Daniel 1:5

1:5 So the king assigned them a daily ration ¹  from his royal delicacies ²  and from the wine he himself drank. They were to be trained ³  for the next three years. At the end of that time they were to enter the king’s service. ⁴ 

Daniel 1:10

1:10 But he ⁵  responded to Daniel, “I fear my master the king. He is the one who has decided ⁶  your food and drink. What would happen if he saw that you looked malnourished in comparison to the other young men your age? ⁷  If that happened, ⁸  you would endanger my life ⁹  with the king!”

Daniel 4:17

4:17 This announcement is by the decree of the sentinels;

this decision is by the pronouncement of the holy ones,

so that ¹⁰  those who are alive may understand

that the Most High has authority over human kingdoms, ¹¹ 

and he bestows them on whomever he wishes.

He establishes over them even the lowliest of human beings.’

Daniel 7:12

7:12 As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living ¹²  for a time and a season.

Daniel 11:29

11:29 At an appointed time he will again invade the south, but this latter visit will not turn out the way the former one did.

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 ¹³  pertains to the appointed time of the end.

Daniel 9:24

9:24 “Seventy weeks ¹⁴  have been determined

concerning your people and your holy city

to put an end to ¹⁵  rebellion,

to bring sin ¹⁶  to completion, ¹⁷ 

to atone for iniquity,

to bring in perpetual ¹⁸  righteousness,

to seal up ¹⁹  the prophetic vision, ²⁰ 

and to anoint a most holy place. ²¹ 

Daniel 1:11

1:11 Daniel then spoke to the warden ²²  whom the overseer of the court officials had appointed over Daniel, Hananiah, Mishael, and Azariah:

Daniel 1:16

1:16 So the warden removed the delicacies and the wine ²³  from their diet ²⁴  and gave them a diet of vegetables instead.

Daniel 2:16

2:16 So Daniel went in and ²⁵  requested the king to grant him time, that he might disclose the interpretation to the king.

Daniel 6:1

Daniel is Thrown into a Lions’ Den

6:1 It seemed like a good idea to Darius ²⁶  to appoint over the kingdom 120 satraps ²⁷  who would be in charge of the entire kingdom.

Daniel 11:34

11:34 When they stumble, they will be granted some help. But many will unite with them deceitfully.

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. ²⁸  The dream is certain, and its interpretation is reliable.”

Daniel 11:27

11:27 These two kings, their minds ²⁹  filled with evil intentions, will trade ³⁰  lies with one another at the same table. But it will not succeed, for there is still an end at the appointed time.

Daniel 11:35-36

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.

11:36 “Then the king ³¹  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 ³²  wrath is completed, for what has been decreed must occur. ³³ 

Daniel 1:18

1:18 When the time appointed by the king arrived, ³⁴  the overseer of the court officials brought them into Nebuchadnezzar’s presence.

Daniel 3:17

3:17 If ³⁵  our God whom we are serving exists, ³⁶  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.

Daniel 6:2-3

6:2 Over them would be three supervisors, one of whom was Daniel. These satraps were accountable ³⁷  to them, so that the king’s interests might not incur damage. 6:3 Now this Daniel was distinguishing himself above the other supervisors and the satraps, for he had an extraordinary spirit. In fact, the king intended to appoint him over the entire kingdom.

Daniel 6:14

6:14 When the king heard this, ³⁸  he was very upset and began thinking about ³⁹  how he might rescue Daniel. Until late afternoon ⁴⁰  he was struggling to find a way to rescue him.

Daniel 7:16

7:16 I approached one of those standing nearby and asked him about the meaning ⁴¹  of all this. So he spoke with me and revealed ⁴²  to me the interpretation of the vision: ⁴³ 

Daniel 11:21

11:21 “Then there will arise in his place a despicable person ⁴⁴  to whom the royal honor has not been rightfully conferred. He will come on the scene in a time of prosperity and will seize the kingdom through deceit.

Daniel 5:23

5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods ⁴⁵  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ⁴⁶  your very breath and all your ways!

