Daniel 10:20

10:20 He said, “Do you know why I have come to you? ¹  Now I am about to return to engage in battle with the prince of Persia. When I go, the prince of Greece is coming.

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.”

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. ²  Then he said to me, “Understand, son of man, ³  that the vision pertains to the time of the end.”

Daniel 9:22

9:22 He spoke with me, instructing me as follows: ⁴  “Daniel, I have now come to impart understanding to you.

Daniel 1:1

Daniel Finds Favor in Babylon

1:1 In the third ⁵  year of the reign of King Jehoiakim of Judah, King Nebuchadnezzar ⁶  of Babylon advanced against Jerusalem ⁷  and laid it under siege. ⁸ 

Daniel 8:6

8:6 It came to the two-horned ram that I had seen standing beside the canal and rushed against it with raging strength. ⁹ 

Daniel 7:22

7:22 until the Ancient of Days arrived and judgment was rendered ¹⁰  in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.

Daniel 9:23

9:23 At the beginning of your requests a message went out, and I have come to convey it to you, for you are of great value in God’s sight. ¹¹  Therefore consider the message and understand the vision: ¹² 

Daniel 2:2

2:2 The king issued an order ¹³  to summon the magicians, astrologers, sorcerers, and wise men ¹⁴  in order to explain his dreams to him. ¹⁵  So they came and awaited the king’s instructions. ¹⁶ 

Daniel 7:13

7:13 I was watching in the night visions,

“And with ¹⁷  the clouds of the sky ¹⁸ 

one like a son of man ¹⁹  was approaching.

He went up to the Ancient of Days

and was escorted ²⁰  before him.

Daniel 4:8

4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, ²¹  and in whom there is a spirit of the holy gods). I recounted the dream for him as well,

Daniel 11:21

11:21 “Then there will arise in his place a despicable person ²²  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 9:21

9:21 yes, while I was still praying, ²³  the man Gabriel, whom I had seen previously ²⁴  in a vision, was approaching me in my state of extreme weariness, ²⁵  around the time of the evening offering.

Daniel 8:5

8:5 While I was contemplating all this, ²⁶  a male goat ²⁷  was coming from the west over the surface of all the land ²⁸  without touching the ground. This goat had a conspicuous horn ²⁹  between its eyes.

Daniel 11:15

11:15 Then the king of the north will advance and will build siege mounds and capture a well-fortified city. ³⁰  The forces of the south will not prevail, not even his finest contingents. ³¹  They will have no strength to prevail.

Daniel 10:13

10:13 However, the prince of the kingdom of Persia was opposing me for twenty-one days. But ³²  Michael, one of the leading princes, came to help me, because I was left there ³³  with the kings of Persia.

Daniel 9:14

9:14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just ³⁴  in all he has done, ³⁵  and we have not obeyed him. ³⁶ 

Daniel 6:18

6:18 Then the king departed to his palace. But he spent the night without eating, and no diversions ³⁷  were brought to him. He was unable to sleep. ³⁸ 

Daniel 10:12

10:12 Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind ³⁹  to understand and to humble yourself before your God, your words were heard. I have come in response to your words.

Daniel 11:30

11:30 The ships of Kittim ⁴⁰  will come against him, leaving him disheartened. ⁴¹  He will turn back and direct his indignation against the holy covenant. He will return and honor ⁴²  those who forsake the holy covenant.

Daniel 9:12

9:12 He has carried out his threats ⁴³  against us and our rulers ⁴⁴  who were over ⁴⁵  us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven!

Daniel 9:25

9:25 So know and understand:

From the issuing of the command ⁴⁶  to restore and rebuild

Jerusalem ⁴⁷  until an anointed one, a prince arrives, ⁴⁸ 

there will be a period of seven weeks ⁴⁹  and sixty-two weeks.

It will again be built, ⁵⁰  with plaza and moat,

but in distressful times.

