Daniel 4:16

4:16 Let his mind ¹  be altered from that of a human being,

and let an animal’s mind be given to him,

and let seven periods of time ²  go by for ³  him.

Daniel 4:22

4:22 it is you, ⁴  O king! For you have become great and strong. Your greatness is such that it reaches to heaven, and your authority to the ends of the earth.

Daniel 6:3

6:3 Now this Daniel was distinguishing himself above the other supervisors and the satraps, for he had an extraordinary spirit. In fact, the king intended to appoint him over the entire kingdom.

Daniel 7:28

7:28 “This is the conclusion of the matter. As for me, Daniel, my thoughts troubled me greatly, and the color drained from my face. ⁵  But I kept the matter to myself.” ⁶ 

Daniel 11:35

11:35 Even some of the wise will stumble, resulting in their refinement, purification, and cleansing until the time of the end, for it is still for the appointed time.

Daniel 5:5

5:5 At that very moment the fingers of a human hand appeared ⁷  and wrote on the plaster of the royal palace wall, opposite the lampstand. ⁸  The king was watching the back ⁹  of the hand that was writing.

Daniel 6:14

6:14 When the king heard this, ¹⁰  he was very upset and began thinking about ¹¹  how he might rescue Daniel. Until late afternoon ¹²  he was struggling to find a way to rescue him.

Daniel 2:35

2:35 Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction ¹³  and became like chaff from the summer threshing floors that the wind carries away. Not a trace of them could be found. But the stone that struck the statue became a large mountain that filled the entire earth.

Daniel 10:8

10:8 I alone was left to see this great vision. My strength drained from ¹⁴  me, and my vigor disappeared; ¹⁵  I was without energy. ¹⁶ 

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 9:11

9:11 “All Israel has broken ¹⁷  your law and turned away by not obeying you. ¹⁸  Therefore you have poured out on us the judgment solemnly threatened ¹⁹  in the law of Moses the servant of God, for we have sinned against you. ²⁰ 

Daniel 4:33

4:33 Now in that very moment ²¹  this pronouncement about ²²  Nebuchadnezzar came true. ²³  He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle’s feathers, and his nails like a bird’s claws. ²⁴ 

Daniel 12:1

12:1 “At that time Michael,

the great prince who watches over your people, ²⁵ 

will arise. ²⁶ 

There will be a time of distress

unlike any other from the nation’s beginning ²⁷ 

up to that time.

But at that time your own people,

all those whose names are ²⁸  found written in the book,

will escape.

Daniel 12:13

12:13 But you should go your way ²⁹  until the end. ³⁰  You will rest and then at the end of the days you will arise to receive ³¹  what you have been allotted.” ³² 

Daniel 11:18

11:18 Then he will turn his attention ³³  to the coastal regions and will capture many of them. But a commander ³⁴  will bring his shameful conduct to a halt; in addition, ³⁵  he will make him pay for his shameful conduct. ³⁶ 

Daniel 5:11

5:11 There is a man in your kingdom who has within him a spirit of the holy gods. In the days of your father, he proved to have ³⁷  insight, discernment, and wisdom like that ³⁸  of the gods. ³⁹  King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. ⁴⁰ 

Daniel 11:15

11:15 Then the king of the north will advance and will build siege mounds and capture a well-fortified city. ⁴¹  The forces of the south will not prevail, not even his finest contingents. ⁴²  They will have no strength to prevail.

Daniel 4:11

4:11 The tree grew large and strong.

Its top reached far into the sky;

it could be seen ⁴³  from the borders of all the land. ⁴⁴ 

Daniel 4:20

4:20 The tree that you saw that grew large and strong, whose top reached to the sky, and which could be seen ⁴⁵  in all the land,

Daniel 5:20

5:20 And when his mind ⁴⁶  became arrogant ⁴⁷  and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him.

Daniel 2:34

2:34 You were watching as ⁴⁸  a stone was cut out, ⁴⁹  but not by human hands. It struck the statue on its iron and clay feet, breaking them in pieces.

Daniel 3:30

3:30 Then Nebuchadnezzar ⁵⁰  promoted Shadrach, Meshach, and Abednego in the province of Babylon.

Daniel 5:6

5:6 Then all the color drained from the king’s face ⁵¹  and he became alarmed. ⁵²  The joints of his hips gave way, ⁵³  and his knees began knocking together.

Daniel 4:32

4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before ⁵⁴  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

Daniel 10:7

10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. ⁵⁵  On the contrary, they were overcome with fright ⁵⁶  and ran away to hide.

Daniel 11:19

11:19 He will then turn his attention to the fortresses of his own land, but he will stumble and fall, not to be found again.

Daniel 11:42

11:42 He will extend his power ⁵⁷  against other lands; the land of Egypt will not escape.

Daniel 4:25

4:25 You will be driven ⁵⁸  from human society, ⁵⁹  and you will live ⁶⁰  with the wild animals. You will be fed ⁶¹  grass like oxen, ⁶²  and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before ⁶³  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.