Daniel 2:9

2:9 If you don’t inform me of the dream, there is only one thing that is going to happen to you. ⁴⁷  For you have agreed among yourselves to report to me something false and deceitful ⁴⁸  until such time as things might change. So tell me the dream, and I will have confidence ⁴⁹  that you can disclose its interpretation.”

Daniel 4:34

4:34 But at the end of the appointed time ⁵⁰  I, Nebuchadnezzar, looked up ⁵¹  toward heaven, and my sanity returned to me.

I extolled the Most High,

and I praised and glorified the one who lives forever.

For his authority is an everlasting authority,

and his kingdom extends from one generation to the next.

Daniel 7:19

7:19 “Then I wanted to know the meaning ⁵²  of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet.

Daniel 9:27--10:1

9:27 He will confirm a covenant with many for one week. ⁵³ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ⁵⁴  of abominations will come ⁵⁵  one who destroys,

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

An Angel Appears to Daniel

10:1 ⁵⁶ In the third ⁵⁷  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. ⁵⁸  He understood the message and gained insight by the vision.

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 11:17

11:17 His intention ⁵⁹  will be to come with the strength of his entire kingdom, and he will form alliances. ⁶⁰  He will give the king of the south ⁶¹  a daughter ⁶²  in marriage in order to destroy the kingdom, but it will not turn out to his advantage.

Daniel 11:39

11:39 He will attack ⁶³  mighty fortresses, aided by ⁶⁴  a foreign deity. To those who recognize him he will grant considerable honor. He will place them in authority over many people, and he will parcel out land for a price. ⁶⁵ 

Daniel 12:7

12:7 Then I heard the man clothed in linen who was over the waters of the river as he raised both his right and left hands to the sky ⁶⁶  and made an oath by the one who lives forever: “It is for a time, times, and half a time. Then, when the power of the one who shatters ⁶⁷  the holy people has been exhausted, all these things will be finished.”

Daniel 5:21

5:21 He was driven from human society, his mind ⁶⁸  was changed to that of an animal, he lived ⁶⁹  with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.

Daniel 6:7

6:7 To all the supervisors of the kingdom, the prefects, satraps, counselors, and governors it seemed like a good idea for a royal edict to be issued and an interdict to be enforced. For the next thirty days anyone who prays ⁷⁰  to any god or human other than you, O king, should be thrown into a den of lions.

Daniel 9:26

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ⁷¹ 

As for the city and the sanctuary,

the people of the coming prince will destroy ⁷²  them.

But his end will come speedily ⁷³  like a flood. ⁷⁴ 

Until the end of the war that has been decreed

there will be destruction.

Daniel 6:12

6:12 So they approached the king and said to him, ⁷⁵  “Did you not issue an edict to the effect that for the next thirty days anyone who prays to any god or human other than to you, O king, would be thrown into a den of lions?” The king replied, “That is correct, ⁷⁶  according to the law of the Medes and Persians, which cannot be changed.”

[1:5]  ¹ tn Heb “a thing of a day in its day.”

[1:5]  ² tn Heb “from the delicacies of the king.”

[1:5]  ³ tn Or “educated.” See HALOT 179 s.v. I גדל.

[1:5]  ⁴ tn Heb “stand before the king.”

[1:10]  ⁵ tn Heb “The overseer of the court officials.” The subject has been specified in the translation for the sake of clarity.

[1:10]  ⁶ tn Heb “assigned.” See v. 5.

[1:10]  ⁷ 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]  ⁸ tn The words “if that happened” are not in the Hebrew text but have been added in the translation for clarity.

[1:10]  ⁹ tn Heb “my head.” Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear.

[4:17]  ¹⁰ tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”).

[4:17]  ¹¹ tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”

[7:12]  ¹² tn Aram “a prolonging of life was granted to them.”

[8:19]  ¹³ 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.

[9:24]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ¹⁷ 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]  ¹⁸ tn Or “everlasting.”

[9:24]  ¹⁹ 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]  ²⁰ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ²¹ 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.

[1:11]  ²² sn Having failed to convince the overseer, Daniel sought the favor of the warden whom the overseer had appointed to care for the young men.

