Daniel 8:8

8:8 The male goat acted even more arrogantly. But no sooner had the large horn become strong than it was broken, and there arose four conspicuous horns ¹  in its place, ²  extending toward the four winds of the sky. ³ 

Daniel 6:14

6:14 When the king heard this, ⁴  he was very upset and began thinking about ⁵  how he might rescue Daniel. Until late afternoon ⁶  he was struggling to find a way to rescue him.

Daniel 2:12

2:12 Because of this the king got furiously angry ⁷  and gave orders to destroy all the wise men of Babylon.

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. ⁸  But I kept the matter to myself.” ⁹ 

Daniel 9:18

9:18 Listen attentively, ¹⁰  my God, and hear! Open your eyes and look on our desolated ruins ¹¹  and the city called by your name. ¹²  For it is not because of our own righteous deeds that we are praying to you, ¹³  but because your compassion is abundant.

Daniel 11:25

11:25 He will rouse his strength and enthusiasm ¹⁴  against the king of the south ¹⁵  with a large army. The king of the south will wage war with a large and very powerful army, but he will not be able to prevail because of the plans devised against him.

Daniel 9:23

9:23 At the beginning of your requests a message went out, and I have come to convey it to you, for you are of great value in God’s sight. ¹⁶  Therefore consider the message and understand the vision: ¹⁷ 

Daniel 2:31

2:31 “You, O king, were watching as a great statue – one ¹⁸  of impressive size and extraordinary brightness – was standing before you. Its appearance caused alarm.

Daniel 8:9

8:9 From one of them came a small horn. ¹⁹  But it grew to be very big, toward the south and the east and toward the beautiful land. ²⁰ 

Daniel 7:7

7:7 “After these things, as I was watching in the night visions ²¹  a fourth beast appeared – one dreadful, terrible, and very strong. ²²  It had two large rows ²³  of iron teeth. It devoured and crushed, and anything that was left it trampled with its feet. It was different from all the beasts that came before it, and it had ten horns.

Daniel 3:22

3:22 But since the king’s command was so urgent, and the furnace was so excessively hot, the men who escorted ²⁴  Shadrach, Meshach, and Abednego were killed ²⁵  by the leaping flames. ²⁶ 

Daniel 4:10

4:10 Here are the visions of my mind ²⁷  while I was on my bed.

While I was watching,

there was a tree in the middle of the land. ²⁸ 

It was enormously tall. ²⁹ 

Daniel 11:23

11:23 After ³⁰  entering into an alliance with him, he will behave treacherously; he will ascend to power with only a small force. ³¹ 

Daniel 11:34

11:34 When they stumble, they will be granted some help. But many will unite with them deceitfully.

Daniel 8:6

8:6 It came to the two-horned ram that I had seen standing beside the canal and rushed against it with raging strength. ³² 

Daniel 7:19

7:19 “Then I wanted to know the meaning ³³  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.

Daniel 3:13

3:13 Then Nebuchadnezzar in a fit of rage ³⁴  demanded that they bring ³⁵  Shadrach, Meshach, and Abednego before him. So they brought them ³⁶  before the king.

Daniel 11:3

11:3 Then a powerful king ³⁷  will arise, exercising great authority and doing as he pleases.

Daniel 2:1

Nebuchadnezzar Has a Disturbing Dream

2:1 In the second year of his ³⁸  reign Nebuchadnezzar had many dreams. ³⁹  His mind ⁴⁰  was disturbed and he suffered from insomnia. ⁴¹ 

Daniel 10:11

10:11 He said to me, “Daniel, you are of great value. ⁴²  Understand the words that I am about to ⁴³  speak to you. So stand up, ⁴⁴  for I have now been sent to you.” When he said this ⁴⁵  to me, I stood up shaking.

Daniel 5:14

5:14 I have heard about you, how there is a spirit of the gods in you, and how you have ⁴⁶  insight, discernment, and extraordinary wisdom.

Daniel 7:13

7:13 I was watching in the night visions,

“And with ⁴⁷  the clouds of the sky ⁴⁸ 

one like a son of man ⁴⁹  was approaching.

He went up to the Ancient of Days

and was escorted ⁵⁰  before him.

Daniel 11:44

11:44 But reports will trouble him from the east and north, and he will set out in a tremendous rage to destroy and wipe out many.

Daniel 12:13

12:13 But you should go your way ⁵¹  until the end. ⁵²  You will rest and then at the end of the days you will arise to receive ⁵³  what you have been allotted.” ⁵⁴ 

Daniel 10:7

10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. ⁵⁵  On the contrary, they were overcome with fright ⁵⁶  and ran away to hide.

Daniel 3:24

God Delivers His Servants

3:24 Then King Nebuchadnezzar was startled and quickly got up. He said to his ministers, “Wasn’t it three men that we tied up and threw ⁵⁷  into ⁵⁸  the fire?” They replied to the king, “For sure, O king.”

