Daniel 5:19

5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear ¹  before him. He killed whom he wished, he spared ²  whom he wished, he exalted whom he wished, and he brought low whom he wished.

Daniel 2:14

2:14 Then Daniel spoke with prudent counsel ³  to Arioch, who was in charge of the king’s executioners and who had gone out to execute the wise men of Babylon.

Daniel 6:14

6:14 When the king heard this, ⁴  he was very upset and began thinking about ⁵  how he might rescue Daniel. Until late afternoon ⁶  he was struggling to find a way to rescue him.

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 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 ⁹  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

Daniel 4:25

4:25 You will be driven ¹⁰  from human society, ¹¹  and you will live ¹²  with the wild animals. You will be fed ¹³  grass like oxen, ¹⁴  and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before ¹⁵  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.

Daniel 5:21

5:21 He was driven from human society, his mind ¹⁶  was changed to that of an animal, he lived ¹⁷  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 4:35

4:35 All the inhabitants of the earth are regarded as nothing. ¹⁸ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ¹⁹  his hand

and says to him, ‘What have you done?’

Daniel 3:5

3:5 When you hear the sound of the horn, flute, zither, ²⁰  trigon, harp, pipes, and all kinds of music, you must ²¹  bow down and pay homage to the golden statue that King Nebuchadnezzar has erected.

Daniel 12:13

12:13 But you should go your way ²²  until the end. ²³  You will rest and then at the end of the days you will arise to receive ²⁴  what you have been allotted.” ²⁵ 

Daniel 1:5

1:5 So the king assigned them a daily ration ²⁶  from his royal delicacies ²⁷  and from the wine he himself drank. They were to be trained ²⁸  for the next three years. At the end of that time they were to enter the king’s service. ²⁹ 

Daniel 11:3

11:3 Then a powerful king ³⁰  will arise, exercising great authority and doing as he pleases.

Daniel 2:36

2:36 This was the dream. Now we ³¹  will set forth before the king its interpretation.

Daniel 2:3

2:3 The king told them, “I have had a dream, ³²  and I ³³  am anxious to understand the dream.”

Daniel 11:17

11:17 His intention ³⁴  will be to come with the strength of his entire kingdom, and he will form alliances. ³⁵  He will give the king of the south ³⁶  a daughter ³⁷  in marriage in order to destroy the kingdom, but it will not turn out to his advantage.

Daniel 11:36

11:36 “Then the king ³⁸  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 ³⁹  wrath is completed, for what has been decreed must occur. ⁴⁰ 

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. ⁴¹ 

Daniel 2:7

2:7 They again replied, “Let the king inform us ⁴²  of the dream; then we will disclose its ⁴³  interpretation.”

Daniel 8:15

An Angel Interprets Daniel’s Vision

8:15 While I, Daniel, was watching the vision, I sought to understand it. Now one who appeared to be a man was standing before me.

Daniel 10:21

10:21 However, I will first tell you what is written in a dependable book. ⁴⁴  (There is no one who strengthens me against these princes, ⁴⁵  except Michael your ⁴⁶  prince.

Daniel 1:14

1:14 So the warden ⁴⁷  agreed to their proposal ⁴⁸  and tested them for ten ⁴⁹  days.

Daniel 8:4

8:4 I saw that the ram was butting westward, northward, and southward. No animal ⁵⁰  was able to stand before it, and there was none who could deliver from its power. ⁵¹  It did as it pleased and acted arrogantly. ⁵² 

Daniel 3:18

3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

Daniel 4:27

4:27 Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.” ⁵³ 

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 8:19

8:19 Then he said, “I am going to inform you about what will happen in the latter time of wrath, for the vision ⁵⁴  pertains to the appointed time of the end.

Daniel 9:23

9:23 At the beginning of your requests a message went out, and I have come to convey it to you, for you are of great value in God’s sight. ⁵⁵  Therefore consider the message and understand the vision: ⁵⁶ 

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 3:11

3:11 And whoever does not bow down and pay homage must be thrown into the midst of a furnace of blazing fire.

