was made to stand on two feet like a human being, and a human mind 367 was given to it. 368
7:5 “Then 369 a second beast appeared, like a bear. It was raised up on one side, and there were three ribs 370 in its mouth between its teeth. 371 It was told, 372 ‘Get up and devour much flesh!’
7:6 “After these things, 373 as I was watching, another beast 374 like a leopard appeared, with four bird-like wings on its back. 375 This beast had four heads, 376 and ruling authority was given to it.
7:7 “After these things, as I was watching in the night visions 377 a fourth beast appeared – one dreadful, terrible, and very strong. 378 It had two large rows 379 of iron teeth. It devoured and crushed, and anything that was left it trampled with its feet. It was different from all the beasts that came before it, and it had ten horns.
7:8 “As I was contemplating the horns, another horn – a small one – came up between them, and three of the former horns were torn out by the roots to make room for it. 380 This horn had eyes resembling human eyes and a mouth speaking arrogant 381 things.
7:9 “While I was watching,
thrones were set up,
and the Ancient of Days 382 took his seat.
His attire was white like snow;
the hair of his head was like lamb’s 383 wool.
His throne was ablaze with fire
and its wheels were all aflame. 384
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. 385
The court convened 386
and the books were opened.
7:11 “Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching 387 until the beast was killed and its body destroyed and thrown into 388 the flaming fire. 7:12 As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living 389 for a time and a season. 7:13 I was watching in the night visions,
“And with 390 the clouds of the sky 391
one like a son of man 392 was approaching.
He went up to the Ancient of Days
and was escorted 393 before him.
7:14 To him was given ruling authority, honor, and sovereignty.
All peoples, nations, and language groups were serving 394 him.
His authority is eternal and will not pass away. 395
His kingdom will not be destroyed. 396
7:15 “As for me, Daniel, my spirit was distressed, 397 and the visions of my mind 398 were alarming me. 7:16 I approached one of those standing nearby and asked him about the meaning 399 of all this. So he spoke with me and revealed 400 to me the interpretation of the vision: 401 7:17 ‘These large beasts, which are four in number, represent four kings who will arise from the earth. 7:18 The holy ones 402 of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’
7:19 “Then I wanted to know the meaning 403 of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet. 7:20 I also wanted to know 404 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 405 and a mouth speaking arrogant things, whose appearance was more formidable than the others. 406 7:21 While I was watching, that horn began to wage war against the holy ones and was defeating 407 them, 7:22 until the Ancient of Days arrived and judgment was rendered 408 in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.
7:23 “This is what he told me: 409
‘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.
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 410 three kings.
7:25 He will speak words against the Most High.
He will harass 411 the holy ones of the Most High continually.
His intention 412 will be to change times established by law. 413
They will be delivered into his hand
For a time, times, 414 and half a time.
7:26 But the court will convene, 415 and his ruling authority will be removed –
destroyed and abolished forever!
7:27 Then the kingdom, authority,
and greatness of the kingdoms under all of heaven
will be delivered to the people of the holy ones 416 of the Most High.
His kingdom is an eternal kingdom;
all authorities will serve him and obey him.’
7:28 “This is the conclusion of the matter. As for me, Daniel, my thoughts troubled me greatly, and the color drained from my face. 417 But I kept the matter to myself.” 418
8:1 419 In the third year 420 of King Belshazzar’s reign, a vision appeared to me, Daniel, after the one that had appeared to me previously. 421 8:2 In this 422 vision I saw myself in Susa 423 the citadel, 424 which is located in the province of Elam. In the vision I saw myself at the Ulai Canal. 425 8:3 I looked up 426 and saw 427 a 428 ram with two horns standing at the canal. Its two horns were both long, 429 but one was longer than the other. The longer one was coming up after the shorter one. 8:4 I saw that the ram was butting westward, northward, and southward. No animal 430 was able to stand before it, and there was none who could deliver from its power. 431 It did as it pleased and acted arrogantly. 432
8:5 While I was contemplating all this, 433 a male goat 434 was coming from the west over the surface of all the land 435 without touching the ground. This goat had a conspicuous horn 436 between its eyes. 8:6 It came to the two-horned ram that I had seen standing beside the canal and rushed against it with raging strength. 437 8:7 I saw it approaching the ram. It went into a fit of rage against the ram 438 and struck it 439 and broke off its two horns. The ram had no ability to resist it. 440 The goat hurled the ram 441 to the ground and trampled it. No one could deliver the ram from its power. 442 8:8 The male goat acted even more arrogantly. But no sooner had the large horn become strong than it was broken, and there arose four conspicuous horns 443 in its place, 444 extending toward the four winds of the sky. 445
8:9 From one of them came a small horn. 446 But it grew to be very big, toward the south and the east and toward the beautiful land. 447 8:10 It grew so big it reached the army 448 of heaven, and it brought about the fall of some of the army and some of the stars 449 to the ground, where it trampled them. 8:11 It also acted arrogantly against the Prince of the army, 450 from whom 451 the daily sacrifice was removed and whose sanctuary 452 was thrown down. 8:12 The army was given over, 453 along with the daily sacrifice, in the course of his sinful rebellion. 454 It hurled 455 truth 456 to the ground and enjoyed success. 457
8:13 Then I heard a holy one 458 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?” 8:14 He said to me, “To 2,300 evenings and mornings; 459 then the sanctuary will be put right again.” 460
8:15 While I, Daniel, was watching the vision, I sought to understand it. Now one who appeared to be a man was standing before me. 8:16 Then I heard a human voice coming from between the banks of the Ulai. It called out, “Gabriel, 461 enable this person to understand the vision.” 8:17 So he approached the place where I was standing. As he came, I felt terrified and fell flat on the ground. 462 Then he said to me, “Understand, son of man, 463 that the vision pertains to the time of the end.” 8:18 As he spoke with me, I fell into a trance with my face to the ground. But he touched me and stood me upright. 464
8:19 Then he said, “I am going to inform you about what will happen in the latter time of wrath, for the vision 465 pertains to the appointed time of the end. 8:20 The ram that you saw with the two horns stands for the kings of Media and Persia. 8:21 The male goat 466 is the king of Greece, 467 and the large horn between its eyes is the first king. 8:22 The horn that was broken 468 and in whose place there arose four others stands for four kingdoms that will arise from his nation, though they will not have his strength. 8:23 Toward the end of their rule, when rebellious acts 469 are complete, a rash 470 and deceitful 471 king will arise. 472 8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. 473 He will be successful in what he undertakes. 474 He will destroy powerful people and the people of the holy ones. 475 8:25 By his treachery 476 he will succeed through deceit. 477 He will have an arrogant attitude, 478 and he will destroy many who are unaware of his schemes. 479 He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. 480 8:26 The vision of the evenings and mornings that was told to you is correct. 481 But you should seal up the vision, for it refers to a time many days from now.”
8:27 I, Daniel, was exhausted 482 and sick for days. Then I got up and again carried out the king’s business. But I was astonished at the vision, and there was no one to explain it.
9:1 In the first year of Darius 483 son of Ahasuerus, 484 who was of Median descent and who had been 485 appointed king over the Babylonian 486 empire – 9:2 in the first year of his reign 487 I, Daniel, came to understand from the sacred books 488 that, according to the word of the LORD 489 disclosed to the prophet Jeremiah, the years for the fulfilling of the desolation of Jerusalem 490 were seventy in number. 9:3 So I turned my attention 491 to the Lord God 492 to implore him by prayer and requests, with fasting, sackcloth, and ashes. 493 9:4 I prayed to the LORD my God, confessing in this way:
“O Lord, 494 great and awesome God who is faithful to his covenant 495 with those who love him and keep his commandments, 9:5 we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards. 9:6 We have not paid attention to your servants the prophets, who spoke by your authority 496 to our kings, our leaders, and our ancestors, 497 and to all the inhabitants 498 of the land as well.
9:7 “You are righteous, 499 O Lord, but we are humiliated this day 500 – the people 501 of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you. 9:8 O LORD, we have been humiliated 502 – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, 503 even though we have rebelled against him. 9:10 We have not obeyed 504 the LORD our God by living according to 505 his laws 506 that he set before us through his servants the prophets.
9:11 “All Israel has broken 507 your law and turned away by not obeying you. 508 Therefore you have poured out on us the judgment solemnly threatened 509 in the law of Moses the servant of God, for we have sinned against you. 510 9:12 He has carried out his threats 511 against us and our rulers 512 who were over 513 us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven! 9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify 514 the LORD our God by turning back from our sin and by seeking wisdom 515 from your reliable moral standards. 516 9:14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just 517 in all he has done, 518 and we have not obeyed him. 519
9:15 “Now, O Lord our God, who brought your people out of the land of Egypt with great power 520 and made a name for yourself that is remembered to this day – we have sinned and behaved wickedly. 9:16 O Lord, according to all your justice, 521 please turn your raging anger 522 away from your city Jerusalem, your holy mountain. For due to our sins and the iniquities of our ancestors, Jerusalem and your people are mocked by all our neighbors.