Daniel 9:24

9:24 “Seventy weeks ⁵¹  have been determined

concerning your people and your holy city

to put an end to ⁵²  rebellion,

to bring sin ⁵³  to completion, ⁵⁴ 

to atone for iniquity,

to bring in perpetual ⁵⁵  righteousness,

to seal up ⁵⁶  the prophetic vision, ⁵⁷ 

and to anoint a most holy place. ⁵⁸ 

Daniel 9:26

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ⁵⁹ 

As for the city and the sanctuary,

the people of the coming prince will destroy ⁶⁰  them.

But his end will come speedily ⁶¹  like a flood. ⁶² 

Until the end of the war that has been decreed

there will be destruction.

Daniel 5:7

5:7 The king called out loudly ⁶³  to summon ⁶⁴  the astrologers, wise men, and diviners. The king proclaimed ⁶⁵  to the wise men of Babylon that anyone who could read this inscription and disclose its interpretation would be clothed in purple ⁶⁶  and have a golden collar ⁶⁷  placed on his neck and be third ruler in the kingdom.

Daniel 12:13

12:13 But you should go your way ⁶⁸  until the end. ⁶⁹  You will rest and then at the end of the days you will arise to receive ⁷⁰  what you have been allotted.” ⁷¹ 

Daniel 1:3

1:3 The king commanded ⁷²  Ashpenaz, ⁷³  who was in charge of his court officials, ⁷⁴  to choose ⁷⁵  some of the Israelites who were of royal and noble descent ⁷⁶  –

Daniel 5:15

5:15 Now the wise men and ⁷⁷  astrologers were brought before me to read this writing and make known to me its interpretation. But they were unable to disclose the interpretation of the message.

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 ⁷⁸  the LORD our God by turning back from our sin and by seeking wisdom ⁷⁹  from your reliable moral standards. ⁸⁰ 

Daniel 3:8

3:8 Now ⁸¹  at that time certain ⁸²  Chaldeans came forward and brought malicious accusations against ⁸³  the Jews.

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 ⁸⁴  interpretation to the king.

Daniel 4:7

4:7 When the magicians, astrologers, wise men, and diviners entered, I recounted the dream for them. But they were unable to make known its interpretation to me.

Daniel 6:21

6:21 Then Daniel spoke to ⁸⁵  the king, “O king, live forever!

Daniel 10:2

10:2 In those days I, Daniel, was mourning for three whole weeks. ⁸⁶ 

Daniel 2:29

2:29 “As for you, O king, while you were in your bed your thoughts turned to future things. ⁸⁷  The revealer of mysteries has made known to you what will take place.

Daniel 3:3

3:3 So the satraps, prefects, governors, counselors, treasurers, judges, magistrates, and all the other provincial authorities assembled for the dedication of the statue that King Nebuchadnezzar had erected. They were standing in front of the statue that Nebuchadnezzar had erected. ⁸⁸ 

Daniel 5:5

5:5 At that very moment the fingers of a human hand appeared ⁸⁹  and wrote on the plaster of the royal palace wall, opposite the lampstand. ⁹⁰  The king was watching the back ⁹¹  of the hand that was writing.

Daniel 5:10

5:10 Due to the noise ⁹²  caused by the king and his nobles, the queen mother ⁹³  then entered the banquet room. She ⁹⁴  said, “O king, live forever! Don’t be alarmed! Don’t be shaken!

Daniel 6:15

6:15 Then those men came by collusion to the king and ⁹⁵  said to him, ⁹⁶  “Recall, ⁹⁷  O king, that it is a law of the Medes and Persians that no edict or decree that the king issues can be changed.”

Daniel 5:24

5:24 Therefore the palm of a hand was sent from him, and this writing was inscribed.

Daniel 11:22

11:22 Armies ⁹⁸  will be suddenly ⁹⁹  swept away in defeat ¹⁰⁰  before him; both they and a covenant leader ¹⁰¹  will be destroyed. ¹⁰² 

Daniel 3:2

3:2 Then King Nebuchadnezzar sent out a summons to assemble the satraps, prefects, governors, counselors, treasurers, judges, magistrates, ¹⁰³  and all the other authorities of the province to attend the dedication of the statue that he ¹⁰⁴  had erected.