Daniel 4:16

4:16 Let his mind ⁵⁷  be altered from that of a human being,

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

and let seven periods of time ⁵⁸  go by for ⁵⁹  him.

Daniel 6:7

6:7 To all the supervisors of the kingdom, the prefects, satraps, counselors, and governors it seemed like a good idea for a royal edict to be issued and an interdict to be enforced. For the next thirty days anyone who prays ⁶⁰  to any god or human other than you, O king, should be thrown into a den of lions.

Daniel 1:12

1:12 “Please test your servants for ten days by providing us with some vegetables to eat and water to drink.

Daniel 2:13

2:13 So a decree went out, and the wise men were about ⁶¹  to be executed. They also sought ⁶²  Daniel and his friends so that they could be executed.

Daniel 9:22

9:22 He spoke with me, instructing me as follows: ⁶³  “Daniel, I have now come to impart understanding to you.

Daniel 11:1

11:1 And in the first year of Darius the Mede, I ⁶⁴  stood to strengthen him and to provide protection for him.)

Daniel 11:34

11:34 When they stumble, they will be granted some help. But many will unite with them deceitfully.

Daniel 6:4

6:4 Consequently the supervisors and satraps were trying to find ⁶⁵  some pretext against Daniel in connection with administrative matters. ⁶⁶  But they were unable to find any such damaging evidence, ⁶⁷  because he was trustworthy and guilty of no negligence or corruption. ⁶⁸ 

Daniel 6:26

6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.

“For he is the living God;

he endures forever.

His kingdom will not be destroyed;

his authority is forever. ⁶⁹ 

Daniel 7:19

7:19 “Then I wanted to know the meaning ⁷⁰  of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet.

Daniel 9:25

9:25 So know and understand:

From the issuing of the command ⁷¹  to restore and rebuild

Jerusalem ⁷²  until an anointed one, a prince arrives, ⁷³ 

there will be a period of seven weeks ⁷⁴  and sixty-two weeks.

It will again be built, ⁷⁵  with plaza and moat,

but in distressful times.

Daniel 10:11-12

10:11 He said to me, “Daniel, you are of great value. ⁷⁶  Understand the words that I am about to ⁷⁷  speak to you. So stand up, ⁷⁸  for I have now been sent to you.” When he said this ⁷⁹  to me, I stood up shaking. 10:12 Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind ⁸⁰  to understand and to humble yourself before your God, your words were heard. I have come in response to your words.

Daniel 10:20

10:20 He said, “Do you know why I have come to you? ⁸¹  Now I am about to return to engage in battle with the prince of Persia. When I go, the prince of Greece is coming.

Daniel 11:2

11:2 Now I will tell you the truth.

The Angel Gives a Message to Daniel

“Three ⁸²  more kings will arise for Persia. Then a fourth ⁸³  king will be unusually rich, ⁸⁴  more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against ⁸⁵  the kingdom of Greece.

Daniel 11:25

11:25 He will rouse his strength and enthusiasm ⁸⁶  against the king of the south ⁸⁷  with a large army. The king of the south will wage war with a large and very powerful army, but he will not be able to prevail because of the plans devised against him.

Daniel 11:27

11:27 These two kings, their minds ⁸⁸  filled with evil intentions, will trade ⁸⁹  lies with one another at the same table. But it will not succeed, for there is still an end at the appointed time.

Daniel 1:13

1:13 Then compare our appearance ⁹⁰  with that of ⁹¹  the young men who are eating the royal delicacies; ⁹²  deal with us ⁹³  in light of what you see.”

Daniel 2:4

2:4 The wise men replied to the king: [What follows is in Aramaic ⁹⁴ ] “O king, live forever! Tell your servants the dream, and we will disclose its ⁹⁵  interpretation.”