9:17 “So now, our God, accept 523 the prayer and requests of your servant, and show favor to 524 your devastated sanctuary for your own sake. 525 9:18 Listen attentively, 526 my God, and hear! Open your eyes and look on our desolated ruins 527 and the city called by your name. 528 For it is not because of our own righteous deeds that we are praying to you, 529 but because your compassion is abundant. 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.” 530
9:20 While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the LORD my God concerning his holy mountain 531 – 9:21 yes, while I was still praying, 532 the man Gabriel, whom I had seen previously 533 in a vision, was approaching me in my state of extreme weariness, 534 around the time of the evening offering. 9:22 He spoke with me, instructing me as follows: 535 “Daniel, I have now come to impart understanding to you. 9:23 At the beginning of your requests a message went out, and I have come to convey it to you, for you are of great value in God’s sight. 536 Therefore consider the message and understand the vision: 537
9:24 “Seventy weeks 538 have been determined
concerning your people and your holy city
to put an end to 539 rebellion,
to bring sin 540 to completion, 541
to atone for iniquity,
to bring in perpetual 542 righteousness,
to seal up 543 the prophetic vision, 544
and to anoint a most holy place. 545
9:25 So know and understand:
From the issuing of the command 546 to restore and rebuild
Jerusalem 547 until an anointed one, a prince arrives, 548
there will be a period of seven weeks 549 and sixty-two weeks.
It will again be built, 550 with plaza and moat,
but in distressful times.
9:26 Now after the sixty-two weeks,
an anointed one will be cut off and have nothing. 551
As for the city and the sanctuary,
the people of the coming prince will destroy 552 them.
But his end will come speedily 553 like a flood. 554
Until the end of the war that has been decreed
there will be destruction.
9:27 He will confirm a covenant with many for one week. 555
But in the middle of that week
he will bring sacrifices and offerings to a halt.
On the wing 556 of abominations will come 557 one who destroys,
until the decreed end is poured out on the one who destroys.”
10:1 558 In the third 559 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. 560 He understood the message and gained insight by the vision.
10:2 In those days I, Daniel, was mourning for three whole weeks. 561 10:3 I ate no choice food; no meat or wine came to my lips, 562 nor did I anoint myself with oil 563 until the end of those three weeks.
10:4 On the twenty-fourth day of the first month 564 I was beside the great river, the Tigris. 565 10:5 I looked up 566 and saw a 567 man 568 clothed in linen; 569 around his waist was a belt made of gold from Upaz. 570 10:6 His body resembled yellow jasper, 571 and his face had an appearance like lightning. His eyes were like blazing torches; 572 his arms and feet had the gleam of polished bronze. His voice 573 thundered forth like the sound of a large crowd.
10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. 574 On the contrary, they were overcome with fright 575 and ran away to hide. 10:8 I alone was left to see this great vision. My strength drained from 576 me, and my vigor disappeared; 577 I was without energy. 578 10:9 I listened to his voice, 579 and as I did so 580 I fell into a trance-like sleep with my face to the ground. 10:10 Then 581 a hand touched me and set me on my hands and knees. 582 10:11 He said to me, “Daniel, you are of great value. 583 Understand the words that I am about to 584 speak to you. So stand up, 585 for I have now been sent to you.” When he said this 586 to me, I stood up shaking. 10:12 Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind 587 to understand and to humble yourself before your God, your words were heard. I have come in response to your words. 10:13 However, the prince of the kingdom of Persia was opposing me for twenty-one days. But 588 Michael, one of the leading princes, came to help me, because I was left there 589 with the kings of Persia. 10:14 Now I have come to help you understand what will happen to your people in the latter days, for the vision pertains to future days.”
10:15 While he was saying this to me, 590 I was flat on 591 the ground and unable to speak. 10:16 Then 592 one who appeared to be a human being 593 was touching my lips. I opened my mouth and started to speak, saying to the one who was standing before me, “Sir, 594 due to the vision, anxiety has gripped me and I have no strength. 10:17 How, sir, am I able to speak with you? 595 My strength is gone, 596 and I am breathless.” 10:18 Then the one who appeared to be a human being touched me again 597 and strengthened me. 10:19 He said to me, “Don’t be afraid, you who are valued. 598 Peace be to you! Be strong! Be really strong!” When he spoke to me, I was strengthened. I said, “Sir, you may speak now, 599 for you have given me strength.” 10:20 He said, “Do you know why I have come to you? 600 Now I am about to return to engage in battle with the prince of Persia. When I go, the prince of Greece is coming. 10:21 However, I will first tell you what is written in a dependable book. 601 (There is no one who strengthens me against these princes, 602 except Michael your 603 prince. 11:1 And in the first year of Darius the Mede, I 604 stood to strengthen him and to provide protection for him.)
[1:1] 1 sn The third year of the reign of Jehoiakim would be ca. 605
[1:1] 2 sn King Nebuchadnezzar ruled Babylon from ca. 605-562
[1:1] 3 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:1] 4 sn This attack culminated in the first of three major deportations of Jews to Babylon. The second one occurred in 597
[1:2] 5 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[1:2] 7 tn Heb “hand,” which is often used idiomatically for one’s power and authority. See BDB 390 s.v. יָד 2.
[1:2] 8 tn Or “utensils”; or “articles.”
[1:2] 9 tn Heb “house of God.”
[1:2] 10 sn The land of Babylonia (Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (cf. Gen 10:10; 11:2; 14:1, 9; Josh 7:21; Isa 11:11; Zech 5:11).
[1:2] 11 tn Or “gods” (NCV, NRSV, TEV; also later in this verse). The Hebrew term can be used as a numerical plural for many gods or as a plural of majesty for one particular god. Since Nebuchadnezzar was a polytheist, it is not clear if the reference here is to many gods or one particular deity. The plural of majesty, while normally used for Israel’s God, is occasionally used of foreign gods (cf. BDB 43 s.v. אֱלֹהִים 1, 2). See Judg 11:24 (of the Moabite god Chemosh); 1 Sam 5:7 (of the Philistine god Dagon); 1 Kgs 11:33 (of the Canaanite goddess Astarte, the Moabite god Chemosh, and the Ammonite god Milcom); 2 Kgs 19:37 (of the Assyrian god Nisroch). Since gods normally had their own individual temples, Dan 1:2 probably refers to a particular deity, perhaps Marduk, the supreme god of Babylon, or Marduk’s son Nabu, after whom Nebuchadnezzar was named. The name Nebuchadnezzar means “Nabu has protected the son who will inherit” (HALOT 660 s.v. נְבוּכַדְרֶאצַּר). For a discussion of how temples functioned in Babylonian religion see H. Ringgren, Religions of the Ancient Near East, 77-81.
[1:2] 12 tn Heb “brought.” Though the Hebrew verb “brought” is repeated in this verse, the translation uses “brought…put” for stylistic variation.
[1:3] 13 tn Or “gave orders to.” Heb “said to.”
[1:3] 14 sn It is possible that the word Ashpenaz is not a proper name at all, but a general term for “innkeeper.” See J. J. Collins, Daniel (Hermeneia), 127, n. 9. However, the ancient versions understand the term to be a name, and the present translation (along with most English versions) understands the word in this way.
[1:3] 15 sn The word court official (Hebrew saris) need not mean “eunuch” in a technical sense (see Gen 37:36, where the term refers to Potiphar, who had a wife), although in the case of the book of Daniel there was in Jewish literature a common tradition to that effect. On the OT usage of this word see HALOT 769-70 s.v. סָרֹיס.
[1:3] 17 tn Heb “and from the seed of royalty and from the nobles.”
[1:4] 18 tn Heb “good of appearance.”
[1:4] 19 tn Heb “knowers of knowledge.”
[1:4] 20 tn Heb “understanders of knowledge.”
[1:4] 21 tn Heb “who had strength.”
[1:4] 22 tn Heb “to stand in the palace of the king.” Cf. vv. 5, 19.
[1:4] 23 sn The language of the Chaldeans referred to here is Akkadian, an East Semitic cuneiform language.
[1:4] 24 tn Heb “Chaldeans” (so KJV, NAB, NASB, NRSV). This is an ancient name for the Babylonians.
[1:5] 25 tn Heb “a thing of a day in its day.”
[1:5] 26 tn Heb “from the delicacies of the king.”
[1:5] 27 tn Or “educated.” See HALOT 179 s.v. I גדל.
[1:5] 28 tn Heb “stand before the king.”
[1:6] 29 tn Heb “and it happened that.”
[1:6] 30 tn Heb “among them”; the referent (the young men taken captive from Judah) has been specified in the translation for clarity.
[1:6] 31 tn Heb “the sons of Judah.”
[1:6] 32 sn The names reflect a Jewish heritage. In Hebrew Daniel means “God is my judge”; Hananiah means “the Lord is gracious”; Mishael means “who is what God is?”; Azariah means “the Lord has helped.”
