Daniel 1:10

1:10 But he ¹  responded to Daniel, “I fear my master the king. He is the one who has decided ²  your food and drink. What would happen if he saw that you looked malnourished in comparison to the other young men your age? ³  If that happened, ⁴  you would endanger my life ⁵  with the king!”

Daniel 2:39

2:39 Now after you another kingdom ⁶  will arise, one inferior to yours. Then a third kingdom, one of bronze, will rule in all the earth.

Daniel 2:45

2:45 You saw that a stone was cut from a mountain, but not by human hands; it smashed the iron, bronze, clay, silver, and gold into pieces. The great God has made known to the king what will occur in the future. ⁷  The dream is certain, and its interpretation is reliable.”

Daniel 4:9

4:9 saying, “Belteshazzar, chief of the magicians, in whom I know there to be a spirit of the holy gods and whom no mystery baffles, consider ⁸  my dream that I saw and set forth its interpretation!

Daniel 4:12

4:12 Its foliage was attractive and its fruit plentiful;

on it there was food enough for all.

Under it the wild animals ⁹  used to seek shade,

and in its branches the birds of the sky used to nest.

All creatures ¹⁰  used to feed themselves from it.

Daniel 4:19

Daniel Interprets Nebuchadnezzar’s Dream

4:19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time; ¹¹  his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, ¹²  if only the dream were for your enemies and its interpretation applied to your adversaries!

Daniel 4:36

4:36 At that time my sanity returned to me. I was restored ¹³  to the honor of my kingdom, and my splendor returned to me. My ministers and my nobles were seeking me out, and I was reinstated ¹⁴  over my kingdom. I became even greater than before.

Daniel 5:16

5:16 However, I have heard ¹⁵  that you are able to provide interpretations and to decipher knotty problems. Now if you are able to read this writing and make known to me its interpretation, you will wear purple and have a golden collar around your neck and be third ¹⁶  ruler in the kingdom.”

Daniel 5:19

5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear ¹⁷  before him. He killed whom he wished, he spared ¹⁸  whom he wished, he exalted whom he wished, and he brought low whom he wished.

Daniel 6:4

6:4 Consequently the supervisors and satraps were trying to find ¹⁹  some pretext against Daniel in connection with administrative matters. ²⁰  But they were unable to find any such damaging evidence, ²¹  because he was trustworthy and guilty of no negligence or corruption. ²² 

Daniel 7:5

7:5 “Then ²³  a second beast appeared, like a bear. It was raised up on one side, and there were three ribs ²⁴  in its mouth between its teeth. ²⁵  It was told, ²⁶  ‘Get up and devour much flesh!’

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. ²⁷  This horn had eyes resembling human eyes and a mouth speaking arrogant ²⁸  things.

Daniel 9:24

9:24 “Seventy weeks ²⁹  have been determined

concerning your people and your holy city

to put an end to ³⁰  rebellion,

to bring sin ³¹  to completion, ³² 

to atone for iniquity,

to bring in perpetual ³³  righteousness,

to seal up ³⁴  the prophetic vision, ³⁵ 

and to anoint a most holy place. ³⁶ 

Daniel 9:27

9:27 He will confirm a covenant with many for one week. ³⁷ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ³⁸  of abominations will come ³⁹  one who destroys,

until the decreed end is poured out on the one who destroys.”

Daniel 10:13

10:13 However, the prince of the kingdom of Persia was opposing me for twenty-one days. But ⁴⁰  Michael, one of the leading princes, came to help me, because I was left there ⁴¹  with the kings of Persia.

Daniel 10:20

10:20 He said, “Do you know why I have come to you? ⁴²  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 11:13

11:13 For the king of the north will again muster an army, one larger than before. At the end of some years he will advance with a huge army and enormous supplies.

Daniel 11:27

11:27 These two kings, their minds ⁴³  filled with evil intentions, will trade ⁴⁴  lies with one another at the same table. But it will not succeed, for there is still an end at the appointed time.

[1:10]  ¹ tn Heb “The overseer of the court officials.” The subject has been specified in the translation for the sake of clarity.

[1:10]  ² tn Heb “assigned.” See v. 5.

[1:10]  ³ tn Heb “Why should he see your faces thin from the young men who are according to your age?” The term translated “thin” occurs only here and in Gen 40:6, where it appears to refer to a dejected facial expression. The word is related to an Arabic root meaning “be weak.” See HALOT 277 s.v. II זעף.

[1:10]  ⁴ tn The words “if that happened” are not in the Hebrew text but have been added in the translation for clarity.

[1:10]  ⁵ tn Heb “my head.” Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear.

[2:39]  ⁶ 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.

[2:45]  ⁷ tn Aram “after this.”

[4:9]  ⁸ tc The present translation assumes the reading חֲזִי (khazi, “consider”) rather than the MT חֶזְוֵי (khezvey, “visions”). The MT implies that the king required Daniel to disclose both the dream and its interpretation, as in chapter 2. But in the following verses Nebuchadnezzar recounts his dream, while Daniel presents only its interpretation.

[4:12]  ⁹ tn Aram “the beasts of the field.”

[4:12]  ¹⁰ tn Aram “all flesh.”

[4:19]  ¹¹ tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.

[4:19]  ¹² tn Aram “my lord.”

[4:36]  ¹³ tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.

[4:36]  ¹⁴ tc The translation reads הָתְקְנֵת (hotqÿnet, “I was established”) rather than the MT הָתְקְנַת (hotqÿnat, “it was established”). As it stands, the MT makes no sense here.

[5:16]  ¹⁵ tn The Aramaic text has also the words “about you.”

[5:16]  ¹⁶ tn Or perhaps “one of three rulers,” in the sense of becoming part of a triumvir. So also v. 29.

[5:19]  ¹⁷ tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”

[5:19]  ¹⁸ 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”).

[6:4]  ¹⁹ tn Aram “looking to find.”

[6:4]  ²⁰ tn Aram “from the side of the kingdom.”

[6:4]  ²¹ tn Aram “pretext and corruption.”

[6:4]  ²² 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.”

[7:5]  ²³ tn Aram “and behold.”

[7:5]  ²⁴ sn The three ribs held securely in the mouth of the bear, perhaps representing Media-Persia, apparently symbolize military conquest, but the exact identity of the “ribs” is not clear. Possibly it is a reference to the Persian conquest of Lydia, Egypt, and Babylonia.

[7:5]  ²⁵ tc The LXX lacks the phrase “between its teeth.”

[7:5]  ²⁶ tn Aram “and thus they were saying to it.”

[7:8]  ²⁷ tn Aram “were uprooted from before it.”

[7:8]  ²⁸ tn Aram “great.” So also in vv. 11, 20.

[9:24]  ²⁹ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ³⁰ tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ³¹ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ³² tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ³³ tn Or “everlasting.”

[9:24]  ³⁴ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ³⁵ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ³⁶ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[9:27]  ³⁷ tn Heb “one seven” (also later in this line).

[9:27]  ³⁸ tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

[9:27]  ³⁹ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[10:13]  ⁴⁰ tn Heb “and behold.”

[10:13]  ⁴¹ tc The Greek version of Theodotion reads “I left him [i.e., Michael] there,” and this is followed by a number of English translations (cf. NAB, NRSV, NLT).

[10:20]  ⁴² sn The question is rhetorical, intended to encourage reflection on Daniel’s part.

[11:27]  ⁴³ tn Heb “heart.” So also in v. 28.

[11:27]  ⁴⁴ tn Heb “speak.”