Daniel 1:20

1:20 In every matter of wisdom and ¹  insight the king asked them about, he found them to be ten times ²  better than any of the magicians and astrologers that were in his entire empire.

Daniel 2:24

2:24 Then Daniel went in to see ³  Arioch (whom the king had appointed to destroy the wise men of Babylon). He came ⁴  and said to him, “Don’t destroy the wise men of Babylon! Escort me ⁵  to the king, and I will disclose the interpretation to him!” ⁶ 

Daniel 2:38

2:38 Wherever human beings, ⁷  wild animals, ⁸  and birds of the sky live – he has given them into your power. ⁹  He has given you authority over them all. You are the head of gold.

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 ¹⁰  my dream that I saw and set forth its interpretation!

Daniel 4:32

4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before ¹¹  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

Daniel 4:36

4:36 At that time my sanity returned to me. I was restored ¹²  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 ¹³  over my kingdom. I became even greater than before.

Daniel 5:12

5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret ¹⁴  dreams, solve riddles, and decipher knotty problems. ¹⁵  Now summon ¹⁶  Daniel, and he will disclose the interpretation.”

Daniel 5:16

5:16 However, I have heard ¹⁷  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 ¹⁸  ruler in the kingdom.”

Daniel 6:10

6:10 When Daniel realized ¹⁹  that a written decree had been issued, he entered his home, where the windows ²⁰  in his upper room opened toward Jerusalem. ²¹  Three ²²  times daily he was ²³  kneeling ²⁴  and offering prayers and thanks to his God just as he had been accustomed to do previously.

Daniel 6:20

6:20 As he approached the den, he called out to Daniel in a worried voice, ²⁵  “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”

Daniel 7:14

7:14 To him was given ruling authority, honor, and sovereignty.

All peoples, nations, and language groups were serving ²⁶  him.

His authority is eternal and will not pass away. ²⁷ 

His kingdom will not be destroyed. ²⁸ 

Daniel 7:20

7:20 I also wanted to know ²⁹  the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes ³⁰  and a mouth speaking arrogant things, whose appearance was more formidable than the others. ³¹ 

Daniel 8:4

8:4 I saw that the ram was butting westward, northward, and southward. No animal ³²  was able to stand before it, and there was none who could deliver from its power. ³³  It did as it pleased and acted arrogantly. ³⁴ 

Daniel 8:17

8:17 So he approached the place where I was standing. As he came, I felt terrified and fell flat on the ground. ³⁵  Then he said to me, “Understand, son of man, ³⁶  that the vision pertains to the time of the end.”

Daniel 8:24

8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. ³⁷  He will be successful in what he undertakes. ³⁸  He will destroy powerful people and the people of the holy ones. ³⁹ 

Daniel 9:11

9:11 “All Israel has broken ⁴⁰  your law and turned away by not obeying you. ⁴¹  Therefore you have poured out on us the judgment solemnly threatened ⁴²  in the law of Moses the servant of God, for we have sinned against you. ⁴³ 

Daniel 9:13

9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify ⁴⁴  the LORD our God by turning back from our sin and by seeking wisdom ⁴⁵  from your reliable moral standards. ⁴⁶ 

Daniel 10:1

An Angel Appears to Daniel

10:1 ⁴⁷ In the third ⁴⁸  year of King Cyrus of Persia a message was revealed to Daniel (who was also called Belteshazzar). This message was true and concerned a great war. ⁴⁹  He understood the message and gained insight by the vision.

Daniel 10:11

10:11 He said to me, “Daniel, you are of great value. ⁵⁰  Understand the words that I am about to ⁵¹  speak to you. So stand up, ⁵²  for I have now been sent to you.” When he said this ⁵³  to me, I stood up shaking.

Daniel 10:13

10:13 However, the prince of the kingdom of Persia was opposing me for twenty-one days. But ⁵⁴  Michael, one of the leading princes, came to help me, because I was left there ⁵⁵  with the kings of Persia.

Daniel 10:16

10:16 Then ⁵⁶  one who appeared to be a human being ⁵⁷  was touching my lips. I opened my mouth and started to speak, saying to the one who was standing before me, “Sir, ⁵⁸  due to the vision, anxiety has gripped me and I have no strength.