Daniel 3:19

3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed ⁶⁴  toward Shadrach, Meshach, and Abednego. He gave orders ⁶⁵  to heat the furnace seven times hotter than it was normally heated.

Daniel 3:22

3:22 But since the king’s command was so urgent, and the furnace was so excessively hot, the men who escorted ⁶⁶  Shadrach, Meshach, and Abednego were killed ⁶⁷  by the leaping flames. ⁶⁸ 

Daniel 4:21

4:21 whose foliage was attractive and its fruit plentiful, and from which there was food available for all, under whose branches wild animals ⁶⁹  used to live, and in whose branches birds of the sky used to nest –

Daniel 7:11

7:11 “Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching ⁷⁰  until the beast was killed and its body destroyed and thrown into ⁷¹  the flaming fire.

Daniel 11:44

11:44 But reports will trouble him from the east and north, and he will set out in a tremendous rage to destroy and wipe out many.

Daniel 5:21

5:21 He was driven from human society, his mind ⁷²  was changed to that of an animal, he lived ⁷³  with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.

Daniel 7:20

7:20 I also wanted to know ⁷⁴  the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes ⁷⁵  and a mouth speaking arrogant things, whose appearance was more formidable than the others. ⁷⁶ 

Daniel 2:13

2:13 So a decree went out, and the wise men were about ⁷⁷  to be executed. They also sought ⁷⁸  Daniel and his friends so that they could be executed.

Daniel 2:15

2:15 He inquired of Arioch the king’s deputy, “Why is the decree from the king so urgent?” ⁷⁹  Then Arioch informed Daniel about the matter.

Daniel 5:22

5:22 “But you, his son ⁸⁰  Belshazzar, have not humbled yourself, ⁸¹  although you knew all this.

Daniel 7:26

7:26 But the court will convene, ⁸²  and his ruling authority will be removed –

destroyed and abolished forever!

Daniel 8:14

8:14 He said to me, “To 2,300 evenings and mornings; ⁸³  then the sanctuary will be put right again.” ⁸⁴ 

Daniel 11:26

11:26 Those who share the king’s fine food will attempt to destroy him, and his army will be swept away; ⁸⁵  many will be killed in battle.

Daniel 12:6

12:6 One said to the man clothed in linen who was above the waters of the river, “When will the end of these wondrous events occur?”

Daniel 2:1

Nebuchadnezzar Has a Disturbing Dream

2:1 In the second year of his ⁸⁶  reign Nebuchadnezzar had many dreams. ⁸⁷  His mind ⁸⁸  was disturbed and he suffered from insomnia. ⁸⁹ 

Daniel 2:9

2:9 If you don’t inform me of the dream, there is only one thing that is going to happen to you. ⁹⁰  For you have agreed among yourselves to report to me something false and deceitful ⁹¹  until such time as things might change. So tell me the dream, and I will have confidence ⁹²  that you can disclose its interpretation.”

Daniel 4:36

4:36 At that time my sanity returned to me. I was restored ⁹³  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 ⁹⁴  over my kingdom. I became even greater than before.

Daniel 5:19

5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear ⁹⁵  before him. He killed whom he wished, he spared ⁹⁶  whom he wished, he exalted whom he wished, and he brought low whom he wished.

Daniel 7:4

7:4 “The first one was like a lion with eagles’ wings. As I watched, its wings were pulled off and it was lifted up from the ground. It was made to stand on two feet like a human being, and a human mind ⁹⁷  was given to it. ⁹⁸ 

Daniel 7:14

7:14 To him was given ruling authority, honor, and sovereignty.

All peoples, nations, and language groups were serving ⁹⁹  him.

His authority is eternal and will not pass away. ¹⁰⁰ 

His kingdom will not be destroyed. ¹⁰¹ 

Daniel 8:5

8:5 While I was contemplating all this, ¹⁰²  a male goat ¹⁰³  was coming from the west over the surface of all the land ¹⁰⁴  without touching the ground. This goat had a conspicuous horn ¹⁰⁵  between its eyes.

Daniel 8:17

8:17 So he approached the place where I was standing. As he came, I felt terrified and fell flat on the ground. ¹⁰⁶  Then he said to me, “Understand, son of man, ¹⁰⁷  that the vision pertains to the time of the end.”

Daniel 9:12

9:12 He has carried out his threats ¹⁰⁸  against us and our rulers ¹⁰⁹  who were over ¹¹⁰  us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven!

Daniel 10:16

10:16 Then ¹¹¹  one who appeared to be a human being ¹¹²  was touching my lips. I opened my mouth and started to speak, saying to the one who was standing before me, “Sir, ¹¹³  due to the vision, anxiety has gripped me and I have no strength.

Daniel 11:30

11:30 The ships of Kittim ¹¹⁴  will come against him, leaving him disheartened. ¹¹⁵  He will turn back and direct his indignation against the holy covenant. He will return and honor ¹¹⁶  those who forsake the holy covenant.

