Daniel 2:30

2:30 As for me, this mystery was revealed to me not because I possess more wisdom ¹  than any other living person, but so that the king may understand ²  the interpretation and comprehend the thoughts of your mind. ³ 

Daniel 2:45

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. ⁴  The dream is certain, and its interpretation is reliable.”

Daniel 3:12

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 ⁵  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.”

Daniel 6:22

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.”

Daniel 9:24

9:24 “Seventy weeks ⁶  have been determined

concerning your people and your holy city

to put an end to ⁷  rebellion,

to bring sin ⁸  to completion, ⁹ 

to atone for iniquity,

to bring in perpetual ¹⁰  righteousness,

to seal up ¹¹  the prophetic vision, ¹² 

and to anoint a most holy place. ¹³ 

Daniel 11:30

11:30 The ships of Kittim ¹⁴  will come against him, leaving him disheartened. ¹⁵  He will turn back and direct his indignation against the holy covenant. He will return and honor ¹⁶  those who forsake the holy covenant.

Daniel 11:39

11:39 He will attack ¹⁷  mighty fortresses, aided by ¹⁸  a foreign deity. To those who recognize him he will grant considerable honor. He will place them in authority over many people, and he will parcel out land for a price. ¹⁹ 

[2:30]  ¹ tn Aram “not for any wisdom which is in me more than [in] any living man.”

[2:30]  ² 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).

[2:30]  ³ tn Aram “heart.”

[2:45]  ⁴ tn Aram “after this.”

[3:12]  ⁵ 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.

[9:24]  ⁶ 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]  ⁷ 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]  ⁸ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ⁹ 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]  ¹⁰ tn Or “everlasting.”

[9:24]  ¹¹ 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]  ¹² tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ¹³ 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.

[11:30]  ¹⁴ sn The name Kittim has various designations in extra-biblical literature. It can refer to a location on the island of Cyprus, or more generally to the island itself, or it can be an inclusive term to refer to parts of the Mediterranean world that lay west of the Middle East (e.g., Rome). For ships of Kittim the Greek OT (LXX) has “Romans,” an interpretation followed by a few English versions (e.g., TEV). A number of times in the Dead Sea Scrolls the word is used in reference to the Romans. Other English versions are more generic: “[ships] of the western coastlands” (NIV, NLT); “from the west” (NCV, CEV).

[11:30]  ¹⁵ sn This is apparently a reference to the Roman forces, led by Gaius Popilius Laenas, which confronted Antiochus when he came to Egypt and demanded that he withdraw or face the wrath of Rome. Antiochus wisely withdrew from Egypt, albeit in a state of bitter frustration.

[11:30]  ¹⁶ tn Heb “show regard for.”

[11:39]  ¹⁷ tn Heb “act against.”

[11:39]  ¹⁸ tn Heb “with.”

[11:39]  ¹⁹ tn Or perhaps “for a reward.”