Daniel 2:8

2:8 The king replied, “I know for sure that you are attempting to gain time, because you see that my decision is firm.

Daniel 2:27

2:27 Daniel replied to the king, “The mystery that the king is asking about is such that no wise men, astrologers, magicians, or diviners can possibly disclose it to the king.

Daniel 3:3

3:3 So the satraps, prefects, governors, counselors, treasurers, judges, magistrates, and all the other provincial authorities assembled for the dedication of the statue that King Nebuchadnezzar had erected. They were standing in front of the statue that Nebuchadnezzar had erected. ⁹⁶ 

Daniel 3:10

3:10 You have issued an edict, O king, that everyone must bow down and pay homage to the golden statue when they hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music.

Daniel 3:19

3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed ⁹⁷  toward Shadrach, Meshach, and Abednego. He gave orders ⁹⁸  to heat the furnace seven times hotter than it was normally heated.

Daniel 4:14

4:14 He called out loudly ⁹⁹  as follows: ¹⁰⁰ 

‘Chop down the tree and lop off its branches!

Strip off its foliage

and scatter its fruit!

Let the animals flee from under it

and the birds from its branches!

Daniel 5:17

Daniel Interprets the Handwriting on the Wall

5:17 But Daniel replied to the king, “Keep your gifts, and give your rewards to someone else! However, I will read the writing for the king and make known its ¹⁰¹  interpretation.

Daniel 6:8

6:8 Now let the king issue a written interdict ¹⁰²  so that it cannot be altered, according to the law of the Medes and Persians, which cannot be changed. ¹⁰³ 

Daniel 6:15

6:15 Then those men came by collusion to the king and ¹⁰⁴  said to him, ¹⁰⁵  “Recall, ¹⁰⁶  O king, that it is a law of the Medes and Persians that no edict or decree that the king issues can be changed.”

Daniel 8:12

8:12 The army was given over, ¹⁰⁷  along with the daily sacrifice, in the course of his sinful rebellion. ¹⁰⁸  It hurled ¹⁰⁹  truth ¹¹⁰  to the ground and enjoyed success. ¹¹¹ 

Daniel 8:26

8:26 The vision of the evenings and mornings that was told to you is correct. ¹¹²  But you should seal up the vision, for it refers to a time many days from now.”

Daniel 9:3

9:3 So I turned my attention ¹¹³  to the Lord God ¹¹⁴  to implore him by prayer and requests, with fasting, sackcloth, and ashes. ¹¹⁵ 

Daniel 9:17

9:17 “So now, our God, accept ¹¹⁶  the prayer and requests of your servant, and show favor to ¹¹⁷  your devastated sanctuary for your own sake. ¹¹⁸ 

Daniel 10:7

10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. ¹¹⁹  On the contrary, they were overcome with fright ¹²⁰  and ran away to hide.

Daniel 10:14

10:14 Now I have come to help you understand what will happen to your people in the latter days, for the vision pertains to future days.”

Daniel 11:28

11:28 Then the king of the north ¹²¹  will return to his own land with much property. His mind will be set against the holy covenant. He will take action, and then return to his own land.

Daniel 11:37

11:37 He will not respect ¹²²  the gods of his fathers – not even the god loved by women. ¹²³  He will not respect any god; he will elevate himself above them all.

Daniel 2:10

2:10 The wise men replied to the king, “There is no man on earth who is able to disclose the king’s secret, ¹²⁴  for no king, regardless of his position and power, has ever requested such a thing from any magician, astrologer, or wise man.

Daniel 3:27

3:27 Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically ¹²⁵  unharmed by the fire. ¹²⁶  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!

Daniel 4:18

4:18 “This is the dream that I, King Nebuchadnezzar, saw. Now you, Belteshazzar, declare its ¹²⁷  interpretation, for none of the wise men in ¹²⁸  my kingdom are able to make known to me the interpretation. But you can do so, for a spirit of the holy gods is in you.”