[1:7] 33 tc The LXX and Vulgate lack the verb here.
[1:7] 34 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.
[1:8] 35 tn Heb “placed on his heart.”
[1:8] 36 tn Or “would not make himself ceremonially unclean”; TEV “become ritually unclean.”
[1:8] sn Various reasons have been suggested as to why such food would defile Daniel. Perhaps it had to do with violations of Mosaic law with regard to unclean foods, or perhaps it had to do with such food having been offered to idols. Daniel’s practice in this regard is strikingly different from that of Esther, who was able successfully to conceal her Jewish identity.
[1:8] 37 tn Heb “with the delicacies of the king and with the wine of his drinking.”
[1:9] 38 tn Heb “Then God granted Daniel loyal love and compassion before the overseer of the court officials.” The expression “loyal love and compassion” is a hendiadys; the two words combine to express one idea.
[1:10] 39 tn Heb “The overseer of the court officials.” The subject has been specified in the translation for the sake of clarity.
[1:10] 40 tn Heb “assigned.” See v. 5.
[1:10] 41 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] 42 tn The words “if that happened” are not in the Hebrew text but have been added in the translation for clarity.
[1:10] 43 tn Heb “my head.” Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear.
[1:11] 44 sn Having failed to convince the overseer, Daniel sought the favor of the warden whom the overseer had appointed to care for the young men.
[1:13] 45 tn Heb “let our appearance be seen before you.”
[1:13] 46 tn Heb “the appearance of.”
[1:13] 47 tn Heb “delicacies of the king.” So also in v. 15.
[1:13] 48 tn Heb “your servants.”
[1:14] 49 tn Heb “he”; the referent (the warden mentioned in v. 11) has been specified in the translation for clarity.
[1:14] 50 tn Heb “listened to them with regard to this matter.”
[1:14] 51 sn The number ten is sometimes used in the OT as an ideal number of completeness. Cf. v. 20; Zech 8:23; Rev 2:10.
[1:15] 52 tn Heb “fat of flesh”; KJV, ASV “fatter in flesh”; NASB, NRSV “fatter” (although this is no longer a sign of health in Western culture).
[1:16] 53 tn Heb “the wine of their drinking.”
[1:16] 54 tn The words “from their diet” are not in the Hebrew text but have been added in the translation for clarity.
[1:18] 55 tn Heb “at the end of the days which the king said to bring them.”
[1:19] 56 tn Heb “from all of them.”
[1:19] 57 tn Heb “stood before the king.”
[1:20] 58 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.
[1:21] 60 sn The Persian king Cyrus’ first year in control of Babylon was 539
[2:1] 61 tn Heb “Nebuchadnezzar’s.” The possessive pronoun is substituted in the translation for stylistic reasons.
[2:1] 62 tn Heb “dreamed dreams.” The plural is used here and in v. 2, but the singular in v. 3. The plural “dreams” has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 §124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: “Nebuchadnezzar was in a trance.” See further, J. A. Montgomery, Daniel (ICC), 142.
[2:1] 64 tn Heb “his sleep left (?) him.” The use of the verb הָיָה (hayah, “to be”) here is unusual. The context suggests a meaning such as “to be finished” or “gone.” Cf. Dan 8:27. Some scholars emend the verb to read נָדְדָה (nadÿdah, “fled”); cf. Dan 6:19. See further, DCH 2:540 s.v. היה I Ni.3; HALOT 244 s.v. היה nif; BDB 227-28 s.v. הָיָה Niph.2.
[2:2] 65 tn Heb “said.” So also in v. 12.
[2:2] 66 tn Heb “Chaldeans.” The term Chaldeans (Hebrew כַּשְׂדִּים, kasdim) is used in the book of Daniel both in an ethnic sense and, as here, to refer to a caste of Babylonian wise men and astrologers.
[2:2] 67 tn Heb “to explain to the king his dreams.”
[2:2] 68 tn Heb “stood before the king.”
[2:3] 69 tn Heb “I have dreamed a dream” (so KJV, ASV).
[2:4] 71 sn Contrary to common belief, the point here is not that the wise men (Chaldeans) replied to the king in the Aramaic language, or that this language was uniquely the language of the Chaldeans. It was this view that led in the past to Aramaic being referred to as “Chaldee.” Aramaic was used as a lingua franca during this period; its origins and usage were not restricted to the Babylonians. Rather, this phrase is better understood as an editorial note (cf. NAB) marking the fact that from 2:4b through 7:28 the language of the book shifts from Hebrew to Aramaic. In 8:1, and for the remainder of the book, the language returns to Hebrew. Various views have been advanced to account for this change of language, most of which are unconvincing. Most likely the change in language is a reflection of stages in the transmission history of the book of Daniel.
[2:5] 73 tn Aram “answered and said,” a common idiom to indicate a reply, but redundant in contemporary English.
[2:5] 74 tn It seems clear from what follows that Nebuchadnezzar clearly recalls the content of the dream, although obviously he does not know what to make of it. By not divulging the dream itself to the would-be interpreters, he intends to find out whether they are simply leading him on. If they can tell him the dream’s content, which he is able to verify, he then can have confidence in their interpretation, which is what eludes him. The translation “the matter is gone from me” (cf. KJV, ASV), suggesting that the king had simply forgotten the dream, is incorrect. The Aramaic word used here (אַזְדָּא, ’azda’) is probably of Persian origin; it occurs in the OT only here and in v. 8. There are two main possibilities for the meaning of the word: “the matter is promulgated by me” (see KBL 1048 s.v.) and therefore “publicly known” (cf. NRSV; F. Rosenthal, Grammar, 62-63, §189), or “the matter is irrevocable” (cf. NAB, NIV, TEV, CEV, NLT; HALOT 1808 s.v. אזד; cf. also BDB 1079 s.v.). The present translation reflects this latter option. See further E. Vogt, Lexicon linguae aramaicae, 3.
[2:5] 75 tn Aram “made limbs.” Cf. 3:29.
[2:7] 76 tn Aram “his servants.”
[2:9] 78 tn Aram “one is your law,” i.e., only one thing is applicable to you.
[2:9] 79 tn Aram “a lying and corrupt word.”
[2:9] 80 tn Aram “I will know.”
[2:10] 81 tn Aram “matter, thing.”
[2:11] 82 tn Aram “whose dwelling is not with flesh.”
[2:12] 83 tn Aram “was angry and very furious.” The expression is a hendiadys (two words or phrases expressing a single idea).
[2:13] 84 tn The Aramaic participle is used here to express the imminent future.
[2:13] 85 tn The impersonal active plural (“they sought”) of the Aramaic verb could also be translated as an English passive: “Daniel and his friends were sought” (cf. NAB).
[2:14] 86 tn Aram “returned prudence and counsel.” The expression is a hendiadys.
[2:15] 87 tn The Aramaic word מְהַחְצְפָה (mÿhakhtsÿfah) may refer to the severity of the king’s decree (i.e., “harsh”; so HALOT 1879 s.v. חצף; BDB 1093 s.v. חֲצַף), although it would seem that in a delicate situation such as this Daniel would avoid this kind of criticism of the king’s actions. The translation above understands the word to refer to the immediacy, not harshness, of the decree. See further, F. Rosenthal, Grammar, 50, §116; E. Vogt, Lexicon linguae aramaicae, 67.
[2:16] 88 tc Theodotion and the Syriac lack the words “went in and.”
[2:18] 89 tn Aram “Daniel.” The proper name is redundant here in English, and has not been included in the translation.
[2:20] 91 tn Aram “Daniel answered and said.”
[2:20] 92 sn As is often the case in the Bible, here the name represents the person.
[2:21] 95 tn Aram “the knowers of understanding.”
[2:23] 96 tn Aram “we.” Various explanations have been offered for the plural, but it is probably best understood as the editorial plural; so also with “me” later in this verse.
[2:23] 97 tn Aram “the word of the king.”
[2:24] 98 tc The MT has עַל עַל (’al ’al, “he entered upon”). Several medieval Hebrew
[2:24] 99 tc The LXX and Vulgate, along with one medieval Hebrew
[2:24] 100 tn Aram “cause me to enter.” So also in v. 25.
[2:24] 101 tn Aram “the king.”
[2:25] 102 sn Arioch’s claim is self-serving and exaggerated. It is Daniel who came to him, and not the other way around. By claiming to have found one capable of solving the king’s dilemma, Arioch probably hoped to ingratiate himself to the king.
[2:28] 103 tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.
[2:28] 104 tn Aram “in the latter days.”
[2:28] 105 tn Aram “your dream and the visions of your head upon your bed.”
[2:29] 106 tn Aram “your thoughts upon your bed went up to what will be after this.”
[2:30] 107 tn Aram “not for any wisdom which is in me more than [in] any living man.”