Daniel 1:17

1:17 Now as for these four young men, God endowed them with knowledge and skill in all sorts of literature and wisdom – and Daniel had insight into all kinds of visions and dreams.

Daniel 2:11

2:11 What the king is asking is too difficult, and no one exists who can disclose it to the king, except for the gods – but they don’t live among mortals!” ¹¹⁷ 

Daniel 2:49

2:49 And at Daniel’s request, the king ¹¹⁸  appointed Shadrach, Meshach, and Abednego over the administration of the province of Babylon. Daniel himself served in the king’s court. ¹¹⁹ 

Daniel 6:8

6:8 Now let the king issue a written interdict ¹²⁰  so that it cannot be altered, according to the law of the Medes and Persians, which cannot be changed. ¹²¹ 

Daniel 7:22

7:22 until the Ancient of Days arrived and judgment was rendered ¹²²  in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.

Daniel 8:10-11

8:10 It grew so big it reached the army ¹²³  of heaven, and it brought about the fall of some of the army and some of the stars ¹²⁴  to the ground, where it trampled them. 8:11 It also acted arrogantly against the Prince of the army, ¹²⁵  from whom ¹²⁶  the daily sacrifice was removed and whose sanctuary ¹²⁷  was thrown down.

Daniel 8:27

8:27 I, Daniel, was exhausted ¹²⁸  and sick for days. Then I got up and again carried out the king’s business. But I was astonished at the vision, and there was no one to explain it.

Daniel 9:10

9:10 We have not obeyed ¹²⁹  the LORD our God by living according to ¹³⁰  his laws ¹³¹  that he set before us through his servants the prophets.

Daniel 10:3

10:3 I ate no choice food; no meat or wine came to my lips, ¹³²  nor did I anoint myself with oil ¹³³  until the end of those three weeks.

Daniel 11:14

11:14 “In those times many will oppose ¹³⁴  the king of the south. ¹³⁵  Those who are violent ¹³⁶  among your own people will rise up in confirmation of ¹³⁷  the vision, but they will falter.

Daniel 11:16

11:16 The one advancing against him will do as he pleases, and no one will be able to stand before him. He will prevail in the beautiful land, and its annihilation will be within his power. ¹³⁸ 

Daniel 11:32

11:32 Then with smooth words he will defile ¹³⁹  those who have rejected ¹⁴⁰  the covenant. But the people who are loyal to ¹⁴¹  their God will act valiantly. ¹⁴² 

Daniel 11:45

11:45 He will pitch his royal tents between the seas ¹⁴³  toward the beautiful holy mountain. But he will come to his end, with no one to help him.

Daniel 4:23

4:23 As for the king seeing a holy sentinel coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave its taproot in the ground, with a band of iron and bronze around it, surrounded by the grass of the field. Let it become damp with the dew of the sky, and let it live with the wild animals, until seven periods of time go by for him’ –

Daniel 1:10

1:10 But he ¹⁴⁴  responded to Daniel, “I fear my master the king. He is the one who has decided ¹⁴⁵  your food and drink. What would happen if he saw that you looked malnourished in comparison to the other young men your age? ¹⁴⁶  If that happened, ¹⁴⁷  you would endanger my life ¹⁴⁸  with the king!”

Daniel 2:30

2:30 As for me, this mystery was revealed to me not because I possess more wisdom ¹⁴⁹  than any other living person, but so that the king may understand ¹⁵⁰  the interpretation and comprehend the thoughts of your mind. ¹⁵¹ 

Daniel 2:44-45

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. 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. ¹⁵²  The dream is certain, and its interpretation is reliable.”

Daniel 3:27-28

3:27 Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically ¹⁵³  unharmed by the fire. ¹⁵⁴  The hair of their heads was not singed, nor were their trousers damaged. Not even the smell of fire was to be found on them!

3:28 Nebuchadnezzar exclaimed, ¹⁵⁵  “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel ¹⁵⁶  and has rescued his servants who trusted in him, ignoring ¹⁵⁷  the edict of the king and giving up their bodies rather than ¹⁵⁸  serve or pay homage to any god other than their God!

Daniel 4:9

4:9 saying, “Belteshazzar, chief of the magicians, in whom I know there to be a spirit of the holy gods and whom no mystery baffles, consider ¹⁵⁹  my dream that I saw and set forth its interpretation!

Daniel 5:12

5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret ¹⁶⁰  dreams, solve riddles, and decipher knotty problems. ¹⁶¹  Now summon ¹⁶²  Daniel, and he will disclose the interpretation.”

Daniel 6:17

6:17 Then a stone was brought and placed over the opening ¹⁶³  to the den. The king sealed ¹⁶⁴  it with his signet ring and with those ¹⁶⁵  of his nobles so that nothing could be changed with regard to Daniel.

Daniel 7:8-9

7:8 “As I was contemplating the horns, another horn – a small one – came up between them, and three of the former horns were torn out by the roots to make room for it. ¹⁶⁶  This horn had eyes resembling human eyes and a mouth speaking arrogant ¹⁶⁷  things.

