Daniel 5:19

5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear ¹  before him. He killed whom he wished, he spared ²  whom he wished, he exalted whom he wished, and he brought low whom he wished.

Daniel 3:6

3:6 Whoever does not bow down and pay homage will immediately ³  be thrown into the midst of a furnace of blazing fire!”

Daniel 11:39

11:39 He will attack ⁴  mighty fortresses, aided by ⁵  a foreign deity. To those who recognize him he will grant considerable honor. He will place them in authority over many people, and he will parcel out land for a price. ⁶ 

Daniel 4:17

4:17 This announcement is by the decree of the sentinels;

this decision is by the pronouncement of the holy ones,

so that ⁷  those who are alive may understand

that the Most High has authority over human kingdoms, ⁸ 

and he bestows them on whomever he wishes.

He establishes over them even the lowliest of human beings.’

Daniel 4:32

4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before ⁹  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

Daniel 4:25

4:25 You will be driven ¹⁰  from human society, ¹¹  and you will live ¹²  with the wild animals. You will be fed ¹³  grass like oxen, ¹⁴  and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before ¹⁵  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.

Daniel 5:21

5:21 He was driven from human society, his mind ¹⁶  was changed to that of an animal, he lived ¹⁷  with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.

Daniel 5:7

5:7 The king called out loudly ¹⁸  to summon ¹⁹  the astrologers, wise men, and diviners. The king proclaimed ²⁰  to the wise men of Babylon that anyone who could read this inscription and disclose its interpretation would be clothed in purple ²¹  and have a golden collar ²²  placed on his neck and be third ruler in the kingdom.

Daniel 6:7

6:7 To all the supervisors of the kingdom, the prefects, satraps, counselors, and governors it seemed like a good idea for a royal edict to be issued and an interdict to be enforced. For the next thirty days anyone who prays ²³  to any god or human other than you, O king, should be thrown into a den of lions.

Daniel 6:12

6:12 So they approached the king and said to him, ²⁴  “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, ²⁵  according to the law of the Medes and Persians, which cannot be changed.”

Daniel 3:17

3:17 If ²⁶  our God whom we are serving exists, ²⁷  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.

Daniel 3:10

3:10 You have issued an edict, O king, that everyone must bow down and pay homage to the golden statue when they hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music.

Daniel 6:16

6:16 So the king gave the order, ²⁸  and Daniel was brought and thrown into a den ²⁹  of lions. The king consoled ³⁰  Daniel by saying, “Your God whom you continually serve will rescue you!”

Daniel 6:20

6:20 As he approached the den, he called out to Daniel in a worried voice, ³¹  “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”

Daniel 11:2

11:2 Now I will tell you the truth.

The Angel Gives a Message to Daniel

“Three ³²  more kings will arise for Persia. Then a fourth ³³  king will be unusually rich, ³⁴  more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against ³⁵  the kingdom of Greece.

Daniel 12:1

12:1 “At that time Michael,

the great prince who watches over your people, ³⁶ 

will arise. ³⁷ 

There will be a time of distress

unlike any other from the nation’s beginning ³⁸ 

up to that time.

But at that time your own people,

all those whose names are ³⁹  found written in the book,

will escape.

Daniel 3:11

3:11 And whoever does not bow down and pay homage must be thrown into the midst of a furnace of blazing fire.

Daniel 7:28

7:28 “This is the conclusion of the matter. As for me, Daniel, my thoughts troubled me greatly, and the color drained from my face. ⁴⁰  But I kept the matter to myself.” ⁴¹ 

Daniel 8:26

8:26 The vision of the evenings and mornings that was told to you is correct. ⁴²  But you should seal up the vision, for it refers to a time many days from now.”

Daniel 2:30

2:30 As for me, this mystery was revealed to me not because I possess more wisdom ⁴³  than any other living person, but so that the king may understand ⁴⁴  the interpretation and comprehend the thoughts of your mind. ⁴⁵ 

Daniel 9:27

9:27 He will confirm a covenant with many for one week. ⁴⁶ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ⁴⁷  of abominations will come ⁴⁸  one who destroys,

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

Daniel 12:13

12:13 But you should go your way ⁴⁹  until the end. ⁵⁰  You will rest and then at the end of the days you will arise to receive ⁵¹  what you have been allotted.” ⁵² 

Daniel 3:23

3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace ⁵³  of blazing fire while still securely bound. ⁵⁴ 

[5:19]  ¹ tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”

[5:19]  ² 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”).