Daniel 5:2

5:2 While under the influence ¹²⁹  of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father ¹³⁰  had confiscated ¹³¹  from the temple in Jerusalem ¹³²  – so that the king and his nobles, together with his wives and his concubines, could drink from them. ¹³³ 

Daniel 6:16

6:16 So the king gave the order, ¹³⁴  and Daniel was brought and thrown into a den ¹³⁵  of lions. The king consoled ¹³⁶  Daniel by saying, “Your God whom you continually serve will rescue you!”

Daniel 7:25

7:25 He will speak words against the Most High.

He will harass ¹³⁷  the holy ones of the Most High continually.

His intention ¹³⁸  will be to change times established by law. ¹³⁹ 

They will be delivered into his hand

For a time, times, ¹⁴⁰  and half a time.

Daniel 8:7

8:7 I saw it approaching the ram. It went into a fit of rage against the ram ¹⁴¹  and struck it ¹⁴²  and broke off its two horns. The ram had no ability to resist it. ¹⁴³  The goat hurled the ram ¹⁴⁴  to the ground and trampled it. No one could deliver the ram from its power. ¹⁴⁵ 

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. ¹⁴⁶  Then he said to me, “Understand, son of man, ¹⁴⁷  that the vision pertains to the time of the end.”

Daniel 8:24

8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. ¹⁴⁸  He will be successful in what he undertakes. ¹⁴⁹  He will destroy powerful people and the people of the holy ones. ¹⁵⁰ 

Daniel 9:16

9:16 O Lord, according to all your justice, ¹⁵¹  please turn your raging anger ¹⁵²  away from your city Jerusalem, your holy mountain. For due to our sins and the iniquities of our ancestors, Jerusalem and your people are mocked by all our neighbors.

Daniel 10:19

10:19 He said to me, “Don’t be afraid, you who are valued. ¹⁵³  Peace be to you! Be strong! Be really strong!” When he spoke to me, I was strengthened. I said, “Sir, you may speak now, ¹⁵⁴  for you have given me strength.”

Daniel 11:10

11:10 His sons ¹⁵⁵  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 ¹⁵⁶  fortress. ¹⁵⁷ 

Daniel 11:30

11:30 The ships of Kittim ¹⁵⁸  will come against him, leaving him disheartened. ¹⁵⁹  He will turn back and direct his indignation against the holy covenant. He will return and honor ¹⁶⁰  those who forsake the holy covenant.

Daniel 3:23

3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace ¹⁶¹  of blazing fire while still securely bound. ¹⁶² 

Daniel 3:15

3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” ¹⁶³ 

Daniel 11:6

11:6 After some years have passed, they ¹⁶⁴  will form an alliance. Then the daughter ¹⁶⁵  of the king of the south will come to the king of the north to make an agreement, but she will not retain her power, ¹⁶⁶  nor will he continue ¹⁶⁷  in his strength. ¹⁶⁸  She, together with the one who brought her, her child, ¹⁶⁹  and her benefactor will all be delivered over at that time. ¹⁷⁰ 

Daniel 6:12

6:12 So they approached the king and said to him, ¹⁷¹  “Did you not issue an edict to the effect that for the next thirty days anyone who prays to any god or human other than to you, O king, would be thrown into a den of lions?” The king replied, “That is correct, ¹⁷²  according to the law of the Medes and Persians, which cannot be changed.”

[5:19]  ¹ tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”

[5:19]  ² 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”).

[2:14]  ³ tn Aram “returned prudence and counsel.” The expression is a hendiadys.

[6:14]  ⁴ tn Aram “the word.”

[6:14]  ⁵ tn Aram “placed his mind on.”

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

[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.”

[4:32]  ⁹ tn Aram “until.”

[4:25]  ¹⁰ tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.

[4:25]  ¹¹ tn Aram “from mankind.” So also in v. 32.

[4:25]  ¹² tn Aram “your dwelling will be.” So also in v. 32.