[2:30] 108 tn Aram “they might cause the king to know.” The impersonal plural is used here to refer to the role of God’s spirit in revealing the dream and its interpretation to the king. As J. A. Montgomery says, “it appropriately here veils the mysterious agency” (Daniel [ICC], 164-65).
[2:31] 110 tn Aram “an image.”
[2:33] 111 sn Clay refers to baked clay, which – though hard – was also fragile. Cf. the reference in v. 41 to “wet clay.”
[2:34] 113 tc The LXX, Theodotion, and the Vulgate have “from a mountain,” though this is probably a harmonization with v. 45.
[2:35] 114 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.
[2:36] 115 tn Various suggestions have been made concerning the plural “we.” It is probably the editorial plural and could be translated here as “I.”
[2:38] 116 tn Aram “the sons of man.”
[2:38] 117 tn Aram “the beasts of the field.”
[2:39] 119 sn The identity of the first kingdom is clearly Babylon. The identification of the following three kingdoms is disputed. The common view is that they represent Media, Persia, and Greece. Most conservative scholars identify them as Media-Persia, Greece, and Rome.
[2:40] 120 tc Theodotion and the Vulgate lack the phrase “and as iron breaks in pieces.”
[2:40] 121 tn The Aramaic text does not have this word, but it has been added in the translation for clarity.
[2:40] 122 tn The words “the others” are supplied from the context.
[2:41] 123 tc The LXX lacks “and toes.”
[2:41] 124 tn Aram “potter’s clay.”
[2:41] 125 tn Aram “clay of clay” (also in v. 43).
[2:43] 126 tc The present translation reads the conjunction, with most medieval Hebrew
[2:43] 127 sn The reference to people being mixed is usually understood to refer to intermarriage.
[2:43] 128 tn Aram “with the seed of men.”
[2:43] 129 tc The present translation reads הֵיךְ דִּי (hekh diy) rather than the MT הֵא־כְדִי (he’-khÿdi). It is a case of wrong word division.
[2:45] 130 tn Aram “after this.”
[2:46] 131 tn Aram “fell on his face.”
[2:49] 132 tn Aram “and Daniel sought from the king and he appointed.”
[2:49] 133 tn Aram “was at the gate of the king.”
[3:1] 134 sn The LXX introduces this chapter with the following chronological note: “in the eighteenth year of.” Such a date would place these events at about the time of the destruction of Jerusalem in 586
[3:1] 135 sn There is no need to think of Nebuchadnezzar’s image as being solid gold. No doubt the sense is that it was overlaid with gold (cf. Isa 40:19; Jer 10:3-4), with the result that it presented a dazzling self-compliment to the greatness of Nebuchadnezzar’s achievements.
[3:1] 136 sn According to a number of patristic authors, the image represented a deification of Nebuchadnezzar himself. This is not clear from the biblical text, however.
[3:1] 137 tn Aram “sixty cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 90 feet (27.4 m) high.
[3:1] 138 tn Aram “six cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 9 feet (2.74 m) wide.
[3:1] sn The dimensions of the image (ninety feet high and nine feet wide) imply that it did not possess normal human proportions, unless a base for the image is included in the height dimension. The ancient world knew of other tall statues. For example, the Colossus of Rhodes – the huge statue of Helios which stood (ca. 280-224
[3:2] 139 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] 140 tn Aram “Nebuchadnezzar the king.” The proper name and title have been replaced by the relative pronoun (“he”) in the translation for stylistic reasons.
[3:3] 141 tc The LXX and Theodotion lack the words “that Nebuchadnezzar had erected.”
[3:4] 142 tn According to BDB 1097 s.v. כָּרוֹז the Aramaic word used here is a Greek loanword, but other scholars have argued instead for a Persian derivation (HALOT 1902 s.v. *כָּרוֹז).
[3:4] 143 tn Aram “in strength.”
[3:4] 144 tn Aram “they are saying.”
[3:5] 145 sn The word zither (Aramaic קִיתָרוֹס [qitaros]), and the words for harp (Aramaic פְּסַנְתֵּרִין [pÿsanterin]) and pipes (Aramaic סוּמְפֹּנְיָה [sumponÿyah]), are of Greek derivation. Though much has been made of this in terms of suggesting a date in the Hellenistic period for the writing of the book, it is not surprising that a few Greek cultural terms, all of them the names of musical instruments, should appear in this book. As a number of scholars have pointed out, the bigger surprise (if, in fact, the book is to be dated to the Hellenistic period) may be that there are so few Greek loanwords in Daniel.
[3:5] 146 tn The imperfect Aramaic verbs have here an injunctive nuance.
[3:6] 147 tn Aram “in that hour.”
[3:7] 148 tn Aram “all the peoples.”
[3:7] 149 tc Though not in the Aramaic text of BHS, this word appears in many medieval Hebrew
[3:8] 150 tc This expression is absent in Theodotion.
[3:8] 152 tn Aram “ate the pieces of.” This is a rather vivid idiom for slander.
[3:9] 153 tn Aram “answered and said,” a common Aramaic idiom that occurs repeatedly in this chapter.
[3:9] 154 sn O king, live forever! is a comment of typical court courtesy that is not necessarily indicative of the real sentiments of the speaker. Ancient oriental court protocol could sometimes require a certain amount of hypocrisy.
[3:12] 155 sn Daniel’s absence from this scene has sparked the imagination of commentators, some of whom have suggested that perhaps he was unable to attend the dedication due to sickness or due to being away on business. Hippolytus supposed that Daniel may have been watching from a distance.
[3:13] 156 tn Aram “in anger and wrath”; NASB “in rage and anger.” The expression is a hendiadys.
[3:13] 157 tn The Aramaic infinitive is active.
[3:13] 158 tn Aram “these men.” The pronoun is used in the translation to avoid undue repetition.
[3:15] 159 tn Aram “hand.” So also in v. 17.
[3:16] 160 tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from “king” to “Nebuchadnezzar.”
[3:16] 161 tn Aram “to return a word to you.”
[3:17] 162 tc The ancient versions typically avoid the conditional element of v. 17.
[3:17] 163 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.
[3:19] 164 tn Aram “the appearance of his face was altered”; cf. NLT “his face became distorted with rage”; NAB “[his] face became livid with utter rage.”
[3:19] 165 tn Aram “he answered and said.”
[3:20] 166 tn This is sometimes taken as a comparative: “[some of the] strongest.”
[3:21] 167 sn There is a great deal of uncertainty with regard to the specific nature of these items of clothing.
[3:21] 168 tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.
[3:22] 169 tn Aram “caused to go up.”
[3:22] 170 tn The Aramaic verb is active.
[3:22] 171 tn Aram “the flame of the fire” (so KJV, ASV, NASB); NRSV “the raging flames.”
[3:23] 172 tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.
[3:23] 173 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.
[3:24] 174 tn Aram “we threw…bound.”
[3:24] 175 tn Aram “into the midst of.”
[3:25] 176 sn The phrase like that of a god is in Aramaic “like that of a son of the gods.” Many patristic writers understood this phrase in a christological sense (i.e., “the Son of God”). But it should be remembered that these are words spoken by a pagan who is seeking to explain things from his own polytheistic frame of reference; for him the phrase “like a son of the gods” is equivalent to “like a divine being.”
[3:26] 177 tn Aram “answered and said.”
[3:26] 178 tn Aram “from the midst of the fire.” For stylistic reasons the words “the midst of” have been left untranslated.
[3:27] 179 tn Aram “in their bodies.”
[3:27] 180 tn Aram “the fire did not have power.”
[3:28] 181 tn Aram “answered and said.”
[3:28] 182 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] 183 tn Aram “they changed” or “violated.”
[3:28] 184 tn Aram “so that they might not.”
[3:29] 185 tn Aram “from me is placed an edict.”
[3:29] 186 tn Aram “speaks negligence.”
[3:30] 187 tn Aram “and the king.” The proper name has been supplied in the translation for stylistic reasons.
[4:1] 188 sn Beginning with 4:1, the verse numbers through 4:37 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 4:1 ET = 3:31 AT, 4:2 ET = 3:32 AT, 4:3 ET = 3:33 AT, 4:4 ET = 4:1 AT, etc., through 4:37 ET = 4:34 AT. Thus Dan 3:31-33 of the Aramaic text appears as Dan 4:1-3 in the English Bible, and the corresponding verses of ch. 4 differ accordingly. In spite of the division of the Aramaic text, a good case can be made that 3:31-33 AT (= 4:1-3 ET) is actually the introduction to ch. 4.
[4:1] 189 tn Aram “May your peace increase!”
[4:3] 190 tn Aram “his kingdom is an everlasting kingdom.”
[4:4] 191 sn This verse marks the beginning of chap. 4 in the Aramaic text of Daniel (see the note on 4:1). The Greek OT (LXX) has the following addition: “In the eighteenth year of Nebuchadnezzar’s reign he said.” This date would suggest a link to the destruction of Jerusalem in 586
[4:6] 195 tn Aram “from me there was placed a decree.”
