Daniel 11:17

11:17 His intention ¹  will be to come with the strength of his entire kingdom, and he will form alliances. ²  He will give the king of the south ³  a daughter ⁴  in marriage in order to destroy the kingdom, but it will not turn out to his advantage.

Daniel 12:13

12:13 But you should go your way ⁵  until the end. ⁶  You will rest and then at the end of the days you will arise to receive ⁷  what you have been allotted.” ⁸ 

Daniel 8:12

8:12 The army was given over, ⁹  along with the daily sacrifice, in the course of his sinful rebellion. ¹⁰  It hurled ¹¹  truth ¹²  to the ground and enjoyed success. ¹³ 

Daniel 11:36

11:36 “Then the king ¹⁴  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 ¹⁵  wrath is completed, for what has been decreed must occur. ¹⁶ 

Daniel 11:34

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

Daniel 11:27

11:27 These two kings, their minds ¹⁷  filled with evil intentions, will trade ¹⁸  lies with one another at the same table. But it will not succeed, for there is still an end at the appointed time.

Daniel 8:25

8:25 By his treachery ¹⁹  he will succeed through deceit. ²⁰  He will have an arrogant attitude, ²¹  and he will destroy many who are unaware of his schemes. ²²  He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. ²³ 

Daniel 6:28

6:28 So this Daniel prospered during the reign of Darius and ²⁴  the reign of Cyrus the Persian.

Daniel 8:24

8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. ²⁵  He will be successful in what he undertakes. ²⁶  He will destroy powerful people and the people of the holy ones. ²⁷ 

[11:17]  ¹ tn Heb “and he will set his face.” Cf. vv. 18, 19.

[11:17]  ² tc The present translation reads מֵישָׁרִים (mesharim, “alliances”) for the MT וִישָׁרִים (viysharim, “uprightness”).

[11:17]  ³ tn Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.

[11:17]  ⁴ 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.

[12:13]  ⁵ tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ⁶ tc The LXX lacks “until the end.”

[12:13]  ⁷ tn The word “receive” is added in the translation for clarification.

[12:13]  ⁸ 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.

[8:12]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Heb “it acted and prospered.”

[11:36]  ¹⁴ 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]  ¹⁵ tn The words “the time of” are added in the translation for clarification.

[11:36]  ¹⁶ tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.

[11:27]  ¹⁷ tn Heb “heart.” So also in v. 28.

[11:27]  ¹⁸ tn Heb “speak.”

[8:25]  ¹⁹ tn The Hebrew term has a primary meaning of “skill, insight,” but here it has the connotation “cunning, treachery.” See BDB 968 s.v. שֵׂכֶל, שֶׂכֶל.

[8:25]  ²⁰ tn Heb “he will cause deceit to succeed by his hand.”

[8:25]  ²¹ tn Heb “in his heart he will act arrogantly.”

[8:25]  ²² tn Heb “in peace.” The Hebrew word used here is difficult. It may refer to the security felt by those who did not realize the danger of imminent attack, or it may refer to the condition of being unaware of the impending danger. The latter idea is reflected in the present translation. See further, BDB 1017 s.v. שַׁלְוָה.

[8:25]  ²³ tn Heb “with nothingness of hand.”

[6:28]  ²⁴ tn Or perhaps “in the reign of Darius, even in the reign of Cyrus.” The identity of this Darius is disputed. Some take the name to be referring to Cyrus, understanding the following vav (ו, “and”) in an epexegetical sense (“even”). Others identify Darius with a governor of Babylon known from extra-biblical records as Gubaru, or with Cambyses, son of Cyrus. Many scholars maintain that the reference is historically inaccurate.

[8:24]  ²⁵ tn Heb “extraordinarily he will destroy.”

[8:24]  ²⁶ tn Heb “he will succeed and act.”

[8:24]  ²⁷ 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.