7:9 “While I was watching,

thrones were set up,

and the Ancient of Days ¹⁶⁸  took his seat.

His attire was white like snow;

the hair of his head was like lamb’s ¹⁶⁹  wool.

His throne was ablaze with fire

and its wheels were all aflame. ¹⁷⁰ 

Daniel 7:23

7:23 “This is what he told me: ¹⁷¹ 

‘The fourth beast means that there will be a fourth kingdom on earth

that will differ from all the other kingdoms.

It will devour all the earth

and will trample and crush it.

Daniel 8:3

8:3 I looked up ¹⁷²  and saw ¹⁷³  a ¹⁷⁴  ram with two horns standing at the canal. Its two horns were both long, ¹⁷⁵  but one was longer than the other. The longer one was coming up after the shorter one.

Daniel 8:7

8:7 I saw it approaching the ram. It went into a fit of rage against the ram ¹⁷⁶  and struck it ¹⁷⁷  and broke off its two horns. The ram had no ability to resist it. ¹⁷⁸  The goat hurled the ram ¹⁷⁹  to the ground and trampled it. No one could deliver the ram from its power. ¹⁸⁰ 

Daniel 8:13

8:13 Then I heard a holy one ¹⁸¹  speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?”

Daniel 9:13

9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify ¹⁸²  the LORD our God by turning back from our sin and by seeking wisdom ¹⁸³  from your reliable moral standards. ¹⁸⁴ 

Daniel 9:24

9:24 “Seventy weeks ¹⁸⁵  have been determined

concerning your people and your holy city

to put an end to ¹⁸⁶  rebellion,

to bring sin ¹⁸⁷  to completion, ¹⁸⁸ 

to atone for iniquity,

to bring in perpetual ¹⁸⁹  righteousness,

to seal up ¹⁹⁰  the prophetic vision, ¹⁹¹ 

and to anoint a most holy place. ¹⁹² 

Daniel 9:27

9:27 He will confirm a covenant with many for one week. ¹⁹³ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ¹⁹⁴  of abominations will come ¹⁹⁵  one who destroys,

until the decreed end is poured out on the one who destroys.”

Daniel 11:10

11:10 His sons ¹⁹⁶  will wage war, mustering a large army which will advance like an overflowing river and carrying the battle all the way to the enemy’s ¹⁹⁷  fortress. ¹⁹⁸ 

Daniel 11:36

11:36 “Then the king ¹⁹⁹  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 ²⁰⁰  wrath is completed, for what has been decreed must occur. ²⁰¹ 

Daniel 9:26

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ²⁰² 

As for the city and the sanctuary,

the people of the coming prince will destroy ²⁰³  them.

But his end will come speedily ²⁰⁴  like a flood. ²⁰⁵ 

Until the end of the war that has been decreed

there will be destruction.

Daniel 3:23

3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace ²⁰⁶  of blazing fire while still securely bound. ²⁰⁷ 

[4:16]  ¹ tn Aram “its heart.” The metaphor of the tree begins to fade here and the reality behind the symbol (the king) begins to emerge.

[4:16]  ² sn The seven periods of time probably refer to seven years.

[4:16]  ³ tn Aram “over” (also in vv. 23, 25, 32).

[4:22]  ⁴ sn Much of modern scholarship views this chapter as a distortion of traditions that were originally associated with Nabonidus rather than with Nebuchadnezzar. A Qumran text, the Prayer of Nabonidus, is often cited for parallels to these events.

[7:28]  ⁵ tn Aram “my brightness was changing on me.”

[7:28]  ⁶ tn Aram “in my heart.”

[5:5]  ⁷ tn Aram “came forth.”

[5:5]  ⁸ sn The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.

[5:5]  ⁹ tn While Aramaic פַּס (pas) can mean the palm of the hand, here it seems to be the back of the hand that is intended.

[6:14]  ¹⁰ tn Aram “the word.”

[6:14]  ¹¹ tn Aram “placed his mind on.”

[6:14]  ¹² tn Aram “the entrances of the sun.”

[2:35]  ¹³ tn Aram “as one.” For the meaning “without distinction” see the following: F. Rosenthal, Grammar, 36, §64, and p. 93; E. Vogt, Lexicon linguae aramaicae, 60.

[10:8]  ¹⁴ tn Heb “did not remain in.”

[10:8]  ¹⁵ tn Heb “was changed upon me for ruin.”

[10:8]  ¹⁶ tn Heb “strength.”

[9:11]  ¹⁷ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ¹⁸ tn Heb “by not paying attention to your voice.”

[9:11]  ¹⁹ tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ²⁰ tn Heb “him.”

[4:33]  ²¹ tn Aram “hour.”

[4:33]  ²² tn Or “on.”

[4:33]  ²³ tn Aram “was fulfilled.”

[4:33]  ²⁴ tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.

[12:1]  ²⁵ tn Heb “stands over the sons of your people.”

