Daniel 3:12

3:12 But there are Jewish men whom you appointed over the administration of the province of Babylon – Shadrach, Meshach, and Abednego – and these men ¹  have not shown proper respect to you, O king. They don’t serve your gods and they don’t pay homage to the golden statue that you have erected.”

Daniel 4:9

4:9 saying, “Belteshazzar, chief of the magicians, in whom I know there to be a spirit of the holy gods and whom no mystery baffles, consider ²  my dream that I saw and set forth its interpretation!

Daniel 4:18-19

4:18 “This is the dream that I, King Nebuchadnezzar, saw. Now you, Belteshazzar, declare its ³  interpretation, for none of the wise men in ⁴  my kingdom are able to make known to me the interpretation. But you can do so, for a spirit of the holy gods is in you.”

Daniel Interprets Nebuchadnezzar’s Dream

4:19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time; ⁵  his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, ⁶  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 ⁷  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 ⁸  over my kingdom. I became even greater than before.

Daniel 5:19

5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear ⁹  before him. He killed whom he wished, he spared ¹⁰  whom he wished, he exalted whom he wished, and he brought low whom he wished.

Daniel 6:22-24

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.”

6:23 Then the king was delighted and gave an order to haul Daniel up from the den. So Daniel was hauled up out of the den. He had no injury of any kind, because he had trusted in his God. 6:24 The king gave another order, ¹¹  and those men who had maliciously accused ¹²  Daniel were brought and thrown ¹³  into the lions’ den – they, their children, and their wives. ¹⁴  They did not even reach the bottom of the den before the lions overpowered them and crushed all their bones.

Daniel 8:25

8:25 By his treachery ¹⁵  he will succeed through deceit. ¹⁶  He will have an arrogant attitude, ¹⁷  and he will destroy many who are unaware of his schemes. ¹⁸  He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. ¹⁹ 

Daniel 9:27

9:27 He will confirm a covenant with many for one week. ²⁰ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ²¹  of abominations will come ²²  one who destroys,

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

Daniel 10:19

10:19 He said to me, “Don’t be afraid, you who are valued. ²³  Peace be to you! Be strong! Be really strong!” When he spoke to me, I was strengthened. I said, “Sir, you may speak now, ²⁴  for you have given me strength.”

Daniel 11:30

11:30 The ships of Kittim ²⁵  will come against him, leaving him disheartened. ²⁶  He will turn back and direct his indignation against the holy covenant. He will return and honor ²⁷  those who forsake the holy covenant.

[3:12]  ¹ sn Daniel’s absence from this scene has sparked the imagination of commentators, some of whom have suggested that perhaps he was unable to attend the dedication due to sickness or due to being away on business. Hippolytus supposed that Daniel may have been watching from a distance.

[4:9]  ² tc The present translation assumes the reading חֲזִי (khazi, “consider”) rather than the MT חֶזְוֵי (khezvey, “visions”). The MT implies that the king required Daniel to disclose both the dream and its interpretation, as in chapter 2. But in the following verses Nebuchadnezzar recounts his dream, while Daniel presents only its interpretation.

[4:18]  ³ tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew MSS; the Kethib is פִּשְׁרָא (pishra’, “the interpretation”); so also v. 16.

[4:18]  ⁴ tn Aram “of.”

[4:19]  ⁵ tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.

[4:19]  ⁶ tn Aram “my lord.”

[4:36]  ⁷ tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.

[4:36]  ⁸ 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.

[5:19]  ⁹ tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”

[5:19]  ¹⁰ 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”).

[6:24]  ¹¹ tn Aram “said.”

[6:24]  ¹² tn Aram “had eaten the pieces of.” The Aramaic expression is ironic, in that the accusers who had figuratively “eaten the pieces of Daniel” are themselves literally devoured by the lions.

[6:24]  ¹³ tn The Aramaic active impersonal verb is often used as a substitute for the passive.

[6:24]  ¹⁴ tc The LXX specifies only the two overseers, together with their families, as those who were cast into the lions’ den.

[8:25]  ¹⁵ tn The Hebrew term has a primary meaning of “skill, insight,” but here it has the connotation “cunning, treachery.” See BDB 968 s.v. שֵׂכֶל, שֶׂכֶל.

[8:25]  ¹⁶ tn Heb “he will cause deceit to succeed by his hand.”

[8:25]  ¹⁷ tn Heb “in his heart he will act arrogantly.”

[8:25]  ¹⁸ tn Heb “in peace.” The Hebrew word used here is difficult. It may refer to the security felt by those who did not realize the danger of imminent attack, or it may refer to the condition of being unaware of the impending danger. The latter idea is reflected in the present translation. See further, BDB 1017 s.v. שַׁלְוָה.

[8:25]  ¹⁹ tn Heb “with nothingness of hand.”

[9:27]  ²⁰ tn Heb “one seven” (also later in this line).

[9:27]  ²¹ 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]  ²² tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[10:19]  ²³ tn Heb “treasured man.”

[10:19]  ²⁴ tn Heb “my lord may speak.”

[11:30]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Heb “show regard for.”