Daniel 9:27

9:27 He will confirm a covenant with many for one week. ¹⁰⁵ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ¹⁰⁶  of abominations will come ¹⁰⁷  one who destroys,

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

Daniel 11:7

11:7 “There will arise in his ¹⁰⁸  place one from her family line ¹⁰⁹  who will come against their army and will enter the stronghold of the king of the north and will move against them successfully. ¹¹⁰ 

Daniel 11:6

11:6 After some years have passed, they ¹¹¹  will form an alliance. Then the daughter ¹¹²  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, ¹¹³  nor will he continue ¹¹⁴  in his strength. ¹¹⁵  She, together with the one who brought her, her child, ¹¹⁶  and her benefactor will all be delivered over at that time. ¹¹⁷ 

Daniel 3:16

3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, ¹¹⁸  “We do not need to give you a reply ¹¹⁹  concerning this.

Daniel 4:6

4:6 So I issued an order ¹²⁰  for all the wise men of Babylon to be brought ¹²¹  before me so that they could make known to me the interpretation of the dream.

Daniel 6:6

6:6 So these supervisors and satraps came by collusion ¹²²  to the king and said ¹²³  to him, “O King Darius, live forever!

Daniel 6:11

6:11 Then those officials who had gone to the king ¹²⁴  came by collusion and found Daniel praying and asking for help before his God.

Daniel 8:16

8:16 Then I heard a human voice coming from between the banks of the Ulai. It called out, “Gabriel, ¹²⁵  enable this person to understand the vision.”

Daniel 11:23

11:23 After ¹²⁶  entering into an alliance with him, he will behave treacherously; he will ascend to power with only a small force. ¹²⁷ 

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 11:31

11:31 His forces ¹²⁸  will rise up and profane the fortified sanctuary, ¹²⁹  stopping the daily sacrifice. In its place they will set up ¹³⁰  the abomination that causes desolation.

Daniel 11:34

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

Daniel 12:11

12:11 From the time that the daily sacrifice is removed and the abomination that causes desolation is set in place, ¹³¹  there are 1,290 days.

Daniel 2:28

2:28 However, there is a God in heaven who reveals mysteries, ¹³²  and he has made known to King Nebuchadnezzar what will happen in the times to come. ¹³³  The dream and the visions you had while lying on your bed ¹³⁴  are as follows.

Daniel 8:24

8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. ¹³⁵  He will be successful in what he undertakes. ¹³⁶  He will destroy powerful people and the people of the holy ones. ¹³⁷ 

Daniel 10:1

An Angel Appears to Daniel

10:1 ¹³⁸ In the third ¹³⁹  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. ¹⁴⁰  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 11:40

11:40 “At the time of the end the king of the south will attack ¹⁴¹  him. Then the king of the north will storm against him ¹⁴²  with chariots, horsemen, and a large armada of ships. ¹⁴³  He ¹⁴⁴  will invade lands, passing through them like an overflowing river. ¹⁴⁵ 

Daniel 2:14

2:14 Then Daniel spoke with prudent counsel ¹⁴⁶  to Arioch, who was in charge of the king’s executioners and who had gone out to execute the wise men of Babylon.

Daniel 2:27

2:27 Daniel replied to the king, “The mystery that the king is asking about is such that no wise men, astrologers, magicians, or diviners can possibly disclose it to the king.

Daniel 3:26

3:26 Then Nebuchadnezzar approached the door of the furnace of blazing fire. He called out, ¹⁴⁷  “Shadrach, Meshach, and Abednego, servants of the most high God, come out! Come here!”

Then Shadrach, Meshach, and Abednego emerged from the fire. ¹⁴⁸ 

Daniel 4:1

4:1 (3:31) ¹⁴⁹  “King Nebuchadnezzar, to all peoples, nations, and language groups that live in all the land: Peace and prosperity! ¹⁵⁰ 

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 ¹⁵¹  pertains to the appointed time of the end.

Daniel 10:7

10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. ¹⁵²  On the contrary, they were overcome with fright ¹⁵³  and ran away to hide.

Daniel 11:16

11:16 The one advancing against him will do as he pleases, and no one will be able to stand before him. He will prevail in the beautiful land, and its annihilation will be within his power. ¹⁵⁴ 

Daniel 11:41

11:41 Then he will enter the beautiful land. ¹⁵⁵  Many ¹⁵⁶  will fall, but these will escape: ¹⁵⁷  Edom, Moab, and the Ammonite leadership.