[12:1]  ²⁶ tn Heb “will stand up.”

[12:1]  ²⁷ tn Or “from the beginning of a nation.”

[12:1]  ²⁸ tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.

[12:13]  ²⁹ tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ³⁰ tc The LXX lacks “until the end.”

[12:13]  ³¹ tn The word “receive” is added in the translation for clarification.

[12:13]  ³² sn The deuterocanonical writings known as the Story of Susanna and Bel and the Dragon appear respectively as chapters 13 and 14 of the book of Daniel in the Greek version of this book. Although these writings are not part of the Hebrew/Aramaic text of Daniel, they were popular among certain early communities who valued traditions about the life of Daniel.

[11:18]  ³³ tn Heb “his face.” See v. 19 as well.

[11:18]  ³⁴ sn The commander is probably the Roman commander, Lucius Cornelius Scipio.

[11:18]  ³⁵ tn The Hebrew here is difficult in that the negative בִּלְתִּי (biltiy, “not”) is used in an unusual way. The sense is not entirely clear.

[11:18]  ³⁶ tn Heb “his shameful conduct he will return to him.”

[5:11]  ³⁷ tn Aram “[there were] discovered to be in him.”

[5:11]  ³⁸ tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.

[5:11]  ³⁹ tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”

[5:11]  ⁴⁰ tc The MT includes a redundant reference to “your father the king” at the end of v. 11. None of the attempts to explain this phrase as original are very convincing. The present translation deletes the phrase, following Theodotion and the Syriac.

[11:15]  ⁴¹ 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]  ⁴² tn Or “choice troops” (BDB 104 s.v. מִבְחָר), or “elite troops” (HALOT 542 s.v. מִבְחָר).

[4:11]  ⁴³ tn Aram “its sight.” So also v. 17.

[4:11]  ⁴⁴ tn Or “to the end of all the earth” (so KJV, ASV); NCV, CEV “from anywhere on earth.”

[4:20]  ⁴⁵ tn Aram “its sight.”

[5:20]  ⁴⁶ tn Aram “heart.”

[5:20]  ⁴⁷ sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.

[2:34]  ⁴⁸ tn Aram “until.”

[2:34]  ⁴⁹ tc The LXX, Theodotion, and the Vulgate have “from a mountain,” though this is probably a harmonization with v. 45.

[3:30]  ⁵⁰ tn Aram “and the king.” The proper name has been supplied in the translation for stylistic reasons.

[5:6]  ⁵¹ tn Aram “[the king’s] brightness changed for him.”

[5:6]  ⁵² tn Aram “his thoughts were alarming him.”

[5:6]  ⁵³ tn Aram “his loins went slack.”

[4:32]  ⁵⁴ tn Aram “until.”

[10:7]  ⁵⁵ tn Heb “the vision.”

[10:7]  ⁵⁶ tn Heb “great trembling fell on them.”

[11:42]  ⁵⁷ tn Heb “hand.”

[4:25]  ⁵⁸ tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.

[4:25]  ⁵⁹ tn Aram “from mankind.” So also in v. 32.

[4:25]  ⁶⁰ tn Aram “your dwelling will be.” So also in v. 32.

[4:25]  ⁶¹ tn Or perhaps “be made to eat.”

[4:25]  ⁶² sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.

[4:25]  ⁶³ tn Aram “until.”

[3:19]  ⁶⁴ tn Aram “the appearance of his face was altered”; cf. NLT “his face became distorted with rage”; NAB “[his] face became livid with utter rage.”

[3:19]  ⁶⁵ tn Aram “he answered and said.”

[3:22]  ⁶⁶ tn Aram “caused to go up.”

[3:22]  ⁶⁷ tn The Aramaic verb is active.

[3:22]  ⁶⁸ tn Aram “the flame of the fire” (so KJV, ASV, NASB); NRSV “the raging flames.”

[4:21]  ⁶⁹ tn Aram “the beasts of the field” (also in vv. 23, 25, 32).

[7:11]  ⁷⁰ tc The LXX and Theodotion lack the words “I was watching” here. It is possible that these words in the MT are a dittography from the first part of the verse.

[7:11]  ⁷¹ tn Aram “and given over to” (so NRSV).

[5:21]  ⁷² tn Aram “heart.”

[5:21]  ⁷³ tn Aram “his dwelling.”

[7:20]  ⁷⁴ tn The words “I also wanted to know” are added in the translation for stylistic reasons.

[7:20]  ⁷⁵ tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.

[7:20]  ⁷⁶ tn Aram “greater than its companions.”

[2:13]  ⁷⁷ tn The Aramaic participle is used here to express the imminent future.

[2:13]  ⁷⁸ tn The impersonal active plural (“they sought”) of the Aramaic verb could also be translated as an English passive: “Daniel and his friends were sought” (cf. NAB).