Daniel 11:30

11:30 The ships of Kittim ⁵⁹  will come against him, leaving him disheartened. ⁶⁰  He will turn back and direct his indignation against the holy covenant. He will return and honor ⁶¹  those who forsake the holy covenant.

Daniel 4:3

4:3 “How great are his signs!

How mighty are his wonders!

His kingdom will last forever, ⁶² 

and his authority continues from one generation to the next.”

Daniel 11:12

11:12 When the army is taken away, the king of the south will become arrogant. ⁶³  He will be responsible for the death ⁶⁴  of thousands and thousands of people, ⁶⁵  but he will not continue to prevail.

Daniel 11:20

11:20 There will arise after him ⁶⁶  one ⁶⁷  who will send out an exactor ⁶⁸  of tribute to enhance the splendor of the kingdom, but after a few days he will be destroyed, ⁶⁹  though not in anger or battle.

Daniel 8:24

8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. ⁷⁰  He will be successful in what he undertakes. ⁷¹  He will destroy powerful people and the people of the holy ones. ⁷² 

Daniel 11:10

11:10 His sons ⁷³  will wage war, mustering a large army which will advance like an overflowing river and carrying the battle all the way to the enemy’s ⁷⁴  fortress. ⁷⁵ 

Daniel 7:8-9

7:8 “As I was contemplating the horns, another horn – a small one – came up between them, and three of the former horns were torn out by the roots to make room for it. ⁷⁶  This horn had eyes resembling human eyes and a mouth speaking arrogant ⁷⁷  things.

7:9 “While I was watching,

thrones were set up,

and the Ancient of Days ⁷⁸  took his seat.

His attire was white like snow;

the hair of his head was like lamb’s ⁷⁹  wool.

His throne was ablaze with fire

and its wheels were all aflame. ⁸⁰ 

Daniel 8:5

8:5 While I was contemplating all this, ⁸¹  a male goat ⁸²  was coming from the west over the surface of all the land ⁸³  without touching the ground. This goat had a conspicuous horn ⁸⁴  between its eyes.

Daniel 8:17

8:17 So he approached the place where I was standing. As he came, I felt terrified and fell flat on the ground. ⁸⁵  Then he said to me, “Understand, son of man, ⁸⁶  that the vision pertains to the time of the end.”

Daniel 10:1

An Angel Appears to Daniel

10:1 ⁸⁷ In the third ⁸⁸  year of King Cyrus of Persia a message was revealed to Daniel (who was also called Belteshazzar). This message was true and concerned a great war. ⁸⁹  He understood the message and gained insight by the vision.

Daniel 10:19

10:19 He said to me, “Don’t be afraid, you who are valued. ⁹⁰  Peace be to you! Be strong! Be really strong!” When he spoke to me, I was strengthened. I said, “Sir, you may speak now, ⁹¹  for you have given me strength.”

Daniel 11:2

11:2 Now I will tell you the truth.

The Angel Gives a Message to Daniel

“Three ⁹²  more kings will arise for Persia. Then a fourth ⁹³  king will be unusually rich, ⁹⁴  more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against ⁹⁵  the kingdom of Greece.

Daniel 11:8

11:8 He will also take their gods into captivity to Egypt, along with their cast images and prized utensils of silver and gold. Then he will withdraw for some years from ⁹⁶  the king of the north.

Daniel 5:11

5:11 There is a man in your kingdom who has within him a spirit of the holy gods. In the days of your father, he proved to have ⁹⁷  insight, discernment, and wisdom like that ⁹⁸  of the gods. ⁹⁹  King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. ¹⁰⁰ 

Daniel 5:9

5:9 Then King Belshazzar was very terrified, and he was visibly shaken. ¹⁰¹  His nobles were completely dumbfounded.

Daniel 3:20

3:20 He ordered strong ¹⁰²  soldiers in his army to tie up Shadrach, Meshach, and Abednego and to throw them into the furnace of blazing fire.

Daniel 4:5

4:5 I saw a dream that ¹⁰³  frightened me badly. The things I imagined while lying on my bed – these visions of my mind – were terrifying me.

Daniel 4:11

4:11 The tree grew large and strong.

Its top reached far into the sky;

it could be seen ¹⁰⁴  from the borders of all the land. ¹⁰⁵ 

Daniel 6:23

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.

Daniel 4:21

4:21 whose foliage was attractive and its fruit plentiful, and from which there was food available for all, under whose branches wild animals ¹⁰⁶  used to live, and in whose branches birds of the sky used to nest –

Daniel 7:22

7:22 until the Ancient of Days arrived and judgment was rendered ¹⁰⁷  in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.

Daniel 8:27

8:27 I, Daniel, was exhausted ¹⁰⁸  and sick for days. Then I got up and again carried out the king’s business. But I was astonished at the vision, and there was no one to explain it.

Daniel 11:43

11:43 He will have control over the hidden stores of gold and silver, as well as all the treasures of Egypt. Libyans and Ethiopians ¹⁰⁹  will submit to him. ¹¹⁰ 

Daniel 12:4

12:4 “But you, Daniel, close up these words and seal the book until the time of the end. Many will dash about, ¹¹¹  and knowledge will increase.”