Daniel 11:44

11:44 But reports will trouble him from the east and north, and he will set out in a tremendous rage to destroy and wipe out many.

Daniel 3:23

3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace ¹⁵⁸  of blazing fire while still securely bound. ¹⁵⁹ 

Daniel 6:12

6:12 So they approached the king and said to him, ¹⁶⁰  “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, ¹⁶¹  according to the law of the Medes and Persians, which cannot be changed.”

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. ¹⁶²  For you have agreed among yourselves to report to me something false and deceitful ¹⁶³  until such time as things might change. So tell me the dream, and I will have confidence ¹⁶⁴  that you can disclose its interpretation.”

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. ¹⁶⁵  The dream is certain, and its interpretation is reliable.”

Daniel 3:24

God Delivers His Servants

3:24 Then King Nebuchadnezzar was startled and quickly got up. He said to his ministers, “Wasn’t it three men that we tied up and threw ¹⁶⁶  into ¹⁶⁷  the fire?” They replied to the king, “For sure, O king.”

Daniel 3:27

3:27 Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically ¹⁶⁸  unharmed by the fire. ¹⁶⁹  The hair of their heads was not singed, nor were their trousers damaged. Not even the smell of fire was to be found on them!

Daniel 4:19

Daniel Interprets Nebuchadnezzar’s Dream

4:19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time; ¹⁷⁰  his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, ¹⁷¹  if only the dream were for your enemies and its interpretation applied to your adversaries!

Daniel 4:36

4:36 At that time my sanity returned to me. I was restored ¹⁷²  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 ¹⁷³  over my kingdom. I became even greater than before.

Daniel 6:13

6:13 Then they said to the king, “Daniel, who is one of the captives ¹⁷⁴  from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.” ¹⁷⁵ 

Daniel 8:13

8:13 Then I heard a holy one ¹⁷⁶  speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?”

Daniel 9:7

9:7 “You are righteous, ¹⁷⁷  O Lord, but we are humiliated this day ¹⁷⁸  – the people ¹⁷⁹  of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you.

Daniel 9:15

9:15 “Now, O Lord our God, who brought your people out of the land of Egypt with great power ¹⁸⁰  and made a name for yourself that is remembered to this day – we have sinned and behaved wickedly.

Daniel 10:16

10:16 Then ¹⁸¹  one who appeared to be a human being ¹⁸²  was touching my lips. I opened my mouth and started to speak, saying to the one who was standing before me, “Sir, ¹⁸³  due to the vision, anxiety has gripped me and I have no strength.

Daniel 11:10

11:10 His sons ¹⁸⁴  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 ¹⁸⁵  fortress. ¹⁸⁶ 

Daniel 11:17

11:17 His intention ¹⁸⁷  will be to come with the strength of his entire kingdom, and he will form alliances. ¹⁸⁸  He will give the king of the south ¹⁸⁹  a daughter ¹⁹⁰  in marriage in order to destroy the kingdom, but it will not turn out to his advantage.

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. ¹⁹¹ 

Daniel 12:1

12:1 “At that time Michael,

the great prince who watches over your people, ¹⁹² 

will arise. ¹⁹³ 

There will be a time of distress

unlike any other from the nation’s beginning ¹⁹⁴ 

up to that time.

But at that time your own people,

all those whose names are ¹⁹⁵  found written in the book,

will escape.

[10:20]  ¹ sn The question is rhetorical, intended to encourage reflection on Daniel’s part.

[8:17]  ² tn Heb “on my face.”

[8:17]  ³ tn Or “human one.”

[9:22]  ⁴ tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.

[1:1]  ⁵ sn The third year of the reign of Jehoiakim would be ca. 605 B.C. At this time Daniel would have been a teenager. The reference to Jehoiakim’s third year poses a serious crux interpretum, since elsewhere these events are linked to his fourth year (Jer 25:1; cf. 2 Kgs 24:1; 2 Chr 36:5-8). Apparently Daniel is following an accession year chronology, whereby the first partial year of a king’s reign was reckoned as the accession year rather than as the first year of his reign. Jeremiah, on the other hand, is following a nonaccession year chronology, whereby the accession year is reckoned as the first year of the king’s reign. In that case, the conflict is only superficial. Most modern scholars, however, have concluded that Daniel is historically inaccurate here.

