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 3:15

3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” ⁶ 

Daniel 4:19

Daniel Interprets Nebuchadnezzar’s Dream

4:19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time; ⁷  his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, ⁸  if only the dream were for your enemies and its interpretation applied to your adversaries!

Daniel 9:16

9:16 O Lord, according to all your justice, ⁹  please turn your raging anger ¹⁰  away from your city Jerusalem, your holy mountain. For due to our sins and the iniquities of our ancestors, Jerusalem and your people are mocked by all our neighbors.

Daniel 11:36

11:36 “Then the king ¹¹  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 ¹²  wrath is completed, for what has been decreed must occur. ¹³ 

[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.

[3:15]  ⁶ tn Aram “hand.” So also in v. 17.

[4:19]  ⁷ tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.

[4:19]  ⁸ tn Aram “my lord.”

[9:16]  ⁹ tn Or “righteousness.”

[9:16]  ¹⁰ tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).

[11:36]  ¹¹ 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]  ¹² tn The words “the time of” are added in the translation for clarification.

[11:36]  ¹³ tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.