Daniel 11:9

11:9 Then the king of the north ¹  will advance against the empire of the king of the south, but will withdraw to his own land.

Daniel 2:16

2:16 So Daniel went in and ²  requested the king to grant him time, that he might disclose the interpretation to the king.

Daniel 6:11

6:11 Then those officials who had gone to the king ³  came by collusion and found Daniel praying and asking for help before his God.

Daniel 5:8

5:8 So all the king’s wise men came in, but they were unable to read the writing or to make known its ⁴  interpretation to the king.

Daniel 6:14

6:14 When the king heard this, ⁵  he was very upset and began thinking about ⁶  how he might rescue Daniel. Until late afternoon ⁷  he was struggling to find a way to rescue him.

Daniel 10:3

10:3 I ate no choice food; no meat or wine came to my lips, ⁸  nor did I anoint myself with oil ⁹  until the end of those three weeks.

Daniel 11:41

11:41 Then he will enter the beautiful land. ¹⁰  Many ¹¹  will fall, but these will escape: ¹²  Edom, Moab, and the Ammonite leadership.

Daniel 11:29

11:29 At an appointed time he will again invade the south, but this latter visit will not turn out the way the former one did.

Daniel 11:7

11:7 “There will arise in his ¹³  place one from her family line ¹⁴  who will come against their army and will enter the stronghold of the king of the north and will move against them successfully. ¹⁵ 

Daniel 4:7

4:7 When the magicians, astrologers, wise men, and diviners entered, I recounted the dream for them. But they were unable to make known its interpretation to me.

Daniel 5:10

5:10 Due to the noise ¹⁶  caused by the king and his nobles, the queen mother ¹⁷  then entered the banquet room. She ¹⁸  said, “O king, live forever! Don’t be alarmed! Don’t be shaken!

Daniel 11:40

11:40 “At the time of the end the king of the south will attack ¹⁹  him. Then the king of the north will storm against him ²⁰  with chariots, horsemen, and a large armada of ships. ²¹  He ²²  will invade lands, passing through them like an overflowing river. ²³ 

Daniel 11:24

11:24 In a time of prosperity for the most productive areas of the province he will come and accomplish what neither his fathers nor their fathers accomplished. He will distribute loot, spoils, and property to his followers, and he will devise plans against fortified cities, but not for long. ²⁴ 

Daniel 1:19

1:19 When the king spoke with them, he did not find among the entire group ²⁵  anyone like Daniel, Hananiah, Mishael, or Azariah. So they entered the king’s service. ²⁶ 

Daniel 11:17

11:17 His intention ²⁷  will be to come with the strength of his entire kingdom, and he will form alliances. ²⁸  He will give the king of the south ²⁹  a daughter ³⁰  in marriage in order to destroy the kingdom, but it will not turn out to his advantage.

Daniel 2:13

2:13 So a decree went out, and the wise men were about ³¹  to be executed. They also sought ³²  Daniel and his friends so that they could be executed.

Daniel 1:2

1:2 Now the Lord ³³  delivered ³⁴  King Jehoiakim of Judah into his power, ³⁵  along with some of the vessels ³⁶  of the temple of God. ³⁷  He brought them to the land of Babylonia ³⁸  to the temple of his god ³⁹  and put ⁴⁰  the vessels in the treasury of his god.

Daniel 12:2

12:2 Many of those who sleep

in the dusty ground will awake –

some to everlasting life,

and others to shame and everlasting abhorrence. ⁴¹ 

Daniel 11:22

11:22 Armies ⁴²  will be suddenly ⁴³  swept away in defeat ⁴⁴  before him; both they and a covenant leader ⁴⁵  will be destroyed. ⁴⁶ 

Daniel 5:31

5:31 (6:1) ⁴⁷  So Darius the Mede took control of the kingdom when he was about sixty-two years old.

