Daniel 1:4

1:4 young men in whom there was no physical defect and who were handsome, ¹  well versed in all kinds of wisdom, well educated ²  and having keen insight, ³  and who were capable ⁴  of entering the king’s royal service ⁵  – and to teach them the literature and language ⁶  of the Babylonians. ⁷ 

Daniel 2:8

2:8 The king replied, “I know for sure that you are attempting to gain time, because you see that my decision is firm.

Daniel 6:2

6:2 Over them would be three supervisors, one of whom was Daniel. These satraps were accountable ⁸  to them, so that the king’s interests might not incur damage.

Daniel 6:5

6:5 So these men concluded, ⁹  “We won’t find any pretext against this man Daniel unless it is ¹⁰  in connection with the law of his God.”

Daniel 7:13

7:13 I was watching in the night visions,

“And with ¹¹  the clouds of the sky ¹² 

one like a son of man ¹³  was approaching.

He went up to the Ancient of Days

and was escorted ¹⁴  before him.

Daniel 8:22

8:22 The horn that was broken ¹⁵  and in whose place there arose four others stands for four kingdoms that will arise from his nation, though they will not have his strength.

[1:4]  ¹ tn Heb “good of appearance.”

[1:4]  ² tn Heb “knowers of knowledge.”

[1:4]  ³ tn Heb “understanders of knowledge.”

[1:4]  ⁴ tn Heb “who had strength.”

[1:4]  ⁵ tn Heb “to stand in the palace of the king.” Cf. vv. 5, 19.

[1:4]  ⁶ sn The language of the Chaldeans referred to here is Akkadian, an East Semitic cuneiform language.

[1:4]  ⁷ tn Heb “Chaldeans” (so KJV, NAB, NASB, NRSV). This is an ancient name for the Babylonians.

[6:2]  ⁸ tn Aram “giving an account.”

[6:5]  ⁹ tn Aram “were saying.”

[6:5]  ¹⁰ tn Aram “unless we find [it] against him.”

[7:13]  ¹¹ tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).

[7:13]  ¹² tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ¹³ sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.

[7:13]  ¹⁴ tn Aram “they brought him near.”

[8:22]  ¹⁵ tn Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.