Daniel 3:25

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!” ¹ 

Daniel 7:6

7:6 “After these things, ²  as I was watching, another beast ³  like a leopard appeared, with four bird-like wings on its back. ⁴  This beast had four heads, ⁵  and ruling authority was given to it.

Daniel 7:13

7:13 I was watching in the night visions,

“And with ⁶  the clouds of the sky ⁷ 

one like a son of man ⁸  was approaching.

He went up to the Ancient of Days

and was escorted ⁹  before him.

Daniel 10:5

10:5 I looked up ¹⁰  and saw a ¹¹  man ¹²  clothed in linen; ¹³  around his waist was a belt made of gold from Upaz. ¹⁴ 

[3:25]  ¹ 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.”

[7:6]  ² tn Aram “this.” So also in v. 7.

[7:6]  ³ tn Aram “and behold, another one.”

[7:6]  ⁴ tn Or “sides.”

[7:6]  ⁵ 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.

[7:13]  ⁶ 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]  ⁷ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ⁸ 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]  ⁹ tn Aram “they brought him near.”

[10:5]  ¹⁰ tn Heb “I lifted up my eyes.”

[10:5]  ¹¹ tn Heb “one.” The Hebrew numerical adjective is used here like an English indefinite article.

[10:5]  ¹² 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]  ¹³ 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]  ¹⁴ 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).