[1:1]  ⁶ sn King Nebuchadnezzar ruled Babylon from ca. 605-562 B.C.

[1:1]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:1]  ⁸ sn This attack culminated in the first of three major deportations of Jews to Babylon. The second one occurred in 597 B.C. and included among many other Jewish captives the prophet Ezekiel. The third deportation occurred in 586 B.C., at which time the temple and the city of Jerusalem were thoroughly destroyed.

[8:6]  ⁹ tn Heb “the wrath of its strength.”

[7:22]  ¹⁰ tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).

[9:23]  ¹¹ tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”

[9:23]  ¹² tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).

[2:2]  ¹³ tn Heb “said.” So also in v. 12.

[2:2]  ¹⁴ tn Heb “Chaldeans.” The term Chaldeans (Hebrew כַּשְׂדִּים, kasdim) is used in the book of Daniel both in an ethnic sense and, as here, to refer to a caste of Babylonian wise men and astrologers.

[2:2]  ¹⁵ tn Heb “to explain to the king his dreams.”

[2:2]  ¹⁶ tn Heb “stood before the king.”

[7:13]  ¹⁷ 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]  ¹⁸ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ¹⁹ 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]  ²⁰ tn Aram “they brought him near.”

[4:8]  ²¹ sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.

[11:21]  ²² sn This despicable person to whom the royal honor has not been rightfully conferred is Antiochus IV Epiphanes (ca. 175-164 B.C.).

[9:21]  ²³ tn Heb “speaking in prayer.”

[9:21]  ²⁴ tn Heb “in the beginning.”

[9:21]  ²⁵ 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.

[8:5]  ²⁶ tn The words “all this” are added in the translation for stylistic reasons and for clarification.

[8:5]  ²⁷ tn Heb “and behold, a he-goat of the goats.”

[8:5]  ²⁸ tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).

[8:5]  ²⁹ tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.

[11:15]  ³⁰ sn This well-fortified city is apparently Sidon. Its capture from the Ptolemies by Antiochus the Great was a strategic victory for the Seleucid kingdom.

[11:15]  ³¹ tn Or “choice troops” (BDB 104 s.v. מִבְחָר), or “elite troops” (HALOT 542 s.v. מִבְחָר).

[10:13]  ³² tn Heb “and behold.”

[10:13]  ³³ 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).

[9:14]  ³⁴ tn Or “righteous.”

[9:14]  ³⁵ tn Heb “in all his deeds which he has done.”

[9:14]  ³⁶ tn Heb “we have not listened to his voice.”

[6:18]  ³⁷ 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]  ³⁸ tn Aram “his sleep fled from him.”

[10:12]  ³⁹ tn Heb “gave your heart.”

[11:30]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Heb “show regard for.”

[9:12]  ⁴³ tn Heb “he has fulfilled his word(s) which he spoke.”

[9:12]  ⁴⁴ tn Heb “our judges.”

[9:12]  ⁴⁵ tn Heb “who judged.”

[9:25]  ⁴⁶ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ⁴⁸ tn The word “arrives” is added in the translation for clarification.

[9:25]  ⁴⁹ tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.

[9:25]  ⁵⁰ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[9:24]  ⁵¹ 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]  ⁵² 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]  ⁵³ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ⁵⁴ 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]  ⁵⁵ tn Or “everlasting.”

[9:24]  ⁵⁶ 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]  ⁵⁷ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ⁵⁸ 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.

[9:26]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ⁶² sn Flood here is a metaphor for sudden destruction.

[5:7]  ⁶³ tn Aram “in strength.”

[5:7]  ⁶⁴ tn Aram “cause to enter.”

[5:7]  ⁶⁵ tn Aram “answered and said.”

[5:7]  ⁶⁶ sn Purple was a color associated with royalty in the ancient world.

[5:7]  ⁶⁷ tn The term translated “golden collar” here probably refers to something more substantial than merely a gold chain (cf. NIV, NCV, NRSV, NLT) or necklace (cf. NASB).