[4:6] 196 tn The Aramaic infinitive here is active.
[4:8] 197 sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.
[4:9] 198 tc The present translation assumes the reading חֲזִי (khazi, “consider”) rather than the MT חֶזְוֵי (khezvey, “visions”). The MT implies that the king required Daniel to disclose both the dream and its interpretation, as in chapter 2. But in the following verses Nebuchadnezzar recounts his dream, while Daniel presents only its interpretation.
[4:10] 199 tc The LXX lacks the first two words (Aram “the visions of my head”) of the Aramaic text.
[4:10] 200 tn Instead of “in the middle of the land,” some English versions render this phrase “a tree at the center of the earth” (NRSV); NAB, CEV “of the world”; NLT “in the middle of the earth.” The Hebrew phrase can have either meaning.
[4:10] 201 tn Aram “its height was great.”
[4:11] 202 tn Aram “its sight.” So also v. 17.
[4:11] 203 tn Or “to the end of all the earth” (so KJV, ASV); NCV, CEV “from anywhere on earth.”
[4:12] 204 tn Aram “the beasts of the field.”
[4:12] 205 tn Aram “all flesh.”
[4:13] 206 tn Aram “the visions of my head.”
[4:13] 207 tn Aram “a watcher and a holy one.” The expression is a hendiadys; so also in v. 23. This “watcher” is apparently an angel. The Greek OT (LXX) in fact has ἄγγελος (angelo", “angel”) here. Theodotion simply transliterates the Aramaic word (’ir). The term is sometimes rendered “sentinel” (NAB) or “messenger” (NIV, NLT).
[4:14] 208 tn Aram “in strength.”
[4:14] 209 tn Aram “and thus he was saying.”
[4:15] 210 tn Aram “the stock of its root.” So also v. 23. The implication here is that although the tree is chopped down, it is not killed. Its life-giving root is spared. The application to Nebuchadnezzar is obvious.
[4:15] 211 sn The function of the band of iron and bronze is not entirely clear, but it may have had to do with preventing the splitting or further deterioration of the portion of the tree that was left after being chopped down. By application it would then refer to the preservation of Nebuchadnezzar’s life during the time of his insanity.
[4:15] 212 tn Aram “its lot be.”
[4:16] 213 tn Aram “its heart.” The metaphor of the tree begins to fade here and the reality behind the symbol (the king) begins to emerge.
[4:16] 214 sn The seven periods of time probably refer to seven years.
[4:16] 215 tn Aram “over” (also in vv. 23, 25, 32).
[4:17] 216 tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”).
[4:17] 217 tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”
[4:18] 218 tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew
[4:19] 220 tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.
[4:20] 222 tn Aram “its sight.”
[4:21] 223 tn Aram “the beasts of the field” (also in vv. 23, 25, 32).
[4:22] 224 sn Much of modern scholarship views this chapter as a distortion of traditions that were originally associated with Nabonidus rather than with Nebuchadnezzar. A Qumran text, the Prayer of Nabonidus, is often cited for parallels to these events.
[4:25] 225 tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.
[4:25] 226 tn Aram “from mankind.” So also in v. 32.
[4:25] 227 tn Aram “your dwelling will be.” So also in v. 32.
[4:25] 228 tn Or perhaps “be made to eat.”
[4:25] 229 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.
[4:26] 231 sn The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Cf. the expression “kingdom of heaven” in the NT and such statements as “I have sinned against heaven and in your sight” (Luke 15:21).
[4:27] 232 tn Aram “if there may be a lengthening to your prosperity.”
[4:29] 234 tn The word “battlements” is not in the Hebrew text, but is supplied from context. Many English versions supply “roof” here (e.g., NAB, NASB, NIV, NRSV); cf. NLT “on the flat roof.”
[4:30] 236 tn Aram “by the might of my strength.”
[4:31] 237 tn Aram “in the mouth of the king.”
[4:31] 238 tn Aram “to you they say.”
[4:33] 242 tn Aram “was fulfilled.”
[4:33] 243 tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.
[4:34] 245 tn Aram “lifted up my eyes.”
[4:35] 246 tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew
[4:35] 247 tn Aram “strikes against.”
[4:36] 248 tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.
[4:36] 249 tc The translation reads הָתְקְנֵת (hotqÿnet, “I was established”) rather than the MT הָתְקְנַת (hotqÿnat, “it was established”). As it stands, the MT makes no sense here.
[5:1] 251 sn As is clear from the extra-biblical records, it was actually Nabonidus (ca. 556-539
[5:1] 252 sn This scene of a Babylonian banquet calls to mind a similar grandiose event recorded in Esth 1:3-8. Persian kings were also renowned in the ancient Near Eastern world for their lavish banquets.
[5:1] 253 sn The king probably sat at an elevated head table.
[5:1] 254 tn Aram “the thousand.”
[5:2] 255 tn Or perhaps, “when he had tasted” (cf. NASB) in the sense of officially initiating the commencement of the banquet. The translation above seems preferable, however, given the clear evidence of inebriation in the context (cf. also CEV “he got drunk and ordered”).
[5:2] 256 tn Or “ancestor”; or “predecessor” (also in vv. 11, 13, 18). The Aramaic word translated “father” can on occasion denote these other relationships.
[5:2] 258 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:2] 259 sn Making use of sacred temple vessels for an occasion of reveling and drunkenness such as this would have been a religious affront of shocking proportions to the Jewish captives.
[5:3] 260 tc The present translation reads וְכַסְפָּא (vÿkhaspa’, “and the silver”) with Theodotion and the Vulgate. Cf. v. 2. The form was probably accidentally dropped from the Aramaic text by homoioteleuton.
[5:3] 261 tn Aram “the temple of the house of God.” The phrase seems rather awkward. The Vulgate lacks “of the house of God,” while Theodotion and the Syriac lack “the house.”
[5:5] 262 tn Aram “came forth.”
[5:5] 263 sn The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.
[5:5] 264 tn While Aramaic פַּס (pas) can mean the palm of the hand, here it seems to be the back of the hand that is intended.
[5:6] 265 tn Aram “[the king’s] brightness changed for him.”
[5:6] 266 tn Aram “his thoughts were alarming him.”
[5:6] 267 tn Aram “his loins went slack.”
[5:7] 268 tn Aram “in strength.”
[5:7] 269 tn Aram “cause to enter.”
[5:7] 270 tn Aram “answered and said.”
[5:7] 271 sn Purple was a color associated with royalty in the ancient world.
[5:7] 272 tn The term translated “golden collar” here probably refers to something more substantial than merely a gold chain (cf. NIV, NCV, NRSV, NLT) or necklace (cf. NASB).
[5:8] 273 tc Read וּפִשְׁרֵהּ (ufishreh) with the Qere rather than וּפִשְׁרָא (ufishra’) of the Kethib.
[5:9] 274 tn Aram “his visage altered upon him.” So also in v. 10.
[5:10] 275 tn Aram “words of the king.”
[5:10] 276 tn Aram “the queen” (so NAB, NASB, NIV, NRSV). In the following discourse this woman is able to recall things about Daniel that go back to the days of Nebuchadnezzar, things that Belshazzar does not seem to recollect. It is likely that she was the wife not of Belshazzar but of Nabonidus or perhaps even Nebuchadnezzar. In that case, “queen” here means “queen mother” (cf. NCV “the king’s mother”).
[5:10] 277 tn Aram “The queen.” The translation has used the pronoun “she” instead because repetition of the noun here would be redundant in terms of English style.
[5:11] 278 tn Aram “[there were] discovered to be in him.”
[5:11] 279 tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.
[5:11] 280 tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”
[5:11] 281 tc The MT includes a redundant reference to “your father the king” at the end of v. 11. None of the attempts to explain this phrase as original are very convincing. The present translation deletes the phrase, following Theodotion and the Syriac.
[5:12] 282 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] 283 tn Aram “to loose knots.”
[5:12] 284 tn Aram “let [Daniel] be summoned.”
[5:14] 285 tn Aram “there has been found in you.”
[5:15] 286 tn The Aramaic text does not have “and.” The term “astrologers” is either an appositive for “wise men” (cf. KJV, NKJV, ASV, RSV, NRSV), or the construction is to be understood as asyndetic (so the translation above).
[5:16] 287 tn The Aramaic text has also the words “about you.”
[5:16] 288 tn Or perhaps “one of three rulers,” in the sense of becoming part of a triumvir. So also v. 29.
[5:18] 290 tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.
[5:19] 291 tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”
[5:19] 292 tn Aram “let live.” This Aramaic form is the aphel participle of חַיָה(khayah, “to live”). Theodotion and the Vulgate mistakenly take the form to be from מְחָא (mÿkha’, “to smite”).
[5:20] 294 sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.
[5:21] 296 tn Aram “his dwelling.”
[5:22] 297 tn Or “descendant”; or “successor.”
[5:22] 298 tn Aram “your heart.”