[2:15]  ⁷⁹ tn The Aramaic word מְהַחְצְפָה (mÿhakhtsÿfah) may refer to the severity of the king’s decree (i.e., “harsh”; so HALOT 1879 s.v. חצף; BDB 1093 s.v. חֲצַף), although it would seem that in a delicate situation such as this Daniel would avoid this kind of criticism of the king’s actions. The translation above understands the word to refer to the immediacy, not harshness, of the decree. See further, F. Rosenthal, Grammar, 50, §116; E. Vogt, Lexicon linguae aramaicae, 67.

[5:22]  ⁸⁰ tn Or “descendant”; or “successor.”

[5:22]  ⁸¹ tn Aram “your heart.”

[7:26]  ⁸² tn Aram “judgment will sit” (KJV similar).

[8:14]  ⁸³ sn The language of evenings and mornings is reminiscent of the creation account in Genesis 1. Since “evening and morning” is the equivalent of a day, the reference here would be to 2,300 days. However, some interpreters understand the reference to be to the evening sacrifice and the morning sacrifice, in which case the reference would be to only 1,150 days. Either way, the event that marked the commencement of this period is unclear. The event that marked the conclusion of the period is the rededication of the temple in Jerusalem following the atrocious and sacrilegious acts that Antiochus implemented. This took place on December 25, 165 B.C. The Jewish celebration of Hanukkah each year commemorates this victory.

[8:14]  ⁸⁴ tn Heb “will be vindicated” or “will be justified.” This is the only occurrence of this verb in the Niphal in the OT. English versions interpret it as “cleansed” (KJV, ASV), “restored” (NASB, TEV, NLT), or “reconsecrated” (NIV).

[11:26]  ⁸⁵ tc The present translation reads יִשָׁטֵף (yishatef, passive) rather than the MT יִשְׁטוֹף (yishtof, active).

[2:1]  ⁸⁶ tn Heb “Nebuchadnezzar’s.” The possessive pronoun is substituted in the translation for stylistic reasons.

[2:1]  ⁸⁷ tn Heb “dreamed dreams.” The plural is used here and in v. 2, but the singular in v. 3. The plural “dreams” has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 §124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: “Nebuchadnezzar was in a trance.” See further, J. A. Montgomery, Daniel (ICC), 142.

[2:1]  ⁸⁸ tn Heb “his spirit.”

[2:1]  ⁸⁹ tn Heb “his sleep left (?) him.” The use of the verb הָיָה (hayah, “to be”) here is unusual. The context suggests a meaning such as “to be finished” or “gone.” Cf. Dan 8:27. Some scholars emend the verb to read נָדְדָה (nadÿdah, “fled”); cf. Dan 6:19. See further, DCH 2:540 s.v. היה I Ni.3; HALOT 244 s.v. היה nif; BDB 227-28 s.v. הָיָה Niph.2.

[2:9]  ⁹⁰ tn Aram “one is your law,” i.e., only one thing is applicable to you.

[2:9]  ⁹¹ tn Aram “a lying and corrupt word.”

[2:9]  ⁹² tn Aram “I will know.”

[4:36]  ⁹³ tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.

[4:36]  ⁹⁴ 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.

[5:19]  ⁹⁵ tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”

[5:19]  ⁹⁶ tn Aram “let live.” This Aramaic form is the aphel participle of חַיָה(khayah, “to live”). Theodotion and the Vulgate mistakenly take the form to be from מְחָא (mÿkha’, “to smite”).

[7:4]  ⁹⁷ tn Aram “heart of a man.”

[7:4]  ⁹⁸ sn The identity of the first animal, derived from v. 17 and the parallels in chap. 2, is Babylon. The reference to the plucking of its wings is probably a reference to the time of Nebuchadnezzar’s insanity (cf. chap. 4). The latter part of v. 4 then describes the restoration of Nebuchadnezzar. The other animals have traditionally been understood to represent respectively Media-Persia, Greece, and Rome, although most of modern scholarship identifies them as Media, Persia, and Greece. For a biblical parallel to the mention of lion, bear, and leopard together, see Hos 13:7-8.

[7:14]  ⁹⁹ tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ¹⁰⁰ tn Aram “is an eternal authority which will not pass away.”

[7:14]  ¹⁰¹ tn Aram “is one which will not be destroyed.”

[8:5]  ¹⁰² tn The words “all this” are added in the translation for stylistic reasons and for clarification.

[8:5]  ¹⁰³ tn Heb “and behold, a he-goat of the goats.”

[8:5]  ¹⁰⁴ tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).

[8:5]  ¹⁰⁵ tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.

[8:17]  ¹⁰⁶ tn Heb “on my face.”

[8:17]  ¹⁰⁷ tn Or “human one.”

[9:12]  ¹⁰⁸ tn Heb “he has fulfilled his word(s) which he spoke.”

[9:12]  ¹⁰⁹ tn Heb “our judges.”

[9:12]  ¹¹⁰ tn Heb “who judged.”

[10:16]  ¹¹¹ tn Heb “Behold.”

