Daniel 2:29

2:29 “As for you, O king, while you were in your bed your thoughts turned to future things. ¹  The revealer of mysteries has made known to you what will take place.

Daniel 3:17-18

3:17 If ²  our God whom we are serving exists, ³  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.”

Daniel 4:31

4:31 While these words were still on the king’s lips, ⁴  a voice came down from heaven: “It is hereby announced to you, ⁵  King Nebuchadnezzar, that your kingdom has been removed from you!

Daniel 9:14

9:14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just ⁶  in all he has done, ⁷  and we have not obeyed him. ⁸ 

Daniel 11:15

11:15 Then the king of the north will advance and will build siege mounds and capture a well-fortified city. ⁹  The forces of the south will not prevail, not even his finest contingents. ¹⁰  They will have no strength to prevail.

[2:29]  ¹ tn Aram “your thoughts upon your bed went up to what will be after this.”

[3:17]  ² tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ³ 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.

[4:31]  ⁴ tn Aram “in the mouth of the king.”

[4:31]  ⁵ tn Aram “to you they say.”

[9:14]  ⁶ tn Or “righteous.”

[9:14]  ⁷ tn Heb “in all his deeds which he has done.”

[9:14]  ⁸ tn Heb “we have not listened to his voice.”

[11:15]  ⁹ sn This well-fortified city is apparently Sidon. Its capture from the Ptolemies by Antiochus the Great was a strategic victory for the Seleucid kingdom.

[11:15]  ¹⁰ tn Or “choice troops” (BDB 104 s.v. מִבְחָר), or “elite troops” (HALOT 542 s.v. מִבְחָר).