[4:25]  ¹³ tn Or perhaps “be made to eat.”

[4:25]  ¹⁴ 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]  ¹⁵ tn Aram “until.”

[5:21]  ¹⁶ tn Aram “heart.”

[5:21]  ¹⁷ tn Aram “his dwelling.”

[4:35]  ¹⁸ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ¹⁹ tn Aram “strikes against.”

[3:5]  ²⁰ sn The word zither (Aramaic קִיתָרוֹס [qitaros]), and the words for harp (Aramaic פְּסַנְתֵּרִין [pÿsanterin]) and pipes (Aramaic סוּמְפֹּנְיָה [sumponÿyah]), are of Greek derivation. Though much has been made of this in terms of suggesting a date in the Hellenistic period for the writing of the book, it is not surprising that a few Greek cultural terms, all of them the names of musical instruments, should appear in this book. As a number of scholars have pointed out, the bigger surprise (if, in fact, the book is to be dated to the Hellenistic period) may be that there are so few Greek loanwords in Daniel.

[3:5]  ²¹ tn The imperfect Aramaic verbs have here an injunctive nuance.

[12:13]  ²² tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ²³ tc The LXX lacks “until the end.”

[12:13]  ²⁴ tn The word “receive” is added in the translation for clarification.

[12:13]  ²⁵ 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.

[1:5]  ²⁶ tn Heb “a thing of a day in its day.”

[1:5]  ²⁷ tn Heb “from the delicacies of the king.”

[1:5]  ²⁸ tn Or “educated.” See HALOT 179 s.v. I גדל.

[1:5]  ²⁹ tn Heb “stand before the king.”

[11:3]  ³⁰ sn The powerful king mentioned here is Alexander the Great (ca. 336-323 B.C.).

[2:36]  ³¹ tn Various suggestions have been made concerning the plural “we.” It is probably the editorial plural and could be translated here as “I.”

[2:3]  ³² tn Heb “I have dreamed a dream” (so KJV, ASV).

[2:3]  ³³ tn Heb “my spirit.”

[11:17]  ³⁴ tn Heb “and he will set his face.” Cf. vv. 18, 19.

[11:17]  ³⁵ tc The present translation reads מֵישָׁרִים (mesharim, “alliances”) for the MT וִישָׁרִים (viysharim, “uprightness”).

[11:17]  ³⁶ tn Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.

[11:17]  ³⁷ tn Heb “the daughter of the women.”

[11:17]  sn The daughter refers to Cleopatra, the daughter of Antiochus, who was given in marriage to Ptolemy V.

[11:36]  ³⁸ 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]  ³⁹ tn The words “the time of” are added in the translation for clarification.

[11:36]  ⁴⁰ tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.

[11:16]  ⁴¹ tn Heb “hand.”

[2:7]  ⁴² tn Aram “his servants.”

[2:7]  ⁴³ tn Or “the.”

[10:21]  ⁴⁴ tn Heb “a book of truth.” Several English versions treat this as a title of some sort (cf. NIV, NCV, TEV, CEV, NLT), although the NAB’s rendering “the truthful book” regards “truth” as an attributive adjective, as does the present translation.

[10:21]  ⁴⁵ tn The word “princes” is supplied for clarity.

[10:21]  ⁴⁶ tn The pronoun is plural in Hebrew, suggesting that Michael is the angelic prince of Daniel and his people.

[1:14]  ⁴⁷ tn Heb “he”; the referent (the warden mentioned in v. 11) has been specified in the translation for clarity.

[1:14]  ⁴⁸ tn Heb “listened to them with regard to this matter.”

[1:14]  ⁴⁹ sn The number ten is sometimes used in the OT as an ideal number of completeness. Cf. v. 20; Zech 8:23; Rev 2:10.

[8:4]  ⁵⁰ tn Or “beast” (NAB).

[8:4]  ⁵¹ tn Heb “hand.” So also in v. 7.

