Daniel 1:6

1:6 As it turned out, ¹  among these young men ²  were some from Judah: ³  Daniel, Hananiah, Mishael, and Azariah. ⁴ 

Daniel 8:21

8:21 The male goat ⁵  is the king of Greece, ⁶  and the large horn between its eyes is the first king.

Daniel 11:45

11:45 He will pitch his royal tents between the seas ⁷  toward the beautiful holy mountain. But he will come to his end, with no one to help him.

Daniel 8:5

8:5 While I was contemplating all this, ⁸  a male goat ⁹  was coming from the west over the surface of all the land ¹⁰  without touching the ground. This goat had a conspicuous horn ¹¹  between its eyes.

Daniel 1:19

1:19 When the king spoke with them, he did not find among the entire group ¹²  anyone like Daniel, Hananiah, Mishael, or Azariah. So they entered the king’s service. ¹³ 

Daniel 2:25

2:25 So Arioch quickly ushered Daniel into the king’s presence, saying to him, “I ¹⁴  have found a man from the captives of Judah who can make known the interpretation to the king.”

Daniel 11:33

11:33 These who are wise among the people will teach the masses. ¹⁵  However, they will fall ¹⁶  by the sword and by the flame, ¹⁷  and they will be imprisoned and plundered for some time. ¹⁸ 

Daniel 12:2

12:2 Many of those who sleep

in the dusty ground will awake –

some to everlasting life,

and others to shame and everlasting abhorrence. ¹⁹ 

Daniel 9:10

9:10 We have not obeyed ²⁰  the LORD our God by living according to ²¹  his laws ²²  that he set before us through his servants the prophets.

Daniel 7:5

7:5 “Then ²³  a second beast appeared, like a bear. It was raised up on one side, and there were three ribs ²⁴  in its mouth between its teeth. ²⁵  It was told, ²⁶  ‘Get up and devour much flesh!’

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 11:24

11:24 In a time of prosperity for the most productive areas of the province he will come and accomplish what neither his fathers nor their fathers accomplished. He will distribute loot, spoils, and property to his followers, and he will devise plans against fortified cities, but not for long. ²⁷ 

Daniel 6:2

6:2 Over them would be three supervisors, one of whom was Daniel. These satraps were accountable ²⁸  to them, so that the king’s interests might not incur damage.

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 ²⁹  those who are alive may understand

that the Most High has authority over human kingdoms, ³⁰ 

and he bestows them on whomever he wishes.

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

Daniel 2:11

2:11 What the king is asking is too difficult, and no one exists who can disclose it to the king, except for the gods – but they don’t live among mortals!” ³¹ 

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 ³²  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

Daniel 7:8

7:8 “As I was contemplating the horns, another horn – a small one – came up between them, and three of the former horns were torn out by the roots to make room for it. ³³  This horn had eyes resembling human eyes and a mouth speaking arrogant ³⁴  things.

Daniel 4:25

4:25 You will be driven ³⁵  from human society, ³⁶  and you will live ³⁷  with the wild animals. You will be fed ³⁸  grass like oxen, ³⁹  and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before ⁴⁰  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.

Daniel 11:26

11:26 Those who share the king’s fine food will attempt to destroy him, and his army will be swept away; ⁴¹  many will be killed in battle.

Daniel 5:21

5:21 He was driven from human society, his mind ⁴²  was changed to that of an animal, he lived ⁴³  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 2:43

2:43 And ⁴⁴  in that you saw iron mixed with wet clay, so people will be mixed ⁴⁵  with one another ⁴⁶  without adhering to one another, just as ⁴⁷  iron does not mix with clay.

Daniel 4:29

4:29 After twelve months, he happened to be walking around on the battlements ⁴⁸  of the royal palace of Babylon.

Daniel 4:33

4:33 Now in that very moment ⁴⁹  this pronouncement about ⁵⁰  Nebuchadnezzar came true. ⁵¹  He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle’s feathers, and his nails like a bird’s claws. ⁵² 

Daniel 5:8

5:8 So all the king’s wise men came in, but they were unable to read the writing or to make known its ⁵³  interpretation to the king.

