Daniel 7:16

7:16 I approached one of those standing nearby and asked him about the meaning ¹  of all this. So he spoke with me and revealed ²  to me the interpretation of the vision: ³ 

Daniel 2:27

2:27 Daniel replied to the king, “The mystery that the king is asking about is such that no wise men, astrologers, magicians, or diviners can possibly disclose it to the king.

Daniel 1:20

1:20 In every matter of wisdom and ⁴  insight the king asked them about, he found them to be ten times ⁵  better than any of the magicians and astrologers that were in his entire empire.

Daniel 7:19-20

7:19 “Then I wanted to know the meaning ⁶  of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet. 7:20 I also wanted to know ⁷  the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes ⁸  and a mouth speaking arrogant things, whose appearance was more formidable than the others. ⁹ 

Daniel 2:15

2:15 He inquired of Arioch the king’s deputy, “Why is the decree from the king so urgent?” ¹⁰  Then Arioch informed Daniel about the matter.

Daniel 12:6

12:6 One said to the man clothed in linen who was above the waters of the river, “When will the end of these wondrous events occur?”

Daniel 5:13

5:13 So Daniel was brought in before the king. The king said to Daniel, “Are you that Daniel who is one of the captives of Judah, whom my father the king brought from Judah?

Daniel 12:8

12:8 I heard, but I did not understand. So I said, “Sir, ¹¹  what will happen after these things?”

Daniel 2:26

2:26 The king then asked Daniel (whose name was also Belteshazzar), “Are you able to make known to me the dream that I saw, as well as its interpretation?”

Daniel 2:14

2:14 Then Daniel spoke with prudent counsel ¹²  to Arioch, who was in charge of the king’s executioners and who had gone out to execute the wise men of Babylon.

Daniel 3:14

3:14 Nebuchadnezzar said to them, “Is it true, Shadrach, Meshach, and Abednego, that you don’t serve my gods and that you don’t pay homage to the golden statue that I erected?

Daniel 4:35

4:35 All the inhabitants of the earth are regarded as nothing. ¹³ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ¹⁴  his hand

and says to him, ‘What have you done?’

Daniel 8:5

8:5 While I was contemplating all this, ¹⁵  a male goat ¹⁶  was coming from the west over the surface of all the land ¹⁷  without touching the ground. This goat had a conspicuous horn ¹⁸  between its eyes.

Daniel 8:13

8:13 Then I heard a holy one ¹⁹  speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?”

Daniel 6:12

6:12 So they approached the king and said to him, ²⁰  “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, ²¹  according to the law of the Medes and Persians, which cannot be changed.”

Daniel 12:13

12:13 But you should go your way ²²  until the end. ²³  You will rest and then at the end of the days you will arise to receive ²⁴  what you have been allotted.” ²⁵ 

[7:16]  ¹ tn Aram “what is certain.”

[7:16]  ² tn Aram “and made known.”

[7:16]  ³ tn Aram “matter,” but the matter at hand is of course the vision.

[1:20]  ⁴ tc The MT lacks the conjunction, reading the first word in the phrase as a construct (“wisdom of insight”). While this reading is not impossible, it seems better to follow Theodotion, the Syriac, the Vulgate, and the Sahidic Coptic, all of which have the conjunction.

[1:20]  ⁵ tn Heb “hands.”

[7:19]  ⁶ tn Aram “to make certain.”

[7:20]  ⁷ tn The words “I also wanted to know” are added in the translation for stylistic reasons.

[7:20]  ⁸ tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.

[7:20]  ⁹ tn Aram “greater than its companions.”

[2:15]  ¹⁰ tn The Aramaic word מְהַחְצְפָה (mÿhakhtsÿfah) may refer to the severity of the king’s decree (i.e., “harsh”; so HALOT 1879 s.v. חצף; BDB 1093 s.v. חֲצַף), although it would seem that in a delicate situation such as this Daniel would avoid this kind of criticism of the king’s actions. The translation above understands the word to refer to the immediacy, not harshness, of the decree. See further, F. Rosenthal, Grammar, 50, §116; E. Vogt, Lexicon linguae aramaicae, 67.

[12:8]  ¹¹ tn Heb “my lord,” a title of polite address.

[2:14]  ¹² tn Aram “returned prudence and counsel.” The expression is a hendiadys.

[4:35]  ¹³ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ¹⁴ tn Aram “strikes against.”

[8:5]  ¹⁵ tn The words “all this” are added in the translation for stylistic reasons and for clarification.

[8:5]  ¹⁶ tn Heb “and behold, a he-goat of the goats.”

[8:5]  ¹⁷ tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).

[8:5]  ¹⁸ tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.

[8:13]  ¹⁹ sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].

[6:12]  ²⁰ 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]  ²¹ tn Aram “the word is true.”

[12:13]  ²² tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ²³ tc The LXX lacks “until the end.”

[12:13]  ²⁴ tn The word “receive” is added in the translation for clarification.

[12:13]  ²⁵ 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.