[8:4]  ⁵² tn In the Hiphil the Hebrew verb גָּדַל (gadal, “to make great; to magnify”) can have either a positive or a negative sense. For the former, used especially of God, see Ps 126:2, 3; Joel 2:21. In this chapter (8:4, 8, 11, 25) the word has a pejorative sense, describing the self-glorification of this king. The sense seems to be that of vainly assuming one’s own superiority through deliberate hubris.

[4:27]  ⁵³ tn Aram “if there may be a lengthening to your prosperity.”

[8:19]  ⁵⁴ tn The Hebrew text does not actually state the referent (the vision Daniel saw in vv. 8-12; cf. also v. 13), which has been specified in the translation for clarity. Some Greek witnesses add “the vision” here.

[9:23]  ⁵⁵ tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”

[9:23]  ⁵⁶ tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).

[4:16]  ⁵⁷ 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]  ⁵⁸ sn The seven periods of time probably refer to seven years.

[4:16]  ⁵⁹ tn Aram “over” (also in vv. 23, 25, 32).

[6:7]  ⁶⁰ tn Aram “prays a prayer.”

[2:13]  ⁶¹ tn The Aramaic participle is used here to express the imminent future.

[2:13]  ⁶² 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).

[9:22]  ⁶³ tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.

[11:1]  ⁶⁴ sn The antecedent of the pronoun “I” is the angel, not Daniel. The traditional chapter division at this point, and the presence of a chronological note in the verse similar to ones used elsewhere in the book to position Daniel’s activities in relation to imperial affairs, sometimes lead to confusion on this matter.

[6:4]  ⁶⁵ tn Aram “looking to find.”

[6:4]  ⁶⁶ tn Aram “from the side of the kingdom.”

[6:4]  ⁶⁷ tn Aram “pretext and corruption.”

[6:4]  ⁶⁸ 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.”

[6:26]  ⁶⁹ tn Aram “until the end.”

[7:19]  ⁷⁰ tn Aram “to make certain.”

[9:25]  ⁷¹ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ⁷² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ⁷³ tn The word “arrives” is added in the translation for clarification.

[9:25]  ⁷⁴ 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]  ⁷⁵ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[10:11]  ⁷⁶ tn Or “a treasured person”; KJV “a man greatly beloved”; NASB “man of high esteem.”

[10:11]  ⁷⁷ tn The Hebrew participle is often used, as here, to refer to the imminent future.

[10:11]  ⁷⁸ tn Heb “stand upon your standing.”

[10:11]  ⁷⁹ tn Heb “spoke this word.”

[10:12]  ⁸⁰ tn Heb “gave your heart.”

[10:20]  ⁸¹ sn The question is rhetorical, intended to encourage reflection on Daniel’s part.

[11:2]  ⁸² 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]  ⁸³ 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]  ⁸⁴ tn Heb “rich with great riches.”

[11:2]  ⁸⁵ 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.

[11:25]  ⁸⁶ tn Heb “heart.”

[11:25]  ⁸⁷ sn This king of the south was Ptolemy Philometer (ca. 181-145 B.C.).

[11:27]  ⁸⁸ tn Heb “heart.” So also in v. 28.

[11:27]  ⁸⁹ tn Heb “speak.”

[1:13]  ⁹⁰ tn Heb “let our appearance be seen before you.”

[1:13]  ⁹¹ tn Heb “the appearance of.”

[1:13]  ⁹² tn Heb “delicacies of the king.” So also in v. 15.

[1:13]  ⁹³ tn Heb “your servants.”

[2:4]  ⁹⁴ sn Contrary to common belief, the point here is not that the wise men (Chaldeans) replied to the king in the Aramaic language, or that this language was uniquely the language of the Chaldeans. It was this view that led in the past to Aramaic being referred to as “Chaldee.” Aramaic was used as a lingua franca during this period; its origins and usage were not restricted to the Babylonians. Rather, this phrase is better understood as an editorial note (cf. NAB) marking the fact that from 2:4b through 7:28 the language of the book shifts from Hebrew to Aramaic. In 8:1, and for the remainder of the book, the language returns to Hebrew. Various views have been advanced to account for this change of language, most of which are unconvincing. Most likely the change in language is a reflection of stages in the transmission history of the book of Daniel.