[1:16]  ²³ tn Heb “the wine of their drinking.”

[1:16]  ²⁴ tn The words “from their diet” are not in the Hebrew text but have been added in the translation for clarity.

[2:16]  ²⁵ tc Theodotion and the Syriac lack the words “went in and.”

[6:1]  ²⁶ tn Aram “It was pleasing before Darius.”

[6:1]  ²⁷ tn This is a technical term for an official placed in charge of a region of the empire (cf. KJV, NLT “prince[s]”; NCV, TEV “governors”). These satraps were answerable to a supervisor, who in turn answered to Darius.

[2:45]  ²⁸ tn Aram “after this.”

[11:27]  ²⁹ tn Heb “heart.” So also in v. 28.

[11:27]  ³⁰ tn Heb “speak.”

[11:36]  ³¹ 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]  ³² tn The words “the time of” are added in the translation for clarification.

[11:36]  ³³ tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.

[1:18]  ³⁴ tn Heb “at the end of the days which the king said to bring them.”

[3:17]  ³⁵ tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ³⁶ tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

[6:2]  ³⁷ tn Aram “giving an account.”

[6:14]  ³⁸ tn Aram “the word.”

[6:14]  ³⁹ tn Aram “placed his mind on.”

[6:14]  ⁴⁰ tn Aram “the entrances of the sun.”

[7:16]  ⁴¹ tn Aram “what is certain.”

[7:16]  ⁴² tn Aram “and made known.”

[7:16]  ⁴³ tn Aram “matter,” but the matter at hand is of course the vision.

[11:21]  ⁴⁴ sn This despicable person to whom the royal honor has not been rightfully conferred is Antiochus IV Epiphanes (ca. 175-164 B.C.).

[5:23]  ⁴⁵ tn Aram “which.”

[5:23]  ⁴⁶ tn Aram “in whose hand [are].”

[2:9]  ⁴⁷ tn Aram “one is your law,” i.e., only one thing is applicable to you.

[2:9]  ⁴⁸ tn Aram “a lying and corrupt word.”

[2:9]  ⁴⁹ tn Aram “I will know.”

[4:34]  ⁵⁰ tn Aram “days.”

[4:34]  ⁵¹ tn Aram “lifted up my eyes.”

[7:19]  ⁵² tn Aram “to make certain.”

[9:27]  ⁵³ tn Heb “one seven” (also later in this line).

[9:27]  ⁵⁴ 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]  ⁵⁵ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[10:1]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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.

[11:17]  ⁵⁹ tn Heb “and he will set his face.” Cf. vv. 18, 19.

[11:17]  ⁶⁰ tc The present translation reads מֵישָׁרִים (mesharim, “alliances”) for the MT וִישָׁרִים (viysharim, “uprightness”).

[11:17]  ⁶¹ tn Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.

[11:17]  ⁶² tn Heb “the daughter of the women.”

[11:17]  sn The daughter refers to Cleopatra, the daughter of Antiochus, who was given in marriage to Ptolemy V.

[11:39]  ⁶³ tn Heb “act against.”

[11:39]  ⁶⁴ tn Heb “with.”

[11:39]  ⁶⁵ tn Or perhaps “for a reward.”

[12:7]  ⁶⁶ tn Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[12:7]  ⁶⁷ tc The present translation reads יַד־נֹפֵץ (yad-nofets, “hand of one who shatters”) rather than the MT נַפֵּץ־יַד (nappets-yad, “to shatter the hand”).

[5:21]  ⁶⁸ tn Aram “heart.”

[5:21]  ⁶⁹ tn Aram “his dwelling.”

[6:7]  ⁷⁰ tn Aram “prays a prayer.”

[9:26]  ⁷¹ sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  ⁷² tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  ⁷³ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ⁷⁴ sn Flood here is a metaphor for sudden destruction.

[6:12]  ⁷⁵ tc The MT also has “about the edict of the king,” but this phrase is absent in the LXX and the Syriac. The present translation deletes the expression.

[6:12]  tn Aram “before the king.”

[6:12]  ⁷⁶ tn Aram “the word is true.”