[12:13]  ⁶⁸ tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ⁶⁹ tc The LXX lacks “until the end.”

[12:13]  ⁷⁰ tn The word “receive” is added in the translation for clarification.

[12:13]  ⁷¹ 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.

[1:3]  ⁷² tn Or “gave orders to.” Heb “said to.”

[1:3]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ tn Heb “bring.”

[1:3]  ⁷⁶ tn Heb “and from the seed of royalty and from the nobles.”

[5:15]  ⁷⁷ tn The Aramaic text does not have “and.” The term “astrologers” is either an appositive for “wise men” (cf. KJV, NKJV, ASV, RSV, NRSV), or the construction is to be understood as asyndetic (so the translation above).

[9:13]  ⁷⁸ tn Heb “we have not pacified the face of.”

[9:13]  ⁷⁹ tn Or “by gaining insight.”

[9:13]  ⁸⁰ 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.

[3:8]  ⁸¹ tc This expression is absent in Theodotion.

[3:8]  ⁸² tn Aram “men.”

[3:8]  ⁸³ tn Aram “ate the pieces of.” This is a rather vivid idiom for slander.

[5:8]  ⁸⁴ tc Read וּפִשְׁרֵהּ (ufishreh) with the Qere rather than וּפִשְׁרָא (ufishra’) of the Kethib.

[6:21]  ⁸⁵ tn Aram “with.”

[10:2]  ⁸⁶ tn Heb “three weeks of days.” The inclusion of “days” here and in v. 3 is perhaps intended to call attention to the fact that these weeks are very different in nature from those of chap. 9, which are “weeks of years.”

[2:29]  ⁸⁷ tn Aram “your thoughts upon your bed went up to what will be after this.”

[3:3]  ⁸⁸ tc The LXX and Theodotion lack the words “that Nebuchadnezzar had erected.”

[5:5]  ⁸⁹ tn Aram “came forth.”

[5:5]  ⁹⁰ sn The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.

[5:5]  ⁹¹ tn While Aramaic פַּס (pas) can mean the palm of the hand, here it seems to be the back of the hand that is intended.

[5:10]  ⁹² tn Aram “words of the king.”

[5:10]  ⁹³ tn Aram “the queen” (so NAB, NASB, NIV, NRSV). In the following discourse this woman is able to recall things about Daniel that go back to the days of Nebuchadnezzar, things that Belshazzar does not seem to recollect. It is likely that she was the wife not of Belshazzar but of Nabonidus or perhaps even Nebuchadnezzar. In that case, “queen” here means “queen mother” (cf. NCV “the king’s mother”).

[5:10]  ⁹⁴ tn Aram “The queen.” The translation has used the pronoun “she” instead because repetition of the noun here would be redundant in terms of English style.

[6:15]  ⁹⁵ tc Theodotion lacks the words “came by collusion to the king and.”

[6:15]  ⁹⁶ tn Aram “the king.”

[6:15]  ⁹⁷ tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”

[11:22]  ⁹⁸ tn Heb “arms.”

[11:22]  ⁹⁹ tc The present translation reads הִשָּׁטֹף (hishatof), Niphal infinitive absolute of שָׁטַף (shataf, “to overflow”), for the MT הַשֶּׁטֶף (hashetef, “flood”).

[11:22]  ¹⁰⁰ tn The words “in defeat” are added in the translation for clarification.

[11:22]  ¹⁰¹ tn Heb “a prince of the covenant.”

[11:22]  ¹⁰² tn Heb “broken” or “shattered.”

[3:2]  ¹⁰³ sn The specific duties of the seven types of officials listed here (cf. vv. 3, 27) are unclear. The Aramaic words that are used are transliterations of Akkadian or Persian technical terms whose exact meanings are uncertain. The translations given here follow suggestions set forth in BDB.

[3:2]  ¹⁰⁴ tn Aram “Nebuchadnezzar the king.” The proper name and title have been replaced by the relative pronoun (“he”) in the translation for stylistic reasons.

[9:27]  ¹⁰⁵ tn Heb “one seven” (also later in this line).