Daniel 12:13

12:13 But you should go your way ⁴⁸  until the end. ⁴⁹  You will rest and then at the end of the days you will arise to receive ⁵⁰  what you have been allotted.” ⁵¹ 

Daniel 6:10

6:10 When Daniel realized ⁵²  that a written decree had been issued, he entered his home, where the windows ⁵³  in his upper room opened toward Jerusalem. ⁵⁴  Three ⁵⁵  times daily he was ⁵⁶  kneeling ⁵⁷  and offering prayers and thanks to his God just as he had been accustomed to do previously.

Daniel 1:18

1:18 When the time appointed by the king arrived, ⁵⁸  the overseer of the court officials brought them into Nebuchadnezzar’s presence.

Daniel 4:8

4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, ⁵⁹  and in whom there is a spirit of the holy gods). I recounted the dream for him as well,

Daniel 5:15

5:15 Now the wise men and ⁶⁰  astrologers were brought before me to read this writing and make known to me its interpretation. But they were unable to disclose the interpretation of the message.

Daniel 6:18

6:18 Then the king departed to his palace. But he spent the night without eating, and no diversions ⁶¹  were brought to him. He was unable to sleep. ⁶² 

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. ⁶³ 

Daniel 11:37

11:37 He will not respect ⁶⁴  the gods of his fathers – not even the god loved by women. ⁶⁵  He will not respect any god; he will elevate himself above them all.

Daniel 2:24

2:24 Then Daniel went in to see ⁶⁶  Arioch (whom the king had appointed to destroy the wise men of Babylon). He came ⁶⁷  and said to him, “Don’t destroy the wise men of Babylon! Escort me ⁶⁸  to the king, and I will disclose the interpretation to him!” ⁶⁹ 

Daniel 11:10

11:10 His sons ⁷⁰  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 ⁷¹  fortress. ⁷² 

Daniel 11:25

11:25 He will rouse his strength and enthusiasm ⁷³  against the king of the south ⁷⁴  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 5:7

5:7 The king called out loudly ⁷⁵  to summon ⁷⁶  the astrologers, wise men, and diviners. The king proclaimed ⁷⁷  to the wise men of Babylon that anyone who could read this inscription and disclose its interpretation would be clothed in purple ⁷⁸  and have a golden collar ⁷⁹  placed on his neck and be third ruler in the kingdom.

Daniel 5:23

5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods ⁸⁰  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ⁸¹  your very breath and all your ways!

Daniel 6:12

6:12 So they approached the king and said to him, ⁸²  “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, ⁸³  according to the law of the Medes and Persians, which cannot be changed.”

[11:9]  ¹ tn Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.

[2:16]  ² tc Theodotion and the Syriac lack the words “went in and.”

[6:11]  ³ tn Aram “those men”; the referent (the administrative officials who had earlier approached the king about the edict) has been specified in the translation for clarity.

[5:8]  ⁴ tc Read וּפִשְׁרֵהּ (ufishreh) with the Qere rather than וּפִשְׁרָא (ufishra’) of the Kethib.

[6:14]  ⁵ tn Aram “the word.”

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

[6:14]  ⁷ tn Aram “the entrances of the sun.”

[10:3]  ⁸ tn Heb “mouth.”

[10:3]  ⁹ 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.

[11:41]  ¹⁰ sn The beautiful land is a cryptic reference to the land of Israel.

[11:41]  ¹¹ tn This can be understood as “many people” (cf. NRSV) or “many countries” (cf. NASB, NIV, NLT).

[11:41]  ¹² tn Heb “be delivered from his hand.”

[11:7]  ¹³ sn The reference is to the king of Egypt.

[11:7]  ¹⁴ tn Heb “the stock of her roots.”

[11:7]  sn The reference to one from her family line is probably to Berenice’s brother, Ptolemy III Euergetes (ca. 246-221 B.C.).

[11:7]  ¹⁵ tn Heb “will deal with them and prevail.”

[5:10]  ¹⁶ tn Aram “words of the king.”