[5:23] 300 tn Aram “in whose hand [are].”
[5:25] 301 tc The Greek version of Theodotion lacks the repetition of מְנֵא (mÿne’, cf. NAB).
[5:25] 302 tc The Aramaic word is plural. Theodotion has the singular (cf. NAB “
[5:26] 303 tn Or “word” or “event.” See HALOT 1915 s.v. מִלָּה.
[5:26] 304 tn The Aramaic term מְנֵא (mÿne’) is a noun referring to a measure of weight. The linkage here to the verb “to number” (Aram. מְנָה, mÿnah) is a case of paronomasia rather than strict etymology. So also with תְּקֵל (tÿqel) and פַרְסִין (farsin). In the latter case there is an obvious wordplay with the name “Persian.”
[5:28] 305 sn Peres (פְּרֵס) is the singular form of פַרְסִין (pharsin) in v. 25.
[5:29] 306 tn Aram “Belshazzar spoke.”
[5:30] 307 tn Aram “king of the Chaldeans.”
[5:30] 308 sn The year was 539
[5:31] 309 sn Beginning with 5:31, the verse numbers through 6:28 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 5:31 ET = 6:1 AT, 6:1 ET = 6:2 AT, 6:2 ET = 6:3 AT, 6:3 ET = 6:4 AT, etc., through 6:28 ET = 6:29 AT. Beginning with 7:1 the verse numbers in the English Bible and the Aramaic text are again the same.
[6:1] 310 tn Aram “It was pleasing before Darius.”
[6:1] 311 tn This is a technical term for an official placed in charge of a region of the empire (cf. KJV, NLT “prince[s]”; NCV, TEV “governors”). These satraps were answerable to a supervisor, who in turn answered to Darius.
[6:2] 312 tn Aram “giving an account.”
[6:4] 313 tn Aram “looking to find.”
[6:4] 314 tn Aram “from the side of the kingdom.”
[6:4] 315 tn Aram “pretext and corruption.”
[6:4] 316 tn Aram “no negligence or corruption was found in him.” The Greek version of Theodotion lacks the phrase “and no negligence or corruption was found in him.”
[6:5] 317 tn Aram “were saying.”
[6:5] 318 tn Aram “unless we find [it] against him.”
[6:6] 319 tn The Aramaic verb רְגַשׁ (rÿgash) occurs three times in this chapter (vv. 7, 12, 16). Its meaning is widely disputed by commentators, and the versions vary considerably in how they render the word. The suggestion that it means “to come thronging” (BDB 1112 s.v.; cf. NAB) seems inappropriate, since it is unlikely that subordinates would enter a royal court in such a reckless fashion. The ancient versions struggled with the word and are not in agreement in their understanding of its meaning. In this chapter the word apparently means to act in agreement with other parties in the pursuit of a duplicitous goal, namely the entrapment of Daniel. Cf. NIV, NCV “went as a group”; NRSV “conspired and came to the king.”
[6:6] 320 tn Aram “thus they were saying.”
[6:7] 321 tn Aram “prays a prayer.”
[6:8] 322 tn Aram “establish a written interdict and inscribe a written decree.”
[6:10] 325 sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.
[6:10] 326 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:10] 327 sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.
[6:10] 328 tc Read with several medieval Hebrew
[6:10] 329 tn Aram “kneeling on his knees” (so NASB).
[6:10] sn No specific posture for offering prayers is prescribed in the OT. Kneeling, as here, and standing were both practiced.
[6:11] 330 tn Aram “those men”; the referent (the administrative officials who had earlier approached the king about the edict) has been specified in the translation for clarity.
[6:12] 331 tc The MT also has “about the edict of the king,” but this phrase is absent in the LXX and the Syriac. The present translation deletes the expression.
[6:12] tn Aram “before the king.”
[6:12] 332 tn Aram “the word is true.”
[6:13] 333 tn Aram “from the sons of the captivity [of].”
[6:13] 334 tn Aram “prays his prayer.”
[6:14] 335 tn Aram “the word.”
[6:14] 336 tn Aram “placed his mind on.”
[6:14] 337 tn Aram “the entrances of the sun.”
[6:15] 338 tc Theodotion lacks the words “came by collusion to the king and.”
[6:15] 339 tn Aram “the king.”
[6:15] 340 tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”
[6:16] 341 tn Aram “said.” So also in vv. 24, 25.
[6:16] 342 sn The den was perhaps a pit below ground level which could be safely observed from above.
[6:16] 343 tn Aram “answered and said [to Daniel].”
[6:17] 345 sn The purpose of the den being sealed was to prevent unauthorized tampering with the opening of the den. Any disturbance of the seal would immediately alert the officials to improper activity of this sort.
[6:17] 346 tn Aram “the signet rings.”
[6:18] 347 tn The meaning of Aramaic דַּחֲוָה (dakhavah) is a crux interpretum. Suggestions include “music,” “dancing girls,” “concubines,” “table,” “food” – all of which are uncertain. The translation employed here, suggested by earlier scholars, is deliberately vague. A number of recent English versions follow a similar approach with “entertainment” (e.g., NASB, NIV, NCV, TEV, CEV, NLT). On this word see further, HALOT 1849-50 s.v.; E. Vogt, Lexicon linguae aramaicae, 37.
[6:18] 348 tn Aram “his sleep fled from him.”
[6:20] 349 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.
[6:24] 352 tn Aram “had eaten the pieces of.” The Aramaic expression is ironic, in that the accusers who had figuratively “eaten the pieces of Daniel” are themselves literally devoured by the lions.
[6:24] 353 tn The Aramaic active impersonal verb is often used as a substitute for the passive.
[6:24] 354 tc The LXX specifies only the two overseers, together with their families, as those who were cast into the lions’ den.
[6:25] 355 tn Aram “May your peace be increased!”
[6:26] 356 tn Aram “until the end.”
[6:28] 358 tn Or perhaps “in the reign of Darius, even in the reign of Cyrus.” The identity of this Darius is disputed. Some take the name to be referring to Cyrus, understanding the following vav (ו, “and”) in an epexegetical sense (“even”). Others identify Darius with a governor of Babylon known from extra-biblical records as Gubaru, or with Cambyses, son of Cyrus. Many scholars maintain that the reference is historically inaccurate.
[7:1] 359 sn The first year of Belshazzar’s reign would have been ca. 553
[7:1] 361 tn Aram “and visions of his head.” The Aramaic is difficult here. Some scholars add a verb thought to be missing (e.g., “the visions of his head [were alarming him]”), but there is no external evidence to support such a decision and the awkwardness of the text at this point may be original.
[7:1] 362 tn Aram “head of words.” The phrase is absent in Theodotion. Cf. NIV “the substance of his dream.”
[7:2] 363 tn Aram “answered and said.”
[7:2] 364 tn Aram “and behold.”
[7:2] 365 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:2] 366 sn The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.
[7:4] 367 tn Aram “heart of a man.”
[7:4] 368 sn The identity of the first animal, derived from v. 17 and the parallels in chap. 2, is Babylon. The reference to the plucking of its wings is probably a reference to the time of Nebuchadnezzar’s insanity (cf. chap. 4). The latter part of v. 4 then describes the restoration of Nebuchadnezzar. The other animals have traditionally been understood to represent respectively Media-Persia, Greece, and Rome, although most of modern scholarship identifies them as Media, Persia, and Greece. For a biblical parallel to the mention of lion, bear, and leopard together, see Hos 13:7-8.
[7:5] 369 tn Aram “and behold.”
[7:5] 370 sn The three ribs held securely in the mouth of the bear, perhaps representing Media-Persia, apparently symbolize military conquest, but the exact identity of the “ribs” is not clear. Possibly it is a reference to the Persian conquest of Lydia, Egypt, and Babylonia.
[7:5] 371 tc The LXX lacks the phrase “between its teeth.”
[7:5] 372 tn Aram “and thus they were saying to it.”
[7:6] 373 tn Aram “this.” So also in v. 7.
[7:6] 374 tn Aram “and behold, another one.”
[7:6] 376 sn If the third animal is Greece, the most likely identification of these four heads is the four-fold division of the empire of Alexander the Great following his death. See note on Dan 8:8.
[7:7] 377 tn The Aramaic text has also “and behold.” So also in vv. 8, 13.
[7:7] 378 sn The fourth animal differs from the others in that it is nondescript. Apparently it was so fearsome that Daniel could find nothing with which to compare it. Attempts to identify this animal as an elephant or other known creature are conjectural.
[7:7] 379 tn The Aramaic word for “teeth” is dual rather than plural, suggesting two rows of teeth.
[7:8] 380 tn Aram “were uprooted from before it.”
[7:8] 381 tn Aram “great.” So also in vv. 11, 20.
[7:9] 382 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] 383 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] 384 tn Aram “a flaming fire.”
[7:10] 385 tn Aram “were standing before him.”
[7:10] 386 tn Aram “judgment sat.”