[9:27]  ¹⁰⁶ 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]  ¹⁰⁷ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[11:7]  ¹⁰⁸ sn The reference is to the king of Egypt.

[11:7]  ¹⁰⁹ 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]  ¹¹⁰ tn Heb “will deal with them and prevail.”

[11:6]  ¹¹¹ sn Here they refers to Ptolemy II Philadelphus (ca. 285-246 B.C.) and Antiochus II Theos (ca. 262-246 B.C.).

[11:6]  ¹¹² sn The daughter refers to Berenice, who was given in marriage to Antiochus II Theos.

[11:6]  ¹¹³ tn Heb “the strength of the arm.”

[11:6]  ¹¹⁴ tn Heb “stand.” So also in vv. 7, 8, 11, 13.

[11:6]  ¹¹⁵ tn Heb “and his arm.” Some understand this to refer to the descendants of the king of the north.

[11:6]  ¹¹⁶ 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]  ¹¹⁷ 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.

[3:16]  ¹¹⁸ tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from “king” to “Nebuchadnezzar.”

[3:16]  ¹¹⁹ tn Aram “to return a word to you.”

[4:6]  ¹²⁰ tn Aram “from me there was placed a decree.”

[4:6]  ¹²¹ tn The Aramaic infinitive here is active.

[6:6]  ¹²² tn The Aramaic verb רְגַשׁ (rÿgash) occurs three times in this chapter (vv. 7, 12, 16). Its meaning is widely disputed by commentators, and the versions vary considerably in how they render the word. The suggestion that it means “to come thronging” (BDB 1112 s.v.; cf. NAB) seems inappropriate, since it is unlikely that subordinates would enter a royal court in such a reckless fashion. The ancient versions struggled with the word and are not in agreement in their understanding of its meaning. In this chapter the word apparently means to act in agreement with other parties in the pursuit of a duplicitous goal, namely the entrapment of Daniel. Cf. NIV, NCV “went as a group”; NRSV “conspired and came to the king.”

[6:6]  ¹²³ tn Aram “thus they were saying.”

[6:11]  ¹²⁴ tn Aram “those men”; the referent (the administrative officials who had earlier approached the king about the edict) has been specified in the translation for clarity.

[8:16]  ¹²⁵ 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?”

[11:23]  ¹²⁶ tn The preposition מִן (min) is probably temporal here (so BDB 583 s.v. 7.c; cf. KJV, NAB, NASB, NIV, NRSV), although it could also be understood here as indicating means (so J. Goldingay, Daniel [WBC], 279, n. 23a; cf. TEV, NLT).

[11:23]  ¹²⁷ tn Heb “nation.”

[11:31]  ¹²⁸ tn Heb “arms.”

[11:31]  ¹²⁹ tn Heb “the sanctuary, the fortress.”

[11:31]  ¹³⁰ tn Heb “will give.”

[12:11]  ¹³¹ tn Heb “to give.”

[2:28]  ¹³² tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.

[2:28]  ¹³³ tn Aram “in the latter days.”

[2:28]  ¹³⁴ tn Aram “your dream and the visions of your head upon your bed.”

[8:24]  ¹³⁵ tn Heb “extraordinarily he will destroy.”

[8:24]  ¹³⁶ tn Heb “he will succeed and act.”

[8:24]  ¹³⁷ 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.

[10:1]  ¹³⁸ 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]  ¹³⁹ 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]  ¹⁴⁰ 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.

[11:40]  ¹⁴¹ tn Heb “engage in thrusting.”

[11:40]  ¹⁴² 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]  ¹⁴³ tn Heb “many ships.”

[11:40]  ¹⁴⁴ 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]  ¹⁴⁵ tn Heb “and will overflow and pass over.”

[2:14]  ¹⁴⁶ tn Aram “returned prudence and counsel.” The expression is a hendiadys.

[3:26]  ¹⁴⁷ tn Aram “answered and said.”

[3:26]  ¹⁴⁸ tn Aram “from the midst of the fire.” For stylistic reasons the words “the midst of” have been left untranslated.