Daniel 11:7

11:7 “There will arise in his ⁵⁹  place one from her family line ⁶⁰  who will come against their army and will enter the stronghold of the king of the north and will move against them successfully. ⁶¹ 

Daniel 11:10

11:10 His sons ⁶²  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 ⁶³  fortress. ⁶⁴ 

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 ⁶⁵  filled with evil intentions, will trade ⁶⁶  lies with one another at the same table. But it will not succeed, for there is still an end at the appointed time.

Daniel 11:30

11:30 The ships of Kittim ⁶⁷  will come against him, leaving him disheartened. ⁶⁸  He will turn back and direct his indignation against the holy covenant. He will return and honor ⁶⁹  those who forsake the holy covenant.

Daniel 11:35

11:35 Even some of the wise will stumble, resulting in their refinement, purification, and cleansing until the time of the end, for it is still for the appointed time.

Daniel 11:40

11:40 “At the time of the end the king of the south will attack ⁷⁰  him. Then the king of the north will storm against him ⁷¹  with chariots, horsemen, and a large armada of ships. ⁷²  He ⁷³  will invade lands, passing through them like an overflowing river. ⁷⁴ 

[1:20]  ¹ tc The MT lacks the conjunction, reading the first word in the phrase as a construct (“wisdom of insight”). While this reading is not impossible, it seems better to follow Theodotion, the Syriac, the Vulgate, and the Sahidic Coptic, all of which have the conjunction.

[1:20]  ² tn Heb “hands.”

[2:24]  ³ 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]  ⁴ tc The LXX and Vulgate, along with one medieval Hebrew MS, lack this verb.

[2:24]  ⁵ tn Aram “cause me to enter.” So also in v. 25.

[2:24]  ⁶ tn Aram “the king.”

[2:38]  ⁷ tn Aram “the sons of man.”

[2:38]  ⁸ tn Aram “the beasts of the field.”

[2:38]  ⁹ tn Aram “hand.”

[4:9]  ¹⁰ 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.

[4:32]  ¹¹ tn Aram “until.”

[4:36]  ¹² tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.

[4:36]  ¹³ 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.

[5:12]  ¹⁴ tc The translation reads מִפְשַׁר (mifshar) rather than the MT מְפַשַּׁר (mÿfashar) and later in the verse reads וּמִשְׁרֵא (mishre’) rather than the MT וּמְשָׁרֵא (mÿshare’). The Masoretes have understood these Aramaic forms to be participles, but they are more likely to be vocalized as infinitives. As such, they have an epexegetical function in the syntax of their clause.

[5:12]  ¹⁵ tn Aram “to loose knots.”

[5:12]  ¹⁶ tn Aram “let [Daniel] be summoned.”

[5:16]  ¹⁷ tn The Aramaic text has also the words “about you.”

[5:16]  ¹⁸ tn Or perhaps “one of three rulers,” in the sense of becoming part of a triumvir. So also v. 29.

[6:10]  ¹⁹ tn Aram “knew.”

[6:10]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ²⁴ 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.

[6:20]  ²⁵ tn Aram “The king answered and said to Daniel.” This phrase has not been included in the translation for stylistic reasons; it is redundant in English.

[7:14]  ²⁶ tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ²⁷ tn Aram “is an eternal authority which will not pass away.”

[7:14]  ²⁸ tn Aram “is one which will not be destroyed.”

[7:20]  ²⁹ tn The words “I also wanted to know” are added in the translation for stylistic reasons.

[7:20]  ³⁰ tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.

[7:20]  ³¹ tn Aram “greater than its companions.”

[8:4]  ³² tn Or “beast” (NAB).

[8:4]  ³³ tn Heb “hand.” So also in v. 7.

[8:4]  ³⁴ tn In the Hiphil the Hebrew verb גָּדַל (gadal, “to make great; to magnify”) can have either a positive or a negative sense. For the former, used especially of God, see Ps 126:2, 3; Joel 2:21. In this chapter (8:4, 8, 11, 25) the word has a pejorative sense, describing the self-glorification of this king. The sense seems to be that of vainly assuming one’s own superiority through deliberate hubris.

[8:17]  ³⁵ tn Heb “on my face.”

