Daniel 2:41

2:41 In that you were seeing feet and toes ¹  partly of wet clay ²  and partly of iron, so this will be a divided kingdom. Some of the strength of iron will be in it, for you saw iron mixed with wet clay. ³ 

Daniel 4:34

4:34 But at the end of the appointed time ⁴  I, Nebuchadnezzar, looked up ⁵  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 7:9

7:9 “While I was watching,

thrones were set up,

and the Ancient of Days ⁶  took his seat.

His attire was white like snow;

the hair of his head was like lamb’s ⁷  wool.

His throne was ablaze with fire

and its wheels were all aflame. ⁸ 

Daniel 11:2

11:2 Now I will tell you the truth.

The Angel Gives a Message to Daniel

“Three ⁹  more kings will arise for Persia. Then a fourth ¹⁰  king will be unusually rich, ¹¹  more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against ¹²  the kingdom of Greece.

Daniel 11:30

11:30 The ships of Kittim ¹³  will come against him, leaving him disheartened. ¹⁴  He will turn back and direct his indignation against the holy covenant. He will return and honor ¹⁵  those who forsake the holy covenant.

[2:41]  ¹ tc The LXX lacks “and toes.”

[2:41]  ² tn Aram “potter’s clay.”

[2:41]  ³ tn Aram “clay of clay” (also in v. 43).

[4:34]  ⁴ tn Aram “days.”

[4:34]  ⁵ tn Aram “lifted up my eyes.”

[7:9]  ⁶ 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]  ⁷ 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]  ⁸ tn Aram “a flaming fire.”

[11:2]  ⁹ sn Perhaps these three more kings are Cambyses (ca. 530-522 B.C.), Pseudo-Smerdis (ca. 522 B.C.), and Darius I Hystaspes (ca. 522-486 B.C.).

[11:2]  ¹⁰ sn This fourth king is Xerxes I (ca. 486-465 B.C.). The following reference to one of his chiefs apparently has in view Seleucus Nicator.

[11:2]  ¹¹ tn Heb “rich with great riches.”

[11:2]  ¹² tn The text is difficult. The Hebrew has here אֶת (’et), the marker of a definite direct object. As it stands, this would suggest the meaning that “he will arouse everyone, that is, the kingdom of Greece.” The context, however, seems to suggest the idea that this Persian king will arouse in hostility against Greece the constituent elements of his own empire. This requires supplying the word “against,” which is not actually present in the Hebrew text.

[11:30]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Heb “show regard for.”