[2:4]  ⁹⁵ tn Or “the.”

[3:3]  ⁹⁶ tc The LXX and Theodotion lack the words “that Nebuchadnezzar had erected.”

[3:19]  ⁹⁷ 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]  ⁹⁸ tn Aram “he answered and said.”

[4:14]  ⁹⁹ tn Aram “in strength.”

[4:14]  ¹⁰⁰ tn Aram “and thus he was saying.”

[5:17]  ¹⁰¹ tn Or “the.”

[6:8]  ¹⁰² tn Aram “establish a written interdict and inscribe a written decree.”

[6:8]  ¹⁰³ tn Or “removed.”

[6:15]  ¹⁰⁴ tc Theodotion lacks the words “came by collusion to the king and.”

[6:15]  ¹⁰⁵ tn Aram “the king.”

[6:15]  ¹⁰⁶ tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”

[8:12]  ¹⁰⁷ tc The present translation reads וּצְבָאָהּ נִתַּן (utsÿva’ah nittan) for the MT וְצָבָא תִּנָּתֵן (vÿtsava’ tinnaten). The context suggests a perfect rather than an imperfect verb.

[8:12]  ¹⁰⁸ tn Heb “in (the course of) rebellion.” The meaning of the phrase is difficult to determine. It could mean “due to rebellion,” referring to the failures of the Jews, but this is not likely since it is not a point made elsewhere in the book. The phrase more probably refers to the rebellion against God and the atrocities against the Jews epitomized by Antiochus.

[8:12]  ¹⁰⁹ tc Two medieval Hebrew MSS and the LXX have a passive verb here: “truth was hurled to the ground” (cf. NIV, NCV, TEV).

[8:12]  ¹¹⁰ sn Truth here probably refers to the Torah. According to 1 Macc 1:56, Antiochus initiated destruction of the sacred books of the Jews.

[8:12]  ¹¹¹ tn Heb “it acted and prospered.”

[8:26]  ¹¹² tn Heb “truth.”

[9:3]  ¹¹³ tn Heb “face.”

[9:3]  ¹¹⁴ tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim).

[9:3]  ¹¹⁵ sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.

[9:17]  ¹¹⁶ tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.

[9:17]  ¹¹⁷ tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.

[9:17]  ¹¹⁸ tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.

[10:7]  ¹¹⁹ tn Heb “the vision.”

[10:7]  ¹²⁰ tn Heb “great trembling fell on them.”

[11:28]  ¹²¹ tn Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.

[11:37]  ¹²² tn Heb “consider.”

[11:37]  ¹²³ tn Heb “[the one] desired by women.” The referent has been specified in the translation for clarity.

[2:10]  ¹²⁴ tn Aram “matter, thing.”

[3:27]  ¹²⁵ tn Aram “in their bodies.”

[3:27]  ¹²⁶ tn Aram “the fire did not have power.”

[4:18]  ¹²⁷ tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew MSS; the Kethib is פִּשְׁרָא (pishra’, “the interpretation”); so also v. 16.

[4:18]  ¹²⁸ tn Aram “of.”

[5:2]  ¹²⁹ tn Or perhaps, “when he had tasted” (cf. NASB) in the sense of officially initiating the commencement of the banquet. The translation above seems preferable, however, given the clear evidence of inebriation in the context (cf. also CEV “he got drunk and ordered”).

[5:2]  ¹³⁰ tn Or “ancestor”; or “predecessor” (also in vv. 11, 13, 18). The Aramaic word translated “father” can on occasion denote these other relationships.