[7:11] 387 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] 388 tn Aram “and given over to” (so NRSV).
[7:12] 389 tn Aram “a prolonging of life was granted to them.”
[7:13] 390 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] 391 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:13] 392 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] 393 tn Aram “they brought him near.”
[7:14] 394 tn Some take “serving” here in the sense of “worshiping.”
[7:14] 395 tn Aram “is an eternal authority which will not pass away.”
[7:14] 396 tn Aram “is one which will not be destroyed.”
[7:15] 397 tn The Aramaic text includes the phrase “in its sheath,” apparently viewing the body as a container or receptacle for the spirit somewhat like a sheath or scabbard is for a knife or a sword (cf. NAB “within its sheath of flesh”). For this phrase the LXX and Vulgate have “in these things.”
[7:16] 399 tn Aram “what is certain.”
[7:16] 400 tn Aram “and made known.”
[7:16] 401 tn Aram “matter,” but the matter at hand is of course the vision.
[7:18] 402 sn The expression holy ones is either a reference to angels or to human beings devoted to God.
[7:19] 403 tn Aram “to make certain.”
[7:20] 404 tn The words “I also wanted to know” are added in the translation for stylistic reasons.
[7:20] 405 tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.
[7:20] 406 tn Aram “greater than its companions.”
[7:21] 407 tn Aram “prevailing against” (KJV and ASV both similar); NASB “overpowering them”; TEV “conquered them.”
[7:22] 408 tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).
[7:23] 409 tn Aram “thus he said.”
[7:24] 410 tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”
[7:25] 411 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] 412 tn Aram “he will think.”
[7:25] 413 tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.
[7:25] 414 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.”
[7:26] 415 tn Aram “judgment will sit” (KJV similar).
[7:27] 416 tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.
[7:28] 417 tn Aram “my brightness was changing on me.”
[7:28] 418 tn Aram “in my heart.”
[8:1] 419 sn Dan 8:1 marks the switch from Aramaic (= 2:4b-7:28) back to Hebrew as the language in which the book is written in its present form. The remainder of the book from this point on (8:1-12:13) is in Hebrew. The bilingual nature of the book has been variously explained, but it most likely has to do with the book’s transmission history.
[8:1] 420 sn The third year of King Belshazzar’s reign would have been ca. 551
[8:1] 421 tn Heb “in the beginning.” This refers to the vision described in chapter seven.
[8:2] 423 sn Susa (Heb. שׁוּשַׁן, shushan), located some 230 miles (380 km) east of Babylon, was a winter residence for Persian kings during the Achaemenid period. The language of v. 2 seems to suggest that Daniel may not have been physically present at Susa, but only saw himself there in the vision. However, the Hebrew is difficult, and some have concluded that the first four words of v. 2 in the MT are a later addition (cf. Theodotion).
[8:2] 424 tn The Hebrew word בִּירָה (birah, “castle, palace”) usually refers to a fortified structure within a city, but here it is in apposition to the city name Susa and therefore has a broader reference to the entire city (against this view, however, see BDB 108 s.v. 2). Cf. NAB “the fortress of Susa”; TEV “the walled city of Susa.”
[8:2] 425 tn The term אוּבַל (’uval = “stream, river”) is a relatively rare word in biblical Hebrew, found only here and in vv. 3 and 6. The Ulai was apparently a sizable artificial canal in Susa (cf. NASB, NIV, NCV), and not a river in the ordinary sense of that word.
[8:3] 426 tn Heb “lifted my eyes.”
[8:3] 427 tn Heb “and behold.”
[8:3] 428 tn Heb “one.” The Hebrew numerical adjective occasionally functions like an English indefinite article. See GKC 401 §125.b.
[8:3] 429 tn Heb “high” (also “higher” later in this verse).
[8:4] 430 tn Or “beast” (NAB).
[8:4] 431 tn Heb “hand.” So also in v. 7.
[8:4] 432 tn In the Hiphil the Hebrew verb גָּדַל (gadal, “to make great; to magnify”) can have either a positive or a negative sense. For the former, used especially of God, see Ps 126:2, 3; Joel 2:21. In this chapter (8:4, 8, 11, 25) the word has a pejorative sense, describing the self-glorification of this king. The sense seems to be that of vainly assuming one’s own superiority through deliberate hubris.
[8:5] 433 tn The words “all this” are added in the translation for stylistic reasons and for clarification.
[8:5] 434 tn Heb “and behold, a he-goat of the goats.”
[8:5] 435 tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).
[8:5] 436 tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.
[8:6] 437 tn Heb “the wrath of its strength.”
[8:7] 440 tn Heb “stand before him.”
[8:7] 441 tn Heb “he hurled him.” The referents of both pronouns (the male goat and the ram) have been specified in the translation for clarity.
[8:7] 442 sn The goat of Daniel’s vision represents Greece; the large horn represents Alexander the Great. The ram stands for Media-Persia. Alexander’s rapid conquest of the Persians involved three battles of major significance which he won against overwhelming odds: Granicus (334
[8:8] 443 tn The word “horns” is not in the Hebrew text, but is implied.
[8:8] 444 sn The four conspicuous horns refer to Alexander’s successors. After his death, Alexander’s empire was divided up among four of his generals: Cassander, who took Macedonia and Greece; Lysimachus, who took Thrace and parts of Asia Minor; Seleucus, who took Syria and territory to its east; and Ptolemy, who took control of Egypt.
[8:8] 445 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[8:9] 446 sn This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175-164
[8:9] 447 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] 448 tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.
[8:10] 449 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).
[8:11] 450 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] 451 tn Or perhaps “and by him,” referring to Antiochus rather than to God.
[8:11] 452 sn Here the sanctuary is a reference to the temple of God in Jerusalem.
[8:12] 453 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] 454 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] 455 tc Two medieval Hebrew
[8:12] 456 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] 457 tn Heb “it acted and prospered.”
[8:13] 458 sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].
[8:14] 459 sn The language of evenings and mornings is reminiscent of the creation account in Genesis 1. Since “evening and morning” is the equivalent of a day, the reference here would be to 2,300 days. However, some interpreters understand the reference to be to the evening sacrifice and the morning sacrifice, in which case the reference would be to only 1,150 days. Either way, the event that marked the commencement of this period is unclear. The event that marked the conclusion of the period is the rededication of the temple in Jerusalem following the atrocious and sacrilegious acts that Antiochus implemented. This took place on December 25, 165
[8:14] 460 tn Heb “will be vindicated” or “will be justified.” This is the only occurrence of this verb in the Niphal in the OT. English versions interpret it as “cleansed” (KJV, ASV), “restored” (NASB, TEV, NLT), or “reconsecrated” (NIV).
[8:16] 461 sn The only angels whose names are given in the OT are Gabriel (Dan 8:16; 9:21; cf. Luke 1:19, 26) and Michael (Dan 10:13, 21; 12:1; cf. Jude 9; Rev 12:7). The name Gabriel means in Hebrew “man of God,” and Michael means “who is like God?”
[8:17] 462 tn Heb “on my face.”
[8:18] 464 tn Heb “on my standing.”
[8:19] 465 tn The Hebrew text does not actually state the referent (the vision Daniel saw in vv. 8-12; cf. also v. 13), which has been specified in the translation for clarity. Some Greek witnesses add “the vision” here.
[8:21] 466 tn Heb “the he-goat, the buck.” The expression is odd, and the second word may be an explanatory gloss.
[8:22] 468 tn Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.
[8:23] 469 tc The present translation reads הַפְּשָׁעִים (happÿsha’im, “rebellious acts”) for the MT הַפֹּשְׁעִים (happoshÿ’im, “rebels”). While the MT is understandable (cf. NIV, “when rebels have become completely wicked”), the filling up of transgressions is a familiar OT expression (cf. Gen 15:16) and fits this context well. Cf. the LXX, Theodotion, the Vulgate, and the Syriac.
[8:23] 470 tn Heb “strong of face.”
[8:23] 471 tn Heb “understanding riddles.” Possible meanings include “double-dealing” (BDB 295 s.v. חִידָה; cf. TEV, CEV) and “with a good knowledge of intrigue” (HALOT 309 s.v. חִידָה; cf. NAB, NASB, NIV, NRSV, NLT).
[8:23] 472 tn Heb “stand” or “stand up.”
[8:24] 473 tn Heb “extraordinarily he will destroy.”
[8:24] 474 tn Heb “he will succeed and act.”
[8:24] 475 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] 476 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] 477 tn Heb “he will cause deceit to succeed by his hand.”
[8:25] 478 tn Heb “in his heart he will act arrogantly.”
[8:25] 479 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] 480 tn Heb “with nothingness of hand.”
[8:27] 482 tn The Hebrew word here is נִהְיֵיתִי (nihyetiy). Its meaning is not entirely clear. Hebrew הָיָה (hayah) normally has meanings such as “to be” or “become.” Here, however, it describes Daniel’s emotional and physical response to the enigmatic vision that he has seen. It is parallel to the following verb, which refers to illness, and seems to refer to a state of utter exhaustion due to the amazing things that Daniel has just seen. The LXX lacks the word. On the meaning of the word see further, BDB 227-28 s.v. הָיָה Niph.2; DCH 2:540 s.v. היה I Ni.3.
