Daniel 1:2

1:2 Now the Lord ¹  delivered ²  King Jehoiakim of Judah into his power, ³  along with some of the vessels ⁴  of the temple of God. ⁵  He brought them to the land of Babylonia ⁶  to the temple of his god ⁷  and put ⁸  the vessels in the treasury of his god.

Daniel 2:22

2:22 he reveals deep and hidden things.

He knows what is in the darkness,

and light resides with him.

Daniel 6:18

6:18 Then the king departed to his palace. But he spent the night without eating, and no diversions ⁹  were brought to him. He was unable to sleep. ¹⁰ 

Daniel 8:19

8:19 Then he said, “I am going to inform you about what will happen in the latter time of wrath, for the vision ¹¹  pertains to the appointed time of the end.

Daniel 10:3

10:3 I ate no choice food; no meat or wine came to my lips, ¹²  nor did I anoint myself with oil ¹³  until the end of those three weeks.

Daniel 10:14

10:14 Now I have come to help you understand what will happen to your people in the latter days, for the vision pertains to future days.”

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

[1:2]  ² tn Heb “gave.”

[1:2]  ³ tn Heb “hand,” which is often used idiomatically for one’s power and authority. See BDB 390 s.v. יָד 2.

[1:2]  ⁴ tn Or “utensils”; or “articles.”

[1:2]  ⁵ tn Heb “house of God.”

[1:2]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “brought.” Though the Hebrew verb “brought” is repeated in this verse, the translation uses “brought…put” for stylistic variation.

[6:18]  ⁹ 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]  ¹⁰ tn Aram “his sleep fled from him.”

[8:19]  ¹¹ tn The Hebrew text does not actually state the referent (the vision Daniel saw in vv. 8-12; cf. also v. 13), which has been specified in the translation for clarity. Some Greek witnesses add “the vision” here.

[10:3]  ¹² tn Heb “mouth.”

[10:3]  ¹³ 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.