[4:1]  ¹⁴⁹ sn Beginning with 4:1, the verse numbers through 4:37 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 4:1 ET = 3:31 AT, 4:2 ET = 3:32 AT, 4:3 ET = 3:33 AT, 4:4 ET = 4:1 AT, etc., through 4:37 ET = 4:34 AT. Thus Dan 3:31-33 of the Aramaic text appears as Dan 4:1-3 in the English Bible, and the corresponding verses of ch. 4 differ accordingly. In spite of the division of the Aramaic text, a good case can be made that 3:31-33 AT (= 4:1-3 ET) is actually the introduction to ch. 4.

[4:1]  ¹⁵⁰ tn Aram “May your peace increase!”

[8:19]  ¹⁵¹ 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.

[10:7]  ¹⁵² tn Heb “the vision.”

[10:7]  ¹⁵³ tn Heb “great trembling fell on them.”

[11:16]  ¹⁵⁴ tn Heb “hand.”

[11:41]  ¹⁵⁵ sn The beautiful land is a cryptic reference to the land of Israel.

[11:41]  ¹⁵⁶ tn This can be understood as “many people” (cf. NRSV) or “many countries” (cf. NASB, NIV, NLT).

[11:41]  ¹⁵⁷ tn Heb “be delivered from his hand.”

[3:23]  ¹⁵⁸ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:23]  ¹⁵⁹ sn The deuterocanonical writings known as The Prayer of Azariah and The Song of the Three present at this point a confession and petition for God’s forgiveness and a celebration of God’s grace for the three Jewish youths in the fiery furnace. Though not found in the Hebrew/Aramaic text of Daniel, these compositions do appear in the ancient Greek versions.

[6:12]  ¹⁶⁰ 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]  ¹⁶¹ tn Aram “the word is true.”

[2:9]  ¹⁶² tn Aram “one is your law,” i.e., only one thing is applicable to you.

[2:9]  ¹⁶³ tn Aram “a lying and corrupt word.”

[2:9]  ¹⁶⁴ tn Aram “I will know.”

[2:45]  ¹⁶⁵ tn Aram “after this.”

[3:24]  ¹⁶⁶ tn Aram “we threw…bound.”

[3:24]  ¹⁶⁷ tn Aram “into the midst of.”

[3:27]  ¹⁶⁸ tn Aram “in their bodies.”

[3:27]  ¹⁶⁹ tn Aram “the fire did not have power.”

[4:19]  ¹⁷⁰ tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.

[4:19]  ¹⁷¹ tn Aram “my lord.”

[4:36]  ¹⁷² tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.

[4:36]  ¹⁷³ 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.

[6:13]  ¹⁷⁴ tn Aram “from the sons of the captivity [of].”

[6:13]  ¹⁷⁵ tn Aram “prays his prayer.”

[8:13]  ¹⁷⁶ sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].

[9:7]  ¹⁷⁷ tn Heb “to you (belongs) righteousness.”

[9:7]  ¹⁷⁸ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ¹⁷⁹ tn Heb “men.”

[9:15]  ¹⁸⁰ tn Heb “with a powerful hand.”

[10:16]  ¹⁸¹ tn Heb “Behold.”

[10:16]  ¹⁸² 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]  ¹⁸³ tn Heb “my lord,” here a title of polite address. Cf. v. 19.

[11:10]  ¹⁸⁴ 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]  ¹⁸⁵ tn Heb “his”; the referent (the enemy of the king of the north) has been specified in the translation for clarity.

[11:10]  ¹⁸⁶ 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.

[11:17]  ¹⁸⁷ tn Heb “and he will set his face.” Cf. vv. 18, 19.

[11:17]  ¹⁸⁸ tc The present translation reads מֵישָׁרִים (mesharim, “alliances”) for the MT וִישָׁרִים (viysharim, “uprightness”).

[11:17]  ¹⁸⁹ tn Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.

[11:17]  ¹⁹⁰ 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.

[11:24]  ¹⁹¹ tn Heb “and unto a time.”

[12:1]  ¹⁹² tn Heb “stands over the sons of your people.”

[12:1]  ¹⁹³ tn Heb “will stand up.”

[12:1]  ¹⁹⁴ tn Or “from the beginning of a nation.”

[12:1]  ¹⁹⁵ tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.