Daniel 8:16

8:16 Then I heard a human voice coming from between the banks of the Ulai. It called out, “Gabriel, ⁵⁴  enable this person to understand the vision.”

Daniel 8:20

8:20 The ram that you saw with the two horns stands for the kings of Media and Persia.

Daniel 11:31

11:31 His forces ⁵⁵  will rise up and profane the fortified sanctuary, ⁵⁶  stopping the daily sacrifice. In its place they will set up ⁵⁷  the abomination that causes desolation.

Daniel 12:6

12:6 One said to the man clothed in linen who was above the waters of the river, “When will the end of these wondrous events occur?”

Daniel 1:3

1:3 The king commanded ⁵⁸  Ashpenaz, ⁵⁹  who was in charge of his court officials, ⁶⁰  to choose ⁶¹  some of the Israelites who were of royal and noble descent ⁶²  –

Daniel 1:18

1:18 When the time appointed by the king arrived, ⁶³  the overseer of the court officials brought them into Nebuchadnezzar’s presence.

Daniel 2:47

2:47 The king replied to Daniel, “Certainly your God is a God of gods and Lord of kings and revealer of mysteries, for you were able to reveal this mystery!”

Daniel 3:20

3:20 He ordered strong ⁶⁴  soldiers in his army to tie up Shadrach, Meshach, and Abednego and to throw them into the furnace of blazing fire.

Daniel 4:8

4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, ⁶⁵  and in whom there is a spirit of the holy gods). I recounted the dream for him as well,

Daniel 5:13

5:13 So Daniel was brought in before the king. The king said to Daniel, “Are you that Daniel who is one of the captives of Judah, whom my father the king brought from Judah?

Daniel 7:24

7:24 The ten horns

mean that ten kings will arise from that kingdom.

Another king will arise after them,

but he will be different from the earlier ones.

He will humiliate ⁶⁶  three kings.

Daniel 8:10

8:10 It grew so big it reached the army ⁶⁷  of heaven, and it brought about the fall of some of the army and some of the stars ⁶⁸  to the ground, where it trampled them.

Daniel 8:22

8:22 The horn that was broken ⁶⁹  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.

Daniel 9:20-21

Gabriel Gives to Daniel a Prophecy of Seventy Weeks

9:20 While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the LORD my God concerning his holy mountain ⁷⁰  – 9:21 yes, while I was still praying, ⁷¹  the man Gabriel, whom I had seen previously ⁷²  in a vision, was approaching me in my state of extreme weariness, ⁷³  around the time of the evening offering.

Daniel 11:14

11:14 “In those times many will oppose ⁷⁴  the king of the south. ⁷⁵  Those who are violent ⁷⁶  among your own people will rise up in confirmation of ⁷⁷  the vision, but they will falter.

Daniel 11:18

11:18 Then he will turn his attention ⁷⁸  to the coastal regions and will capture many of them. But a commander ⁷⁹  will bring his shameful conduct to a halt; in addition, ⁸⁰  he will make him pay for his shameful conduct. ⁸¹ 

Daniel 12:10

12:10 Many will be purified, made clean, and refined, but the wicked will go on being wicked. None of the wicked will understand, though the wise will understand.

Daniel 4:35

4:35 All the inhabitants of the earth are regarded as nothing. ⁸² 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ⁸³  his hand

and says to him, ‘What have you done?’

Daniel 7:9

7:9 “While I was watching,

thrones were set up,

and the Ancient of Days ⁸⁴  took his seat.

His attire was white like snow;

the hair of his head was like lamb’s ⁸⁵  wool.

His throne was ablaze with fire

and its wheels were all aflame. ⁸⁶ 

Daniel 11:20

11:20 There will arise after him ⁸⁷  one ⁸⁸  who will send out an exactor ⁸⁹  of tribute to enhance the splendor of the kingdom, but after a few days he will be destroyed, ⁹⁰  though not in anger or battle.