[8:17]  ³⁶ tn Or “human one.”

[8:24]  ³⁷ tn Heb “extraordinarily he will destroy.”

[8:24]  ³⁸ tn Heb “he will succeed and act.”

[8:24]  ³⁹ tn See the corresponding Aramaic expression in 7:27. If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. One could translate, “people belonging to (i.e., protected by) the holy ones.” If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” One could translate simply “holy people.” For examples of a plural appositional genitive after “people,” see 11:15, 32. Because either interpretation is possible, the translation has deliberately preserved the ambiguity of the Hebrew grammar here.

[9:11]  ⁴⁰ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ⁴¹ tn Heb “by not paying attention to your voice.”

[9:11]  ⁴² tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ⁴³ tn Heb “him.”

[9:13]  ⁴⁴ tn Heb “we have not pacified the face of.”

[9:13]  ⁴⁵ tn Or “by gaining insight.”

[9:13]  ⁴⁶ tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.

[10:1]  ⁴⁷ sn This chapter begins the final unit in the book of Daniel, consisting of chapters 10-12. The traditional chapter divisions to some extent obscure the relationship of these chapters.

[10:1]  ⁴⁸ tc The LXX has “first.”

[10:1]  sn Cyrus’ third year would have been ca. 536 B.C. Daniel would have been approximately eighty-four years old at this time.

[10:1]  ⁴⁹ tn The meaning of the Hebrew word צָבָא (tsava’) is uncertain in this context. The word most often refers to an army or warfare. It may also mean “hard service,” and many commentators take that to be the sense here (i.e., “the service was great”). The present translation assumes the reference to be to the spiritual conflicts described, for example, in 10:16–11:1.

[10:11]  ⁵⁰ tn Or “a treasured person”; KJV “a man greatly beloved”; NASB “man of high esteem.”

[10:11]  ⁵¹ tn The Hebrew participle is often used, as here, to refer to the imminent future.

[10:11]  ⁵² tn Heb “stand upon your standing.”

[10:11]  ⁵³ tn Heb “spoke this word.”

[10:13]  ⁵⁴ tn Heb “and behold.”

[10:13]  ⁵⁵ 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).

[10:16]  ⁵⁶ tn Heb “Behold.”

[10:16]  ⁵⁷ tc So most Hebrew MSS; one Hebrew MS along with the Dead Sea Scrolls and LXX read “something that looked like a man’s hand.”

[10:16]  ⁵⁸ tn Heb “my lord,” here a title of polite address. Cf. v. 19.

[11:7]  ⁵⁹ sn The reference is to the king of Egypt.

[11:7]  ⁶⁰ 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]  ⁶¹ tn Heb “will deal with them and prevail.”

[11:10]  ⁶² 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]  ⁶³ tn Heb “his”; the referent (the enemy of the king of the north) has been specified in the translation for clarity.

[11:10]  ⁶⁴ 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.

[11:27]  ⁶⁵ tn Heb “heart.” So also in v. 28.

[11:27]  ⁶⁶ tn Heb “speak.”

[11:30]  ⁶⁷ sn The name Kittim has various designations in extra-biblical literature. It can refer to a location on the island of Cyprus, or more generally to the island itself, or it can be an inclusive term to refer to parts of the Mediterranean world that lay west of the Middle East (e.g., Rome). For ships of Kittim the Greek OT (LXX) has “Romans,” an interpretation followed by a few English versions (e.g., TEV). A number of times in the Dead Sea Scrolls the word is used in reference to the Romans. Other English versions are more generic: “[ships] of the western coastlands” (NIV, NLT); “from the west” (NCV, CEV).

[11:30]  ⁶⁸ sn This is apparently a reference to the Roman forces, led by Gaius Popilius Laenas, which confronted Antiochus when he came to Egypt and demanded that he withdraw or face the wrath of Rome. Antiochus wisely withdrew from Egypt, albeit in a state of bitter frustration.

[11:30]  ⁶⁹ tn Heb “show regard for.”

[11:40]  ⁷⁰ tn Heb “engage in thrusting.”

[11:40]  ⁷¹ 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]  ⁷² tn Heb “many ships.”

[11:40]  ⁷³ 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]  ⁷⁴ tn Heb “and will overflow and pass over.”