[5:10]  ¹⁷ tn Aram “the queen” (so NAB, NASB, NIV, NRSV). In the following discourse this woman is able to recall things about Daniel that go back to the days of Nebuchadnezzar, things that Belshazzar does not seem to recollect. It is likely that she was the wife not of Belshazzar but of Nabonidus or perhaps even Nebuchadnezzar. In that case, “queen” here means “queen mother” (cf. NCV “the king’s mother”).

[5:10]  ¹⁸ tn Aram “The queen.” The translation has used the pronoun “she” instead because repetition of the noun here would be redundant in terms of English style.

[11:40]  ¹⁹ tn Heb “engage in thrusting.”

[11:40]  ²⁰ tn The referent of the pronoun is most likely the king of the south, in which case the text describes the king of the north countering the attack of the king of the south.

[11:40]  ²¹ tn Heb “many ships.”

[11:40]  ²² tn This most likely refers to the king of the north who, in response to the aggression of the king of the south, launches an invasion of the southern regions.

[11:40]  ²³ tn Heb “and will overflow and pass over.”

[11:24]  ²⁴ tn Heb “and unto a time.”

[1:19]  ²⁵ tn Heb “from all of them.”

[1:19]  ²⁶ tn Heb “stood before the king.”

[11:17]  ²⁷ tn Heb “and he will set his face.” Cf. vv. 18, 19.

[11:17]  ²⁸ tc The present translation reads מֵישָׁרִים (mesharim, “alliances”) for the MT וִישָׁרִים (viysharim, “uprightness”).

[11:17]  ²⁹ tn Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.

[11:17]  ³⁰ 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.

[2:13]  ³¹ tn The Aramaic participle is used here to express the imminent future.

[2:13]  ³² 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).

[1:2]  ³³ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[1:2]  ³⁴ tn Heb “gave.”

[1:2]  ³⁵ tn Heb “hand,” which is often used idiomatically for one’s power and authority. See BDB 390 s.v. יָד 2.

[1:2]  ³⁶ tn Or “utensils”; or “articles.”

[1:2]  ³⁷ tn Heb “house of God.”

[1:2]  ³⁸ sn The land of Babylonia (Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (cf. Gen 10:10; 11:2; 14:1, 9; Josh 7:21; Isa 11:11; Zech 5:11).

[1:2]  ³⁹ tn Or “gods” (NCV, NRSV, TEV; also later in this verse). The Hebrew term can be used as a numerical plural for many gods or as a plural of majesty for one particular god. Since Nebuchadnezzar was a polytheist, it is not clear if the reference here is to many gods or one particular deity. The plural of majesty, while normally used for Israel’s God, is occasionally used of foreign gods (cf. BDB 43 s.v. אֱלֹהִים 1, 2). See Judg 11:24 (of the Moabite god Chemosh); 1 Sam 5:7 (of the Philistine god Dagon); 1 Kgs 11:33 (of the Canaanite goddess Astarte, the Moabite god Chemosh, and the Ammonite god Milcom); 2 Kgs 19:37 (of the Assyrian god Nisroch). Since gods normally had their own individual temples, Dan 1:2 probably refers to a particular deity, perhaps Marduk, the supreme god of Babylon, or Marduk’s son Nabu, after whom Nebuchadnezzar was named. The name Nebuchadnezzar means “Nabu has protected the son who will inherit” (HALOT 660 s.v. נְבוּכַדְרֶאצַּר). For a discussion of how temples functioned in Babylonian religion see H. Ringgren, Religions of the Ancient Near East, 77-81.

[1:2]  ⁴⁰ tn Heb “brought.” Though the Hebrew verb “brought” is repeated in this verse, the translation uses “brought…put” for stylistic variation.

[12:2]  ⁴¹ sn This verse is the only undisputed reference to a literal resurrection found in the Hebrew Bible.

[11:22]  ⁴² tn Heb “arms.”

[11:22]  ⁴³ tc The present translation reads הִשָּׁטֹף (hishatof), Niphal infinitive absolute of שָׁטַף (shataf, “to overflow”), for the MT הַשֶּׁטֶף (hashetef, “flood”).

[11:22]  ⁴⁴ tn The words “in defeat” are added in the translation for clarification.

