Daniel 6:10

6:10 When Daniel realized ¹  that a written decree had been issued, he entered his home, where the windows ²  in his upper room opened toward Jerusalem. ³  Three ⁴  times daily he was ⁵  kneeling ⁶  and offering prayers and thanks to his God just as he had been accustomed to do previously.

Daniel 6:20

6:20 As he approached the den, he called out to Daniel in a worried voice, ⁷  “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”

Daniel 8:24

8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. ⁸  He will be successful in what he undertakes. ⁹  He will destroy powerful people and the people of the holy ones. ¹⁰ 

[6:10]  ¹ tn Aram “knew.”

[6:10]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ⁶ 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.

[6:20]  ⁷ 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.

[8:24]  ⁸ tn Heb “extraordinarily he will destroy.”

[8:24]  ⁹ tn Heb “he will succeed and act.”

[8:24]  ¹⁰ tn See the corresponding Aramaic expression in 7:27. If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. One could translate, “people belonging to (i.e., protected by) the holy ones.” If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” One could translate simply “holy people.” For examples of a plural appositional genitive after “people,” see 11:15, 32. Because either interpretation is possible, the translation has deliberately preserved the ambiguity of the Hebrew grammar here.