Daniel 2:36

2:36 This was the dream. Now we ¹  will set forth before the king its interpretation.

Daniel 4:2

4:2 I am delighted to tell you about the signs and wonders that the most high God has done for me.

Daniel 5:24

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

Daniel 6:11

6:11 Then those officials who had gone to the king ²  came by collusion and found Daniel praying and asking for help before his God.

Daniel 4:8

4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, ³  and in whom there is a spirit of the holy gods). I recounted the dream for him as well,

Daniel 6:22

6:22 My God sent his angel and closed the lions’ mouths so that they have not harmed me, because I was found to be innocent before him. Nor have I done any harm to you, O king.”

Daniel 7:10

7:10 A river of fire was streaming forth

and proceeding from his presence.

Many thousands were ministering to him;

Many tens of thousands stood ready to serve him. ⁴ 

The court convened ⁵ 

and the books were opened.

Daniel 2:6

2:6 But if you can disclose the dream and its interpretation, you will receive from me gifts, a reward, and considerable honor. So disclose to me the dream and its interpretation!”

Daniel 2:15

2:15 He inquired of Arioch the king’s deputy, “Why is the decree from the king so urgent?” ⁶  Then Arioch informed Daniel about the matter.

Daniel 2:18

2:18 He asked them to pray for mercy from the God of heaven concerning this mystery so that he ⁷  and his friends would not be destroyed along with the rest of 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 3:13

3:13 Then Nebuchadnezzar in a fit of rage ⁸  demanded that they bring ⁹  Shadrach, Meshach, and Abednego before him. So they brought them ¹⁰  before the king.

Daniel 4:6-7

4:6 So I issued an order ¹¹  for all the wise men of Babylon to be brought ¹²  before me so that they could make known to me the interpretation of the dream. 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 5:15

5:15 Now the wise men and ¹³  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 5:17

Daniel Interprets the Handwriting on the Wall

5:17 But Daniel replied to the king, “Keep your gifts, and give your rewards to someone else! However, I will read the writing for the king and make known its ¹⁴  interpretation.

Daniel 6:1

Daniel is Thrown into a Lions’ Den

6:1 It seemed like a good idea to Darius ¹⁵  to appoint over the kingdom 120 satraps ¹⁶  who would be in charge of the entire kingdom.

Daniel 6:18

6:18 Then the king departed to his palace. But he spent the night without eating, and no diversions ¹⁷  were brought to him. He was unable to sleep. ¹⁸ 

Daniel 7:13

7:13 I was watching in the night visions,

“And with ¹⁹  the clouds of the sky ²⁰ 

one like a son of man ²¹  was approaching.

He went up to the Ancient of Days

and was escorted ²²  before him.

Daniel 6:26

6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.

“For he is the living God;

he endures forever.

His kingdom will not be destroyed;

his authority is forever. ²³ 

Daniel 2:9-11

2:9 If you don’t inform me of the dream, there is only one thing that is going to happen to you. ²⁴  For you have agreed among yourselves to report to me something false and deceitful ²⁵  until such time as things might change. So tell me the dream, and I will have confidence ²⁶  that you can disclose its interpretation.”

2:10 The wise men replied to the king, “There is no man on earth who is able to disclose the king’s secret, ²⁷  for no king, regardless of his position and power, has ever requested such a thing from any magician, astrologer, or wise man. 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!” ²⁸ 

Daniel 2:24-25

2:24 Then Daniel went in to see ²⁹  Arioch (whom the king had appointed to destroy the wise men of Babylon). He came ³⁰  and said to him, “Don’t destroy the wise men of Babylon! Escort me ³¹  to the king, and I will disclose the interpretation to him!” ³² 

2:25 So Arioch quickly ushered Daniel into the king’s presence, saying to him, “I ³³  have found a man from the captives of Judah who can make known the interpretation to the king.”

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 6:13

6:13 Then they said to the king, “Daniel, who is one of the captives ³⁴  from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.” ³⁵ 

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. ³⁶  This horn had eyes resembling human eyes and a mouth speaking arrogant ³⁷  things.

Daniel 7:20

7:20 I also wanted to know ³⁸  the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes ³⁹  and a mouth speaking arrogant things, whose appearance was more formidable than the others. ⁴⁰ 

Daniel 5:19

5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear ⁴¹  before him. He killed whom he wished, he spared ⁴²  whom he wished, he exalted whom he wished, and he brought low whom he wished.

Daniel 6:10

6:10 When Daniel realized ⁴³  that a written decree had been issued, he entered his home, where the windows ⁴⁴  in his upper room opened toward Jerusalem. ⁴⁵  Three ⁴⁶  times daily he was ⁴⁷  kneeling ⁴⁸  and offering prayers and thanks to his God just as he had been accustomed to do previously.

Daniel 7:7

7:7 “After these things, as I was watching in the night visions ⁴⁹  a fourth beast appeared – one dreadful, terrible, and very strong. ⁵⁰  It had two large rows ⁵¹  of iron teeth. It devoured and crushed, and anything that was left it trampled with its feet. It was different from all the beasts that came before it, and it had ten horns.

