Daniel 2:30

2:30 As for me, this mystery was revealed to me not because I possess more wisdom ¹  than any other living person, but so that the king may understand ²  the interpretation and comprehend the thoughts of your mind. ³ 

Daniel 2:38

2:38 Wherever human beings, ⁴  wild animals, ⁵  and birds of the sky live – he has given them into your power. ⁶  He has given you authority over them all. You are the head of gold.

Daniel 5:2

5:2 While under the influence ⁷  of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father ⁸  had confiscated ⁹  from the temple in Jerusalem ¹⁰  – so that the king and his nobles, together with his wives and his concubines, could drink from them. ¹¹ 

Daniel 5:19

5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear ¹²  before him. He killed whom he wished, he spared ¹³  whom he wished, he exalted whom he wished, and he brought low whom he wished.

Daniel 6:13

6:13 Then they said to the king, “Daniel, who is one of the captives ¹⁴  from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.” ¹⁵ 

Daniel 7:9

7:9 “While I was watching,

thrones were set up,

and the Ancient of Days ¹⁶  took his seat.

His attire was white like snow;

the hair of his head was like lamb’s ¹⁷  wool.

His throne was ablaze with fire

and its wheels were all aflame. ¹⁸ 

Daniel 8:13

8:13 Then I heard a holy one ¹⁹  speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?”

Daniel 8:25

8:25 By his treachery ²⁰  he will succeed through deceit. ²¹  He will have an arrogant attitude, ²²  and he will destroy many who are unaware of his schemes. ²³  He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. ²⁴ 

Daniel 9:25

9:25 So know and understand:

From the issuing of the command ²⁵  to restore and rebuild

Jerusalem ²⁶  until an anointed one, a prince arrives, ²⁷ 

there will be a period of seven weeks ²⁸  and sixty-two weeks.

It will again be built, ²⁹  with plaza and moat,

but in distressful times.

[2:30]  ¹ tn Aram “not for any wisdom which is in me more than [in] any living man.”

[2:30]  ² tn Aram “they might cause the king to know.” The impersonal plural is used here to refer to the role of God’s spirit in revealing the dream and its interpretation to the king. As J. A. Montgomery says, “it appropriately here veils the mysterious agency” (Daniel [ICC], 164-65).

[2:30]  ³ tn Aram “heart.”

[2:38]  ⁴ tn Aram “the sons of man.”

[2:38]  ⁵ tn Aram “the beasts of the field.”

[2:38]  ⁶ tn Aram “hand.”

[5:2]  ⁷ 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]  ⁸ 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]  ⁹ tn Or “taken.”

[5:2]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:2]  ¹¹ 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.

[5:19]  ¹² tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”

[5:19]  ¹³ 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”).

[6:13]  ¹⁴ tn Aram “from the sons of the captivity [of].”

[6:13]  ¹⁵ tn Aram “prays his prayer.”

[7:9]  ¹⁶ tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”

[7:9]  ¹⁷ tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.

[7:9]  ¹⁸ tn Aram “a flaming fire.”

[8:13]  ¹⁹ sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].

[8:25]  ²⁰ 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]  ²¹ tn Heb “he will cause deceit to succeed by his hand.”

[8:25]  ²² tn Heb “in his heart he will act arrogantly.”

[8:25]  ²³ 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]  ²⁴ tn Heb “with nothingness of hand.”

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

[9:25]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ²⁷ tn The word “arrives” is added in the translation for clarification.

[9:25]  ²⁸ 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]  ²⁹ tn Heb “it will return and be built.” The expression is a verbal hendiadys.