[11:22]  ⁴⁵ tn Heb “a prince of the covenant.”

[11:22]  ⁴⁶ tn Heb “broken” or “shattered.”

[5:31]  ⁴⁷ sn Beginning with 5:31, the verse numbers through 6:28 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 5:31 ET = 6:1 AT, 6:1 ET = 6:2 AT, 6:2 ET = 6:3 AT, 6:3 ET = 6:4 AT, etc., through 6:28 ET = 6:29 AT. Beginning with 7:1 the verse numbers in the English Bible and the Aramaic text are again the same.

[12:13]  ⁴⁸ tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ⁴⁹ tc The LXX lacks “until the end.”

[12:13]  ⁵⁰ tn The word “receive” is added in the translation for clarification.

[12:13]  ⁵¹ 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.

[6:10]  ⁵² tn Aram “knew.”

[6:10]  ⁵³ sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.

[6:10]  ⁵⁴ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:10]  ⁵⁵ sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.

[6:10]  ⁵⁶ tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ⁵⁷ tn Aram “kneeling on his knees” (so NASB).

[6:10]  sn No specific posture for offering prayers is prescribed in the OT. Kneeling, as here, and standing were both practiced.

[1:18]  ⁵⁸ tn Heb “at the end of the days which the king said to bring them.”

[4:8]  ⁵⁹ sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.

[5:15]  ⁶⁰ tn The Aramaic text does not have “and.” The term “astrologers” is either an appositive for “wise men” (cf. KJV, NKJV, ASV, RSV, NRSV), or the construction is to be understood as asyndetic (so the translation above).

[6:18]  ⁶¹ tn The meaning of Aramaic דַּחֲוָה (dakhavah) is a crux interpretum. Suggestions include “music,” “dancing girls,” “concubines,” “table,” “food” – all of which are uncertain. The translation employed here, suggested by earlier scholars, is deliberately vague. A number of recent English versions follow a similar approach with “entertainment” (e.g., NASB, NIV, NCV, TEV, CEV, NLT). On this word see further, HALOT 1849-50 s.v.; E. Vogt, Lexicon linguae aramaicae, 37.

[6:18]  ⁶² tn Aram “his sleep fled from him.”

[11:16]  ⁶³ tn Heb “hand.”

[11:37]  ⁶⁴ tn Heb “consider.”

[11:37]  ⁶⁵ tn Heb “[the one] desired by women.” The referent has been specified in the translation for clarity.

[2:24]  ⁶⁶ tc The MT has עַל עַל (’al ’al, “he entered upon”). Several medieval Hebrew MSS lack the verb, although this may be due to haplography.

[2:24]  ⁶⁷ tc The LXX and Vulgate, along with one medieval Hebrew MS, lack this verb.

[2:24]  ⁶⁸ tn Aram “cause me to enter.” So also in v. 25.

[2:24]  ⁶⁹ tn Aram “the king.”

[11:10]  ⁷⁰ 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]  ⁷¹ tn Heb “his”; the referent (the enemy of the king of the north) has been specified in the translation for clarity.

[11:10]  ⁷² 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.

[11:25]  ⁷³ tn Heb “heart.”

[11:25]  ⁷⁴ sn This king of the south was Ptolemy Philometer (ca. 181-145 B.C.).

[5:7]  ⁷⁵ tn Aram “in strength.”

[5:7]  ⁷⁶ tn Aram “cause to enter.”

[5:7]  ⁷⁷ tn Aram “answered and said.”

[5:7]  ⁷⁸ sn Purple was a color associated with royalty in the ancient world.

[5:7]  ⁷⁹ tn The term translated “golden collar” here probably refers to something more substantial than merely a gold chain (cf. NIV, NCV, NRSV, NLT) or necklace (cf. NASB).

[5:23]  ⁸⁰ tn Aram “which.”

[5:23]  ⁸¹ tn Aram “in whose hand [are].”

[6:12]  ⁸² 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]  ⁸³ tn Aram “the word is true.”