Daniel 11:6

11:6 After some years have passed, they ⁹¹  will form an alliance. Then the daughter ⁹²  of the king of the south will come to the king of the north to make an agreement, but she will not retain her power, ⁹³  nor will he continue ⁹⁴  in his strength. ⁹⁵  She, together with the one who brought her, her child, ⁹⁶  and her benefactor will all be delivered over at that time. ⁹⁷ 

Daniel 12:1

12:1 “At that time Michael,

the great prince who watches over your people, ⁹⁸ 

will arise. ⁹⁹ 

There will be a time of distress

unlike any other from the nation’s beginning ¹⁰⁰ 

up to that time.

But at that time your own people,

all those whose names are ¹⁰¹  found written in the book,

will escape.

Daniel 12:13

12:13 But you should go your way ¹⁰²  until the end. ¹⁰³  You will rest and then at the end of the days you will arise to receive ¹⁰⁴  what you have been allotted.” ¹⁰⁵ 

[1:6]  ¹ tn Heb “and it happened that.”

[1:6]  ² tn Heb “among them”; the referent (the young men taken captive from Judah) has been specified in the translation for clarity.

[1:6]  ³ tn Heb “the sons of Judah.”

[1:6]  ⁴ sn The names reflect a Jewish heritage. In Hebrew Daniel means “God is my judge”; Hananiah means “the Lord is gracious”; Mishael means “who is what God is?”; Azariah means “the Lord has helped.”

[8:21]  ⁵ tn Heb “the he-goat, the buck.” The expression is odd, and the second word may be an explanatory gloss.

[8:21]  ⁶ tn Heb “Javan.”

[11:45]  ⁷ sn Presumably seas refers to the Mediterranean Sea and the Dead Sea.

[8:5]  ⁸ tn The words “all this” are added in the translation for stylistic reasons and for clarification.

[8:5]  ⁹ tn Heb “and behold, a he-goat of the goats.”

[8:5]  ¹⁰ tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).

[8:5]  ¹¹ tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.

[1:19]  ¹² tn Heb “from all of them.”

[1:19]  ¹³ tn Heb “stood before the king.”

[2:25]  ¹⁴ sn Arioch’s claim is self-serving and exaggerated. It is Daniel who came to him, and not the other way around. By claiming to have found one capable of solving the king’s dilemma, Arioch probably hoped to ingratiate himself to the king.

[11:33]  ¹⁵ tn Heb “the many.”

[11:33]  ¹⁶ tn Heb “stumble.”

[11:33]  ¹⁷ tn Or “by burning.”

[11:33]  ¹⁸ tn Heb “days.”

[12:2]  ¹⁹ sn This verse is the only undisputed reference to a literal resurrection found in the Hebrew Bible.

[9:10]  ²⁰ tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).

[9:10]  ²¹ tn Heb “to walk in.”

[9:10]  ²² tc The LXX and Vulgate have the singular.

[7:5]  ²³ tn Aram “and behold.”

[7:5]  ²⁴ sn The three ribs held securely in the mouth of the bear, perhaps representing Media-Persia, apparently symbolize military conquest, but the exact identity of the “ribs” is not clear. Possibly it is a reference to the Persian conquest of Lydia, Egypt, and Babylonia.

[7:5]  ²⁵ tc The LXX lacks the phrase “between its teeth.”

[7:5]  ²⁶ tn Aram “and thus they were saying to it.”

[11:24]  ²⁷ tn Heb “and unto a time.”

[6:2]  ²⁸ tn Aram “giving an account.”

[4:17]  ²⁹ 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]  ³⁰ tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”

[2:11]  ³¹ tn Aram “whose dwelling is not with flesh.”

[4:32]  ³² tn Aram “until.”

[7:8]  ³³ tn Aram “were uprooted from before it.”

