Daniel 8:9

8:9 From one of them came a small horn. ¹  But it grew to be very big, toward the south and the east and toward the beautiful land. ² 

Daniel 11:23

11:23 After ³  entering into an alliance with him, he will behave treacherously; he will ascend to power with only a small force. ⁴ 

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. ⁵  This horn had eyes resembling human eyes and a mouth speaking arrogant ⁶  things.

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 2:39

2:39 Now after you another kingdom ⁹  will arise, one inferior to yours. Then a third kingdom, one of bronze, will rule in all the earth.

Daniel 7:11

7:11 “Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching ¹⁰  until the beast was killed and its body destroyed and thrown into ¹¹  the flaming fire.

Daniel 8:22

8:22 The horn that was broken ¹²  and in whose place there arose four others stands for four kingdoms that will arise from his nation, though they will not have his strength.

Daniel 7:20

7:20 I also wanted to know ¹³  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 ¹⁴  and a mouth speaking arrogant things, whose appearance was more formidable than the others. ¹⁵ 

Daniel 3:23

3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace ¹⁶  of blazing fire while still securely bound. ¹⁷ 

[8:9]  ¹ sn This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175-164 B.C. Antiochus was extremely hostile toward the Jews and persecuted them mercilessly.

[8:9]  ² sn The expression the beautiful land (Heb. הַצֶּבִי [hatsÿvi] = “the beauty”) is a cryptic reference to the land of Israel. Cf. 11:16, 41, where it is preceded by the word אֶרֶץ (’erets, “land”).

[11:23]  ³ tn The preposition מִן (min) is probably temporal here (so BDB 583 s.v. 7.c; cf. KJV, NAB, NASB, NIV, NRSV), although it could also be understood here as indicating means (so J. Goldingay, Daniel [WBC], 279, n. 23a; cf. TEV, NLT).

[11:23]  ⁴ tn Heb “nation.”

[7:8]  ⁵ tn Aram “were uprooted from before it.”

[7:8]  ⁶ tn Aram “great.” So also in vv. 11, 20.

[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.”

[2:39]  ⁹ sn The identity of the first kingdom is clearly Babylon. The identification of the following three kingdoms is disputed. The common view is that they represent Media, Persia, and Greece. Most conservative scholars identify them as Media-Persia, Greece, and Rome.

[7:11]  ¹⁰ 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]  ¹¹ tn Aram “and given over to” (so NRSV).

[8:22]  ¹² tn Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.

[7:20]  ¹³ tn The words “I also wanted to know” are added in the translation for stylistic reasons.

[7:20]  ¹⁴ tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.

[7:20]  ¹⁵ tn Aram “greater than its companions.”

[3:23]  ¹⁶ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:23]  ¹⁷ 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.