Daniel 2:28

2:28 However, there is a God in heaven who reveals mysteries, ¹  and he has made known to King Nebuchadnezzar what will happen in the times to come. ²  The dream and the visions you had while lying on your bed ³  are as follows.

Daniel 8:8

8:8 The male goat acted even more arrogantly. But no sooner had the large horn become strong than it was broken, and there arose four conspicuous horns ⁴  in its place, ⁵  extending toward the four winds of the sky. ⁶ 

Daniel 8:24

8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. ⁷  He will be successful in what he undertakes. ⁸  He will destroy powerful people and the people of the holy ones. ⁹ 

Daniel 11:17

11:17 His intention ¹⁰  will be to come with the strength of his entire kingdom, and he will form alliances. ¹¹  He will give the king of the south ¹²  a daughter ¹³  in marriage in order to destroy the kingdom, but it will not turn out to his advantage.

[2:28]  ¹ tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.

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

[2:28]  ³ tn Aram “your dream and the visions of your head upon your bed.”

[8:8]  ⁴ tn The word “horns” is not in the Hebrew text, but is implied.

[8:8]  ⁵ sn The four conspicuous horns refer to Alexander’s successors. After his death, Alexander’s empire was divided up among four of his generals: Cassander, who took Macedonia and Greece; Lysimachus, who took Thrace and parts of Asia Minor; Seleucus, who took Syria and territory to its east; and Ptolemy, who took control of Egypt.

[8:8]  ⁶ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[8:24]  ⁷ tn Heb “extraordinarily he will destroy.”

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

[8:24]  ⁹ 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.

[11:17]  ¹⁰ tn Heb “and he will set his face.” Cf. vv. 18, 19.

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

[11:17]  ¹² tn Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.

[11:17]  ¹³ 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.