[3:6]  ³ tn Aram “in that hour.”

[11:39]  ⁴ tn Heb “act against.”

[11:39]  ⁵ tn Heb “with.”

[11:39]  ⁶ tn Or perhaps “for a reward.”

[4:17]  ⁷ tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”).

[4:17]  ⁸ tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”

[4:32]  ⁹ tn Aram “until.”

[4:25]  ¹⁰ tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.

[4:25]  ¹¹ tn Aram “from mankind.” So also in v. 32.

[4:25]  ¹² tn Aram “your dwelling will be.” So also in v. 32.

[4:25]  ¹³ tn Or perhaps “be made to eat.”

[4:25]  ¹⁴ sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.

[4:25]  ¹⁵ tn Aram “until.”

[5:21]  ¹⁶ tn Aram “heart.”

[5:21]  ¹⁷ tn Aram “his dwelling.”

[5:7]  ¹⁸ tn Aram “in strength.”

[5:7]  ¹⁹ tn Aram “cause to enter.”

[5:7]  ²⁰ tn Aram “answered and said.”

[5:7]  ²¹ sn Purple was a color associated with royalty in the ancient world.

[5:7]  ²² tn The term translated “golden collar” here probably refers to something more substantial than merely a gold chain (cf. NIV, NCV, NRSV, NLT) or necklace (cf. NASB).

[6:7]  ²³ tn Aram “prays a prayer.”

[6:12]  ²⁴ 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]  ²⁵ tn Aram “the word is true.”

[3:17]  ²⁶ tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ²⁷ tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

[6:16]  ²⁸ tn Aram “said.” So also in vv. 24, 25.

[6:16]  ²⁹ sn The den was perhaps a pit below ground level which could be safely observed from above.

[6:16]  ³⁰ tn Aram “answered and said [to Daniel].”

[6:20]  ³¹ tn Aram “The king answered and said to Daniel.” This phrase has not been included in the translation for stylistic reasons; it is redundant in English.

[11:2]  ³² 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]  ³³ 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]  ³⁴ tn Heb “rich with great riches.”

[11:2]  ³⁵ 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.

[12:1]  ³⁶ tn Heb “stands over the sons of your people.”

[12:1]  ³⁷ tn Heb “will stand up.”

[12:1]  ³⁸ tn Or “from the beginning of a nation.”

[12:1]  ³⁹ tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.

[7:28]  ⁴⁰ tn Aram “my brightness was changing on me.”

[7:28]  ⁴¹ tn Aram “in my heart.”

[8:26]  ⁴² tn Heb “truth.”

[2:30]  ⁴³ tn Aram “not for any wisdom which is in me more than [in] any living man.”

[2:30]  ⁴⁴ tn Aram “they might cause the king to know.” The impersonal plural is used here to refer to the role of God’s spirit in revealing the dream and its interpretation to the king. As J. A. Montgomery says, “it appropriately here veils the mysterious agency” (Daniel [ICC], 164-65).

[2:30]  ⁴⁵ tn Aram “heart.”

[9:27]  ⁴⁶ tn Heb “one seven” (also later in this line).

[9:27]  ⁴⁷ 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]  ⁴⁸ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[12:13]  ⁴⁹ tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ⁵⁰ tc The LXX lacks “until the end.”

[12:13]  ⁵¹ tn The word “receive” is added in the translation for clarification.

[12:13]  ⁵² sn The deuterocanonical writings known as the Story of Susanna and Bel and the Dragon appear respectively as chapters 13 and 14 of the book of Daniel in the Greek version of this book. Although these writings are not part of the Hebrew/Aramaic text of Daniel, they were popular among certain early communities who valued traditions about the life of Daniel.

[3:23]  ⁵³ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:23]  ⁵⁴ sn The deuterocanonical writings known as The Prayer of Azariah and The Song of the Three present at this point a confession and petition for God’s forgiveness and a celebration of God’s grace for the three Jewish youths in the fiery furnace. Though not found in the Hebrew/Aramaic text of Daniel, these compositions do appear in the ancient Greek versions.