[9:1] 483 sn The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486
[9:1] 484 tc The LXX reads “Xerxes.” This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name “Ahasuerus.”
[9:1] 485 tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil.
[9:1] 486 tn Heb “was made king over the kingdom of the Chaldeans.”
[9:2] 487 tc This phrase, repeated from v. 1, is absent in Theodotion.
[9:2] 488 tn The Hebrew text has “books”; the word “sacred” has been added in the translation to clarify that it is Scriptures that are referred to.
[9:2] 489 sn The tetragrammaton (the four Hebrew letters which constitute the divine Name, YHWH) appears eight times in this chapter, and nowhere else in the book of Daniel.
[9:2] 490 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:3] 492 tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim).
[9:3] 493 sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.
[9:4] 494 tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay).
[9:4] 495 tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.
[9:6] 496 tn Heb “in your name.” Another option is to translate, “as your representatives.”
[9:6] 497 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.
[9:7] 499 tn Heb “to you (belongs) righteousness.”
[9:7] 500 tn Heb “and to us (belongs) shame of face like this day.”
[9:8] 502 tn Heb “to us (belongs) shame of face.”
[9:9] 503 tn Heb “to the Lord our God (belong) compassion and forgiveness.”
[9:10] 504 tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).
[9:10] 505 tn Heb “to walk in.”
[9:10] 506 tc The LXX and Vulgate have the singular.
[9:11] 507 tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.
[9:11] 508 tn Heb “by not paying attention to your voice.”
[9:11] 509 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.
[9:12] 511 tn Heb “he has fulfilled his word(s) which he spoke.”
[9:12] 512 tn Heb “our judges.”
[9:12] 513 tn Heb “who judged.”
[9:13] 514 tn Heb “we have not pacified the face of.”
[9:13] 515 tn Or “by gaining insight.”
[9:13] 516 tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.
[9:14] 518 tn Heb “in all his deeds which he has done.”
[9:14] 519 tn Heb “we have not listened to his voice.”
[9:15] 520 tn Heb “with a powerful hand.”
[9:16] 521 tn Or “righteousness.”
[9:16] 522 tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).
[9:17] 523 tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.
[9:17] 524 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] 525 tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.
[9:18] 526 tn Heb “turn your ear.”
[9:18] 527 tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.
[9:18] 528 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] 529 tn Heb “praying our supplications before you.”
[9:19] 530 tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18.
[9:20] 531 tn Heb “the holy mountain of my God.”
[9:21] 532 tn Heb “speaking in prayer.”
[9:21] 533 tn Heb “in the beginning.”
[9:21] 534 tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB.
[9:22] 535 tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.
[9:23] 536 tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”
[9:23] 537 tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).
[9:24] 538 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] 539 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] 540 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
[9:24] 541 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] 542 tn Or “everlasting.”
[9:24] 543 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] 544 tn Heb “vision and prophecy.” The expression is a hendiadys.
[9:24] 545 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.
[9:25] 546 tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).
[9:25] 547 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:25] 548 tn The word “arrives” is added in the translation for clarification.
[9:25] 549 tn Heb “sevens” (also later in this line and in v. 26).
[9:25] sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.
[9:25] 550 tn Heb “it will return and be built.” The expression is a verbal hendiadys.
[9:26] 551 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] 552 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] 553 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
[9:26] 554 sn Flood here is a metaphor for sudden destruction.
[9:27] 555 tn Heb “one seven” (also later in this line).
[9:27] 556 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] 557 tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.
[10:1] 558 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] 559 tc The LXX has “first.”
[10:1] sn Cyrus’ third year would have been ca. 536
[10:1] 560 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.
[10:2] 561 tn Heb “three weeks of days.” The inclusion of “days” here and in v. 3 is perhaps intended to call attention to the fact that these weeks are very different in nature from those of chap. 9, which are “weeks of years.”
[10:3] 563 sn Anointing oneself with oil (usually olive oil) was a common OT practice due to the severity of the Middle Eastern sun (cf. Ps 121:6). It was also associated with rejoicing (e.g., Prov 27:9) and was therefore usually not practiced during a period of mourning.
[10:4] 564 sn The first month would be the month of Nisan, during which Passover was observed.
[10:4] 565 tn The Hebrew text has חִדָּקֶל (hiddaqel). “Tigris” appears here in the LXX, since it is the Greek name for this river. Elsewhere in the OT “the great river” refers to the Euphrates (e.g., Gen 15:18; Josh 1:4), leading some interpreters to think that a mistake is involved in using the expression to refer to the Tigris. But it is doubtful that the expression had such a fixed and limited usage. The Syriac, however, does render the word here by “Euphrates” (Syr. perat) in keeping with biblical usage elsewhere.
[10:5] 566 tn Heb “I lifted up my eyes.”
[10:5] 567 tn Heb “one.” The Hebrew numerical adjective is used here like an English indefinite article.
[10:5] 568 sn The identity of the messenger is not specifically disclosed. Presumably he is an unnamed angel. Some interpreters identify him as Gabriel, but there is no adequate reason for doing so.
[10:5] 569 tn The Hebrew word בַּדִּים (baddim) is a plural of extension. See GKC 396-97 §124.a, b, c and Joüon 2:500 §136.c.
[10:5] 570 tn The location of this place and even the exact form of the Hebrew name אוּפָז (’ufaz) are uncertain. Apparently it was a source for pure gold. (See Jer 10:9.) The Hebrew word פָז (paz, “refined gold” or “pure gold”) is more common in the OT than אוּפָז, and some scholars emend the text of Dan 10:5 to read this word. Cf. also “Ophir” (1 Kgs 9:28; Isa 13:12; Job 22:24; 28:16).
[10:6] 571 tn The Hebrew word translated “yellow jasper” is תַּרשִׁישׁ (tarshish); it appears to be a semiprecious stone, but its exact identity is somewhat uncertain. It may be the yellow jasper, although this is conjectural. Cf. NAB, NIV “chrysolite”; NASB, NRSV “beryl.”
[10:6] 572 tn Heb “torches of fire.”
[10:6] 573 tn Heb “The sound of his words” (cf. v. 9).
[10:7] 574 tn Heb “the vision.”
[10:7] 575 tn Heb “great trembling fell on them.”
[10:8] 576 tn Heb “did not remain in.”
[10:8] 577 tn Heb “was changed upon me for ruin.”
[10:9] 579 tc Heb “I heard the sound of his words.” These words are absent in the LXX and the Syriac.
[10:9] 580 tn Heb “as I listened to the sound of his words.”
[10:10] 582 tc Theodotion lacks “and the palms of my hands.”
[10:10] tn Heb “on my knees and the palms of my hands.”
[10:11] 583 tn Or “a treasured person”; KJV “a man greatly beloved”; NASB “man of high esteem.”
[10:11] 584 tn The Hebrew participle is often used, as here, to refer to the imminent future.
[10:11] 585 tn Heb “stand upon your standing.”
[10:11] 586 tn Heb “spoke this word.”
[10:12] 587 tn Heb “gave your heart.”
[10:13] 588 tn Heb “and behold.”
[10:13] 589 tc The Greek version of Theodotion reads “I left him [i.e., Michael] there,” and this is followed by a number of English translations (cf. NAB, NRSV, NLT).
[10:15] 590 tn Heb “speaking to me according to these words.”
[10:15] 591 tn Heb “I placed my face toward.”
[10:16] 593 tc So most Hebrew
[10:16] 594 tn Heb “my lord,” here a title of polite address. Cf. v. 19.
[10:17] 595 tn Heb “How is the servant of this my lord able to speak with this my lord?”
[10:17] 596 tn Heb “does not stand.”
[10:18] 597 tn Heb “He added and touched me.” The construction is a verbal hendiadys.
[10:19] 598 tn Heb “treasured man.”
[10:19] 599 tn Heb “my lord may speak.”
[10:20] 600 sn The question is rhetorical, intended to encourage reflection on Daniel’s part.
[10:21] 601 tn Heb “a book of truth.” Several English versions treat this as a title of some sort (cf. NIV, NCV, TEV, CEV, NLT), although the NAB’s rendering “the truthful book” regards “truth” as an attributive adjective, as does the present translation.
[10:21] 602 tn The word “princes” is supplied for clarity.
[10:21] 603 tn The pronoun is plural in Hebrew, suggesting that Michael is the angelic prince of Daniel and his people.
[11:1] 604 sn The antecedent of the pronoun “I” is the angel, not Daniel. The traditional chapter division at this point, and the presence of a chronological note in the verse similar to ones used elsewhere in the book to position Daniel’s activities in relation to imperial affairs, sometimes lead to confusion on this matter.
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