[10:16]  ¹¹² tc So most Hebrew MSS; one Hebrew MS along with the Dead Sea Scrolls and LXX read “something that looked like a man’s hand.”

[10:16]  ¹¹³ tn Heb “my lord,” here a title of polite address. Cf. v. 19.

[11:30]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ tn Heb “show regard for.”

[2:11]  ¹¹⁷ tn Aram “whose dwelling is not with flesh.”

[2:49]  ¹¹⁸ tn Aram “and Daniel sought from the king and he appointed.”

[2:49]  ¹¹⁹ tn Aram “was at the gate of the king.”

[6:8]  ¹²⁰ tn Aram “establish a written interdict and inscribe a written decree.”

[6:8]  ¹²¹ tn Or “removed.”

[7:22]  ¹²² tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).

[8:10]  ¹²³ tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.

[8:10]  ¹²⁴ sn In prescientific Israelite thinking the stars were associated with the angelic members of God’s heavenly assembly. See Judg 5:20; Job 38:7; Isa 40:26. In west Semitic mythology the stars were members of the high god’s divine assembly (see Isa 14:13).

[8:11]  ¹²⁵ sn The prince of the army may refer to God (cf. “whose sanctuary” later in the verse) or to the angel Michael (cf. 12:1).

[8:11]  ¹²⁶ tn Or perhaps “and by him,” referring to Antiochus rather than to God.

[8:11]  ¹²⁷ sn Here the sanctuary is a reference to the temple of God in Jerusalem.

[8:27]  ¹²⁸ tn The Hebrew word here is נִהְיֵיתִי (nihyetiy). Its meaning is not entirely clear. Hebrew הָיָה (hayah) normally has meanings such as “to be” or “become.” Here, however, it describes Daniel’s emotional and physical response to the enigmatic vision that he has seen. It is parallel to the following verb, which refers to illness, and seems to refer to a state of utter exhaustion due to the amazing things that Daniel has just seen. The LXX lacks the word. On the meaning of the word see further, BDB 227-28 s.v. הָיָה Niph.2; DCH 2:540 s.v. היה I Ni.3.

[9:10]  ¹²⁹ tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).

[9:10]  ¹³⁰ tn Heb “to walk in.”

[9:10]  ¹³¹ tc The LXX and Vulgate have the singular.

[10:3]  ¹³² tn Heb “mouth.”

[10:3]  ¹³³ sn Anointing oneself with oil (usually olive oil) was a common OT practice due to the severity of the Middle Eastern sun (cf. Ps 121:6). It was also associated with rejoicing (e.g., Prov 27:9) and was therefore usually not practiced during a period of mourning.

[11:14]  ¹³⁴ tn Heb “stand against.”

[11:14]  ¹³⁵ sn This was Ptolemy V Epiphanes (ca. 203-181 B.C.).

[11:14]  ¹³⁶ tn Heb “sons of violence.” “Son(s) is sometimes used idiomatically in Hebrew to indicate that someone is characterized by a certain quality. So the expression “sons of violence” means that these individuals will be characterized by violent deeds.

[11:14]  ¹³⁷ tn Heb “to cause to stand.”

[11:16]  ¹³⁸ tn Heb “hand.”

[11:32]  ¹³⁹ tn Or “corrupt.”

[11:32]  ¹⁴⁰ tn Heb “acted wickedly toward.”

[11:32]  ¹⁴¹ tn Heb “know.” The term “know” sometimes means “to recognize.” In relational contexts it can have the connotation “recognize the authority of, be loyal to,” as it does here.

[11:32]  ¹⁴² sn This is an allusion to the Maccabean revolt, which struggled to bring about Jewish independence in the second century B.C.

[11:45]  ¹⁴³ sn Presumably seas refers to the Mediterranean Sea and the Dead Sea.

[1:10]  ¹⁴⁴ tn Heb “The overseer of the court officials.” The subject has been specified in the translation for the sake of clarity.

[1:10]  ¹⁴⁵ tn Heb “assigned.” See v. 5.

[1:10]  ¹⁴⁶ tn Heb “Why should he see your faces thin from the young men who are according to your age?” The term translated “thin” occurs only here and in Gen 40:6, where it appears to refer to a dejected facial expression. The word is related to an Arabic root meaning “be weak.” See HALOT 277 s.v. II זעף.

[1:10]  ¹⁴⁷ tn The words “if that happened” are not in the Hebrew text but have been added in the translation for clarity.

[1:10]  ¹⁴⁸ tn Heb “my head.” Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear.

[2:30]  ¹⁴⁹ tn Aram “not for any wisdom which is in me more than [in] any living man.”

[2:30]  ¹⁵⁰ 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]  ¹⁵¹ tn Aram “heart.”

[2:45]  ¹⁵² tn Aram “after this.”

[3:27]  ¹⁵³ tn Aram “in their bodies.”

[3:27]  ¹⁵⁴ tn Aram “the fire did not have power.”

[3:28]  ¹⁵⁵ tn Aram “answered and said.”