[5:2]  ¹³¹ tn Or “taken.”

[5:2]  ¹³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:2]  ¹³³ sn Making use of sacred temple vessels for an occasion of reveling and drunkenness such as this would have been a religious affront of shocking proportions to the Jewish captives.

[6:16]  ¹³⁴ tn Aram “said.” So also in vv. 24, 25.

[6:16]  ¹³⁵ sn The den was perhaps a pit below ground level which could be safely observed from above.

[6:16]  ¹³⁶ tn Aram “answered and said [to Daniel].”

[7:25]  ¹³⁷ tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.”

[7:25]  ¹³⁸ tn Aram “he will think.”

[7:25]  ¹³⁹ tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.

[7:25]  ¹⁴⁰ sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”

[8:7]  ¹⁴¹ tn Heb “him.”

[8:7]  ¹⁴² tn Heb “the ram.”

[8:7]  ¹⁴³ tn Heb “stand before him.”

[8:7]  ¹⁴⁴ 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]  ¹⁴⁵ 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.).

[8:17]  ¹⁴⁶ tn Heb “on my face.”

[8:17]  ¹⁴⁷ tn Or “human one.”

[8:24]  ¹⁴⁸ tn Heb “extraordinarily he will destroy.”

[8:24]  ¹⁴⁹ tn Heb “he will succeed and act.”

[8:24]  ¹⁵⁰ tn See the corresponding Aramaic expression in 7:27. If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. One could translate, “people belonging to (i.e., protected by) the holy ones.” If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” One could translate simply “holy people.” For examples of a plural appositional genitive after “people,” see 11:15, 32. Because either interpretation is possible, the translation has deliberately preserved the ambiguity of the Hebrew grammar here.

[9:16]  ¹⁵¹ tn Or “righteousness.”

[9:16]  ¹⁵² tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).

[10:19]  ¹⁵³ tn Heb “treasured man.”

[10:19]  ¹⁵⁴ tn Heb “my lord may speak.”

[11:10]  ¹⁵⁵ 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]  ¹⁵⁶ tn Heb “his”; the referent (the enemy of the king of the north) has been specified in the translation for clarity.

[11:10]  ¹⁵⁷ 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.

[11:30]  ¹⁵⁸ 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]  ¹⁵⁹ 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]  ¹⁶⁰ tn Heb “show regard for.”

[3:23]  ¹⁶¹ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:23]  ¹⁶² 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.

[3:15]  ¹⁶³ tn Aram “hand.” So also in v. 17.

[11:6]  ¹⁶⁴ sn Here they refers to Ptolemy II Philadelphus (ca. 285-246 B.C.) and Antiochus II Theos (ca. 262-246 B.C.).

[11:6]  ¹⁶⁵ sn The daughter refers to Berenice, who was given in marriage to Antiochus II Theos.

[11:6]  ¹⁶⁶ tn Heb “the strength of the arm.”

[11:6]  ¹⁶⁷ tn Heb “stand.” So also in vv. 7, 8, 11, 13.

[11:6]  ¹⁶⁸ tn Heb “and his arm.” Some understand this to refer to the descendants of the king of the north.

[11:6]  ¹⁶⁹ tc The present translation reads יַלְדָּה (yaldah, “her child”) rather than the MT יֹלְדָהּ (yolÿdah, “the one who begot her”). Cf. Theodotion, the Syriac, and the Vulgate.

[11:6]  ¹⁷⁰ sn Antiochus II eventually divorced Berenice and remarried his former wife Laodice, who then poisoned her husband, had Berenice put to death, and installed her own son, Seleucus II Callinicus (ca. 246-227 B.C.), as the Seleucid king.

[6:12]  ¹⁷¹ tc The MT also has “about the edict of the king,” but this phrase is absent in the LXX and the Syriac. The present translation deletes the expression.

[6:12]  tn Aram “before the king.”

[6:12]  ¹⁷² tn Aram “the word is true.”