Daniel 2:38

2:38 Wherever human beings, ¹  wild animals, ²  and birds of the sky live – he has given them into your power. ³  He has given you authority over them all. You are the head of gold.

Daniel 4:36

4:36 At that time my sanity returned to me. I was restored ⁴  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 ⁵  over my kingdom. I became even greater than before.

Daniel 6:10

6:10 When Daniel realized ⁶  that a written decree had been issued, he entered his home, where the windows ⁷  in his upper room opened toward Jerusalem. ⁸  Three ⁹  times daily he was ¹⁰  kneeling ¹¹  and offering prayers and thanks to his God just as he had been accustomed to do previously.

Daniel 9:12

9:12 He has carried out his threats ¹²  against us and our rulers ¹³  who were over ¹⁴  us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven!

Daniel 9:15

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

Daniel 11:2

11:2 Now I will tell you the truth.

The Angel Gives a Message to Daniel

“Three ¹⁶  more kings will arise for Persia. Then a fourth ¹⁷  king will be unusually rich, ¹⁸  more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against ¹⁹  the kingdom of Greece.

[2:38]  ¹ tn Aram “the sons of man.”

[2:38]  ² tn Aram “the beasts of the field.”

[2:38]  ³ tn Aram “hand.”

[4:36]  ⁴ tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.

[4:36]  ⁵ 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.

[6:10]  ⁶ tn Aram “knew.”

[6:10]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ¹¹ 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.

[9:12]  ¹² tn Heb “he has fulfilled his word(s) which he spoke.”

[9:12]  ¹³ tn Heb “our judges.”

[9:12]  ¹⁴ tn Heb “who judged.”

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

[11:2]  ¹⁶ sn Perhaps these three more kings are Cambyses (ca. 530-522 B.C.), Pseudo-Smerdis (ca. 522 B.C.), and Darius I Hystaspes (ca. 522-486 B.C.).

[11:2]  ¹⁷ sn This fourth king is Xerxes I (ca. 486-465 B.C.). The following reference to one of his chiefs apparently has in view Seleucus Nicator.

[11:2]  ¹⁸ tn Heb “rich with great riches.”

[11:2]  ¹⁹ tn The text is difficult. The Hebrew has here אֶת (’et), the marker of a definite direct object. As it stands, this would suggest the meaning that “he will arouse everyone, that is, the kingdom of Greece.” The context, however, seems to suggest the idea that this Persian king will arouse in hostility against Greece the constituent elements of his own empire. This requires supplying the word “against,” which is not actually present in the Hebrew text.