Daniel 2:44

2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever.

Daniel 4:12

4:12 Its foliage was attractive and its fruit plentiful;

on it there was food enough for all.

Under it the wild animals ¹  used to seek shade,

and in its branches the birds of the sky used to nest.

All creatures ²  used to feed themselves from it.

Daniel 7:27

7:27 Then the kingdom, authority,

and greatness of the kingdoms under all of heaven

will be delivered to the people of the holy ones ³  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Daniel 9:25

9:25 So know and understand:

From the issuing of the command ⁴  to restore and rebuild

Jerusalem ⁵  until an anointed one, a prince arrives, ⁶ 

there will be a period of seven weeks ⁷  and sixty-two weeks.

It will again be built, ⁸  with plaza and moat,

but in distressful times.

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 11:13

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.

[4:12]  ¹ tn Aram “the beasts of the field.”

[4:12]  ² tn Aram “all flesh.”

[7:27]  ³ tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.

[9:25]  ⁴ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ⁶ tn The word “arrives” is added in the translation for clarification.

[9:25]  ⁷ 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]  ⁸ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[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.