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 ⁵²  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ⁵³  your very breath and all your ways!

Daniel 6:12

6:12 So they approached the king and said to him, ⁵⁴  “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, ⁵⁵  according to the law of the Medes and Persians, which cannot be changed.”

[2:36]  ¹ tn Various suggestions have been made concerning the plural “we.” It is probably the editorial plural and could be translated here as “I.”

[6:11]  ² 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.

[4:8]  ³ sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.

[7:10]  ⁴ tn Aram “were standing before him.”

[7:10]  ⁵ tn Aram “judgment sat.”

[2:15]  ⁶ tn The Aramaic word מְהַחְצְפָה (mÿhakhtsÿfah) may refer to the severity of the king’s decree (i.e., “harsh”; so HALOT 1879 s.v. חצף; BDB 1093 s.v. חֲצַף), although it would seem that in a delicate situation such as this Daniel would avoid this kind of criticism of the king’s actions. The translation above understands the word to refer to the immediacy, not harshness, of the decree. See further, F. Rosenthal, Grammar, 50, §116; E. Vogt, Lexicon linguae aramaicae, 67.

[2:18]  ⁷ tn Aram “Daniel.” The proper name is redundant here in English, and has not been included in the translation.

[3:13]  ⁸ tn Aram “in anger and wrath”; NASB “in rage and anger.” The expression is a hendiadys.

[3:13]  ⁹ tn The Aramaic infinitive is active.

[3:13]  ¹⁰ tn Aram “these men.” The pronoun is used in the translation to avoid undue repetition.

[4:6]  ¹¹ tn Aram “from me there was placed a decree.”

[4:6]  ¹² tn The Aramaic infinitive here is active.

[5:15]  ¹³ 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).

[5:17]  ¹⁴ tn Or “the.”

[6:1]  ¹⁵ tn Aram “It was pleasing before Darius.”

[6:1]  ¹⁶ 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.

[6:18]  ¹⁷ 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]  ¹⁸ tn Aram “his sleep fled from him.”

[7:13]  ¹⁹ 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]  ²⁰ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ²¹ 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]  ²² tn Aram “they brought him near.”

[6:26]  ²³ tn Aram “until the end.”

[2:9]  ²⁴ tn Aram “one is your law,” i.e., only one thing is applicable to you.

[2:9]  ²⁵ tn Aram “a lying and corrupt word.”

[2:9]  ²⁶ tn Aram “I will know.”

[2:10]  ²⁷ tn Aram “matter, thing.”

[2:11]  ²⁸ tn Aram “whose dwelling is not with flesh.”

[2:24]  ²⁹ tc The MT has עַל עַל (’al ’al, “he entered upon”). Several medieval Hebrew MSS lack the verb, although this may be due to haplography.

[2:24]  ³⁰ tc The LXX and Vulgate, along with one medieval Hebrew MS, lack this verb.

[2:24]  ³¹ tn Aram “cause me to enter.” So also in v. 25.

[2:24]  ³² tn Aram “the king.”

[2:25]  ³³ 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.

[6:13]  ³⁴ tn Aram “from the sons of the captivity [of].”

[6:13]  ³⁵ tn Aram “prays his prayer.”

[7:8]  ³⁶ tn Aram “were uprooted from before it.”

[7:8]  ³⁷ tn Aram “great.” So also in vv. 11, 20.

[7:20]  ³⁸ tn The words “I also wanted to know” are added in the translation for stylistic reasons.

[7:20]  ³⁹ tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.

[7:20]  ⁴⁰ tn Aram “greater than its companions.”

[5:19]  ⁴¹ tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”

[5:19]  ⁴² tn Aram “let live.” This Aramaic form is the aphel participle of חַיָה(khayah, “to live”). Theodotion and the Vulgate mistakenly take the form to be from מְחָא (mÿkha’, “to smite”).

[6:10]  ⁴³ tn Aram “knew.”

[6:10]  ⁴⁴ sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.

[6:10]  ⁴⁵ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:10]  ⁴⁶ sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.

[6:10]  ⁴⁷ tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ⁴⁸ tn Aram “kneeling on his knees” (so NASB).

[6:10]  sn No specific posture for offering prayers is prescribed in the OT. Kneeling, as here, and standing were both practiced.

[7:7]  ⁴⁹ tn The Aramaic text has also “and behold.” So also in vv. 8, 13.

[7:7]  ⁵⁰ sn The fourth animal differs from the others in that it is nondescript. Apparently it was so fearsome that Daniel could find nothing with which to compare it. Attempts to identify this animal as an elephant or other known creature are conjectural.

[7:7]  ⁵¹ tn The Aramaic word for “teeth” is dual rather than plural, suggesting two rows of teeth.

[5:23]  ⁵² tn Aram “which.”

[5:23]  ⁵³ tn Aram “in whose hand [are].”

[6:12]  ⁵⁴ 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]  ⁵⁵ tn Aram “the word is true.”