Daniel 4:36

4:36 At that time my sanity returned to me. I was restored ¹  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 ²  over my kingdom. I became even greater than before.

Daniel 6:4

6:4 Consequently the supervisors and satraps were trying to find ³  some pretext against Daniel in connection with administrative matters. ⁴  But they were unable to find any such damaging evidence, ⁵  because he was trustworthy and guilty of no negligence or corruption. ⁶ 

Daniel 7:8

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. ⁷  This horn had eyes resembling human eyes and a mouth speaking arrogant ⁸  things.

Daniel 7:20

7:20 I also wanted to know ⁹  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 ¹⁰  and a mouth speaking arrogant things, whose appearance was more formidable than the others. ¹¹ 

Daniel 8:3

8:3 I looked up ¹²  and saw ¹³  a ¹⁴  ram with two horns standing at the canal. Its two horns were both long, ¹⁵  but one was longer than the other. The longer one was coming up after the shorter one.

Daniel 9:24-25

9:24 “Seventy weeks ¹⁶  have been determined

concerning your people and your holy city

to put an end to ¹⁷  rebellion,

to bring sin ¹⁸  to completion, ¹⁹ 

to atone for iniquity,

to bring in perpetual ²⁰  righteousness,

to seal up ²¹  the prophetic vision, ²² 

and to anoint a most holy place. ²³ 

9:25 So know and understand:

From the issuing of the command ²⁴  to restore and rebuild

Jerusalem ²⁵  until an anointed one, a prince arrives, ²⁶ 

there will be a period of seven weeks ²⁷  and sixty-two weeks.

It will again be built, ²⁸  with plaza and moat,

but in distressful times.

[4:36]  ¹ tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.

[4:36]  ² 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.

[6:4]  ³ tn Aram “looking to find.”

[6:4]  ⁴ tn Aram “from the side of the kingdom.”

[6:4]  ⁵ tn Aram “pretext and corruption.”

[6:4]  ⁶ tn Aram “no negligence or corruption was found in him.” The Greek version of Theodotion lacks the phrase “and no negligence or corruption was found in him.”

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

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

[7:20]  ⁹ tn The words “I also wanted to know” are added in the translation for stylistic reasons.

[7:20]  ¹⁰ tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.

[7:20]  ¹¹ tn Aram “greater than its companions.”

[8:3]  ¹² tn Heb “lifted my eyes.”

[8:3]  ¹³ tn Heb “and behold.”

[8:3]  ¹⁴ tn Heb “one.” The Hebrew numerical adjective occasionally functions like an English indefinite article. See GKC 401 §125.b.

[8:3]  ¹⁵ tn Heb “high” (also “higher” later in this verse).

[9:24]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ¹⁹ 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]  ²⁰ tn Or “everlasting.”

[9:24]  ²¹ 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]  ²² tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ²³ 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.

[9:25]  ²⁴ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ²⁶ tn The word “arrives” is added in the translation for clarification.

[9:25]  ²⁷ tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.

[9:25]  ²⁸ tn Heb “it will return and be built.” The expression is a verbal hendiadys.