[7:8]  ³⁴ tn Aram “great.” So also in vv. 11, 20.

[4:25]  ³⁵ tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.

[4:25]  ³⁶ tn Aram “from mankind.” So also in v. 32.

[4:25]  ³⁷ tn Aram “your dwelling will be.” So also in v. 32.

[4:25]  ³⁸ tn Or perhaps “be made to eat.”

[4:25]  ³⁹ sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.

[4:25]  ⁴⁰ tn Aram “until.”

[11:26]  ⁴¹ tc The present translation reads יִשָׁטֵף (yishatef, passive) rather than the MT יִשְׁטוֹף (yishtof, active).

[5:21]  ⁴² tn Aram “heart.”

[5:21]  ⁴³ tn Aram “his dwelling.”

[2:43]  ⁴⁴ tc The present translation reads the conjunction, with most medieval Hebrew MSS, LXX, Vulgate, and the Qere. The Kethib lacks the conjunction.

[2:43]  ⁴⁵ sn The reference to people being mixed is usually understood to refer to intermarriage.

[2:43]  ⁴⁶ tn Aram “with the seed of men.”

[2:43]  ⁴⁷ tc The present translation reads הֵיךְ דִּי (hekh diy) rather than the MT הֵא־כְדִי (he’-khÿdi). It is a case of wrong word division.

[4:29]  ⁴⁸ tn The word “battlements” is not in the Hebrew text, but is supplied from context. Many English versions supply “roof” here (e.g., NAB, NASB, NIV, NRSV); cf. NLT “on the flat roof.”

[4:33]  ⁴⁹ tn Aram “hour.”

[4:33]  ⁵⁰ tn Or “on.”

[4:33]  ⁵¹ tn Aram “was fulfilled.”

[4:33]  ⁵² tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.

[5:8]  ⁵³ tc Read וּפִשְׁרֵהּ (ufishreh) with the Qere rather than וּפִשְׁרָא (ufishra’) of the Kethib.

[8:16]  ⁵⁴ sn The only angels whose names are given in the OT are Gabriel (Dan 8:16; 9:21; cf. Luke 1:19, 26) and Michael (Dan 10:13, 21; 12:1; cf. Jude 9; Rev 12:7). The name Gabriel means in Hebrew “man of God,” and Michael means “who is like God?”

[11:31]  ⁵⁵ tn Heb “arms.”

[11:31]  ⁵⁶ tn Heb “the sanctuary, the fortress.”

[11:31]  ⁵⁷ tn Heb “will give.”

[1:3]  ⁵⁸ tn Or “gave orders to.” Heb “said to.”

[1:3]  ⁵⁹ sn It is possible that the word Ashpenaz is not a proper name at all, but a general term for “innkeeper.” See J. J. Collins, Daniel (Hermeneia), 127, n. 9. However, the ancient versions understand the term to be a name, and the present translation (along with most English versions) understands the word in this way.

[1:3]  ⁶⁰ sn The word court official (Hebrew saris) need not mean “eunuch” in a technical sense (see Gen 37:36, where the term refers to Potiphar, who had a wife), although in the case of the book of Daniel there was in Jewish literature a common tradition to that effect. On the OT usage of this word see HALOT 769-70 s.v. סָרֹיס.

[1:3]  ⁶¹ tn Heb “bring.”

[1:3]  ⁶² tn Heb “and from the seed of royalty and from the nobles.”

[1:18]  ⁶³ tn Heb “at the end of the days which the king said to bring them.”

[3:20]  ⁶⁴ tn This is sometimes taken as a comparative: “[some of the] strongest.”

[4:8]  ⁶⁵ sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.

[7:24]  ⁶⁶ tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”

[8:10]  ⁶⁷ tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.

[8:10]  ⁶⁸ sn In prescientific Israelite thinking the stars were associated with the angelic members of God’s heavenly assembly. See Judg 5:20; Job 38:7; Isa 40:26. In west Semitic mythology the stars were members of the high god’s divine assembly (see Isa 14:13).