[3:28]  ¹⁵⁶ 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]  ¹⁵⁷ tn Aram “they changed” or “violated.”

[3:28]  ¹⁵⁸ tn Aram “so that they might not.”

[4:9]  ¹⁵⁹ tc The present translation assumes the reading חֲזִי (khazi, “consider”) rather than the MT חֶזְוֵי (khezvey, “visions”). The MT implies that the king required Daniel to disclose both the dream and its interpretation, as in chapter 2. But in the following verses Nebuchadnezzar recounts his dream, while Daniel presents only its interpretation.

[5:12]  ¹⁶⁰ tc The translation reads מִפְשַׁר (mifshar) rather than the MT מְפַשַּׁר (mÿfashar) and later in the verse reads וּמִשְׁרֵא (mishre’) rather than the MT וּמְשָׁרֵא (mÿshare’). The Masoretes have understood these Aramaic forms to be participles, but they are more likely to be vocalized as infinitives. As such, they have an epexegetical function in the syntax of their clause.

[5:12]  ¹⁶¹ tn Aram “to loose knots.”

[5:12]  ¹⁶² tn Aram “let [Daniel] be summoned.”

[6:17]  ¹⁶³ tn Aram “mouth.”

[6:17]  ¹⁶⁴ sn The purpose of the den being sealed was to prevent unauthorized tampering with the opening of the den. Any disturbance of the seal would immediately alert the officials to improper activity of this sort.

[6:17]  ¹⁶⁵ tn Aram “the signet rings.”

[7:8]  ¹⁶⁶ tn Aram “were uprooted from before it.”

[7:8]  ¹⁶⁷ tn Aram “great.” So also in vv. 11, 20.

[7:9]  ¹⁶⁸ tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”

[7:9]  ¹⁶⁹ tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.

[7:9]  ¹⁷⁰ tn Aram “a flaming fire.”

[7:23]  ¹⁷¹ tn Aram “thus he said.”

[8:3]  ¹⁷² tn Heb “lifted my eyes.”

[8:3]  ¹⁷³ tn Heb “and behold.”

[8:3]  ¹⁷⁴ tn Heb “one.” The Hebrew numerical adjective occasionally functions like an English indefinite article. See GKC 401 §125.b.

[8:3]  ¹⁷⁵ tn Heb “high” (also “higher” later in this verse).

[8:7]  ¹⁷⁶ tn Heb “him.”

[8:7]  ¹⁷⁷ tn Heb “the ram.”

[8:7]  ¹⁷⁸ tn Heb “stand before him.”

[8:7]  ¹⁷⁹ tn Heb “he hurled him.” The referents of both pronouns (the male goat and the ram) have been specified in the translation for clarity.

[8:7]  ¹⁸⁰ sn The goat of Daniel’s vision represents Greece; the large horn represents Alexander the Great. The ram stands for Media-Persia. Alexander’s rapid conquest of the Persians involved three battles of major significance which he won against overwhelming odds: Granicus (334 B.C.), Isus (333 B.C.), and Gaugemela (331 B.C.).

[8:13]  ¹⁸¹ sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].

[9:13]  ¹⁸² tn Heb “we have not pacified the face of.”

[9:13]  ¹⁸³ tn Or “by gaining insight.”

[9:13]  ¹⁸⁴ tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.

[9:24]  ¹⁸⁵ 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]  ¹⁸⁶ 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]  ¹⁸⁷ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ¹⁸⁸ 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]  ¹⁸⁹ tn Or “everlasting.”

[9:24]  ¹⁹⁰ 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]  ¹⁹¹ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ¹⁹² 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.

[9:27]  ¹⁹³ tn Heb “one seven” (also later in this line).

[9:27]  ¹⁹⁴ tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

[9:27]  ¹⁹⁵ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[11:10]  ¹⁹⁶ sn The sons of Seleucus II Callinicus were Seleucus III Ceraunus (ca. 227-223 B.C.) and Antiochus III the Great (ca. 223-187 B.C.).

[11:10]  ¹⁹⁷ tn Heb “his”; the referent (the enemy of the king of the north) has been specified in the translation for clarity.

[11:10]  ¹⁹⁸ tn Heb “and he will certainly come and overflow and cross over and return and be aroused unto a fortress.” The translation has attempted to simplify the syntax of this difficult sequence.

[11:36]  ¹⁹⁹ 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]  ²⁰⁰ tn The words “the time of” are added in the translation for clarification.

[11:36]  ²⁰¹ tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.

[9:26]  ²⁰² sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  ²⁰³ tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  ²⁰⁴ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ²⁰⁵ sn Flood here is a metaphor for sudden destruction.

[3:23]  ²⁰⁶ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:23]  ²⁰⁷ sn The deuterocanonical writings known as The Prayer of Azariah and The Song of the Three present at this point a confession and petition for God’s forgiveness and a celebration of God’s grace for the three Jewish youths in the fiery furnace. Though not found in the Hebrew/Aramaic text of Daniel, these compositions do appear in the ancient Greek versions.