Daniel 2:44

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.

Daniel 3:28-29

3:28 Nebuchadnezzar exclaimed, ¹  “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel ²  and has rescued his servants who trusted in him, ignoring ³  the edict of the king and giving up their bodies rather than ⁴  serve or pay homage to any god other than their God! 3:29 I hereby decree ⁵  that any people, nation, or language group that blasphemes ⁶  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.”

Daniel 4:17

4:17 This announcement is by the decree of the sentinels;

this decision is by the pronouncement of the holy ones,

so that ⁷  those who are alive may understand

that the Most High has authority over human kingdoms, ⁸ 

and he bestows them on whomever he wishes.

He establishes over them even the lowliest of human beings.’

Daniel 9:12

9:12 He has carried out his threats ⁹  against us and our rulers ¹⁰  who were over ¹¹  us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven!

Daniel 11:36

11:36 “Then the king ¹²  will do as he pleases. He will exalt and magnify himself above every deity and he will utter presumptuous things against the God of gods. He will succeed until the time of ¹³  wrath is completed, for what has been decreed must occur. ¹⁴ 

[3:28]  ¹ tn Aram “answered and said.”

[3:28]  ² 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]  ³ tn Aram “they changed” or “violated.”

[3:28]  ⁴ tn Aram “so that they might not.”

[3:29]  ⁵ tn Aram “from me is placed an edict.”

[3:29]  ⁶ tn Aram “speaks negligence.”

[4:17]  ⁷ 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]  ⁸ tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”

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

[9:12]  ¹⁰ tn Heb “our judges.”

[9:12]  ¹¹ tn Heb “who judged.”

[11:36]  ¹² sn The identity of this king is problematic. If vv. 36-45 continue the description of Antiochus Epiphanes, the account must be viewed as erroneous, since the details do not match what is known of Antiochus’ latter days. Most modern scholars take this view, concluding that this section was written just shortly before the death of Antiochus and that the writer erred on several key points as he tried to predict what would follow the events of his own day. Conservative scholars, however, usually understand the reference to shift at this point to an eschatological figure, viz., the Antichrist. The chronological gap that this would presuppose to be in the narrative is not necessarily a problem, since by all accounts there are many chronological gaps throughout the chapter, as the historical figures intended by such expressions as “king of the north” and “king of the south” repeatedly shift.

[11:36]  ¹³ tn The words “the time of” are added in the translation for clarification.

[11:36]  ¹⁴ tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.