[8:22]  ⁶⁹ tn Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.

[9:20]  ⁷⁰ tn Heb “the holy mountain of my God.”

[9:21]  ⁷¹ tn Heb “speaking in prayer.”

[9:21]  ⁷² tn Heb “in the beginning.”

[9:21]  ⁷³ tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB.

[11:14]  ⁷⁴ tn Heb “stand against.”

[11:14]  ⁷⁵ sn This was Ptolemy V Epiphanes (ca. 203-181 B.C.).

[11:14]  ⁷⁶ tn Heb “sons of violence.” “Son(s) is sometimes used idiomatically in Hebrew to indicate that someone is characterized by a certain quality. So the expression “sons of violence” means that these individuals will be characterized by violent deeds.

[11:14]  ⁷⁷ tn Heb “to cause to stand.”

[11:18]  ⁷⁸ tn Heb “his face.” See v. 19 as well.

[11:18]  ⁷⁹ sn The commander is probably the Roman commander, Lucius Cornelius Scipio.

[11:18]  ⁸⁰ tn The Hebrew here is difficult in that the negative בִּלְתִּי (biltiy, “not”) is used in an unusual way. The sense is not entirely clear.

[11:18]  ⁸¹ tn Heb “his shameful conduct he will return to him.”

[4:35]  ⁸² tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ⁸³ tn Aram “strikes against.”

[7:9]  ⁸⁴ tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”

[7:9]  ⁸⁵ tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.

[7:9]  ⁸⁶ tn Aram “a flaming fire.”

[11:20]  ⁸⁷ tn Heb “on his place.”

[11:20]  ⁸⁸ sn The one who will send out an exactor of tribute was Seleucus IV Philopator (ca. 187-176 B.C.).

[11:20]  ⁸⁹ sn Perhaps this exactor of tribute was Heliodorus (cf. 2 Maccabees 3).

[11:20]  ⁹⁰ tn Heb “broken” or “shattered.”

[11:6]  ⁹¹ sn Here they refers to Ptolemy II Philadelphus (ca. 285-246 B.C.) and Antiochus II Theos (ca. 262-246 B.C.).

[11:6]  ⁹² sn The daughter refers to Berenice, who was given in marriage to Antiochus II Theos.

[11:6]  ⁹³ tn Heb “the strength of the arm.”

[11:6]  ⁹⁴ tn Heb “stand.” So also in vv. 7, 8, 11, 13.

[11:6]  ⁹⁵ tn Heb “and his arm.” Some understand this to refer to the descendants of the king of the north.

[11:6]  ⁹⁶ tc The present translation reads יַלְדָּה (yaldah, “her child”) rather than the MT יֹלְדָהּ (yolÿdah, “the one who begot her”). Cf. Theodotion, the Syriac, and the Vulgate.

[11:6]  ⁹⁷ sn Antiochus II eventually divorced Berenice and remarried his former wife Laodice, who then poisoned her husband, had Berenice put to death, and installed her own son, Seleucus II Callinicus (ca. 246-227 B.C.), as the Seleucid king.

[12:1]  ⁹⁸ tn Heb “stands over the sons of your people.”

[12:1]  ⁹⁹ tn Heb “will stand up.”

[12:1]  ¹⁰⁰ tn Or “from the beginning of a nation.”

[12:1]  ¹⁰¹ tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.

[12:13]  ¹⁰² tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ¹⁰³ tc The LXX lacks “until the end.”

[12:13]  ¹⁰⁴ tn The word “receive” is added in the translation for clarification.

[12:13]  ¹⁰⁵ sn The deuterocanonical writings known as the Story of Susanna and Bel and the Dragon appear respectively as chapters 13 and 14 of the book of Daniel in the Greek version of this book. Although these writings are not part of the Hebrew/Aramaic text of Daniel, they were popular among certain early communities who valued traditions about the life of Daniel.