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 ¹¹²  used to seek shade,

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

All creatures ¹¹³  used to feed themselves from it.

Daniel 6:4

6:4 Consequently the supervisors and satraps were trying to find ¹¹⁴  some pretext against Daniel in connection with administrative matters. ¹¹⁵  But they were unable to find any such damaging evidence, ¹¹⁶  because he was trustworthy and guilty of no negligence or corruption. ¹¹⁷ 

Daniel 8:4

8:4 I saw that the ram was butting westward, northward, and southward. No animal ¹¹⁸  was able to stand before it, and there was none who could deliver from its power. ¹¹⁹  It did as it pleased and acted arrogantly. ¹²⁰ 

Daniel 12:1

12:1 “At that time Michael,

the great prince who watches over your people, ¹²¹ 

will arise. ¹²² 

There will be a time of distress

unlike any other from the nation’s beginning ¹²³ 

up to that time.

But at that time your own people,

all those whose names are ¹²⁴  found written in the book,

will escape.

[8:8]  ¹ tn The word “horns” is not in the Hebrew text, but is implied.

[8:8]  ² sn The four conspicuous horns refer to Alexander’s successors. After his death, Alexander’s empire was divided up among four of his generals: Cassander, who took Macedonia and Greece; Lysimachus, who took Thrace and parts of Asia Minor; Seleucus, who took Syria and territory to its east; and Ptolemy, who took control of Egypt.

[8:8]  ³ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[6:14]  ⁴ tn Aram “the word.”

[6:14]  ⁵ tn Aram “placed his mind on.”

[6:14]  ⁶ tn Aram “the entrances of the sun.”

[2:12]  ⁷ tn Aram “was angry and very furious.” The expression is a hendiadys (two words or phrases expressing a single idea).

[7:28]  ⁸ tn Aram “my brightness was changing on me.”

[7:28]  ⁹ tn Aram “in my heart.”

[9:18]  ¹⁰ tn Heb “turn your ear.”

[9:18]  ¹¹ tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.

[9:18]  ¹² tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.

[9:18]  ¹³ tn Heb “praying our supplications before you.”

[11:25]  ¹⁴ tn Heb “heart.”

[11:25]  ¹⁵ sn This king of the south was Ptolemy Philometer (ca. 181-145 B.C.).

[9:23]  ¹⁶ tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”

[9:23]  ¹⁷ tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).

[2:31]  ¹⁸ tn Aram “an image.”

[8:9]  ¹⁹ sn This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175-164 B.C. Antiochus was extremely hostile toward the Jews and persecuted them mercilessly.

[8:9]  ²⁰ sn The expression the beautiful land (Heb. הַצֶּבִי [hatsÿvi] = “the beauty”) is a cryptic reference to the land of Israel. Cf. 11:16, 41, where it is preceded by the word אֶרֶץ (’erets, “land”).

[7:7]  ²¹ tn The Aramaic text has also “and behold.” So also in vv. 8, 13.

[7:7]  ²² sn The fourth animal differs from the others in that it is nondescript. Apparently it was so fearsome that Daniel could find nothing with which to compare it. Attempts to identify this animal as an elephant or other known creature are conjectural.

[7:7]  ²³ tn The Aramaic word for “teeth” is dual rather than plural, suggesting two rows of teeth.

[3:22]  ²⁴ tn Aram “caused to go up.”

[3:22]  ²⁵ tn The Aramaic verb is active.

[3:22]  ²⁶ tn Aram “the flame of the fire” (so KJV, ASV, NASB); NRSV “the raging flames.”

[4:10]  ²⁷ tc The LXX lacks the first two words (Aram “the visions of my head”) of the Aramaic text.

[4:10]  ²⁸ tn Instead of “in the middle of the land,” some English versions render this phrase “a tree at the center of the earth” (NRSV); NAB, CEV “of the world”; NLT “in the middle of the earth.” The Hebrew phrase can have either meaning.

[4:10]  ²⁹ tn Aram “its height was great.”

[11:23]  ³⁰ tn The preposition מִן (min) is probably temporal here (so BDB 583 s.v. 7.c; cf. KJV, NAB, NASB, NIV, NRSV), although it could also be understood here as indicating means (so J. Goldingay, Daniel [WBC], 279, n. 23a; cf. TEV, NLT).

[11:23]  ³¹ tn Heb “nation.”

[8:6]  ³² tn Heb “the wrath of its strength.”

[7:19]  ³³ tn Aram “to make certain.”

[3:13]  ³⁴ tn Aram “in anger and wrath”; NASB “in rage and anger.” The expression is a hendiadys.

[3:13]  ³⁵ tn The Aramaic infinitive is active.

[3:13]  ³⁶ tn Aram “these men.” The pronoun is used in the translation to avoid undue repetition.

[11:3]  ³⁷ sn The powerful king mentioned here is Alexander the Great (ca. 336-323 B.C.).

[2:1]  ³⁸ tn Heb “Nebuchadnezzar’s.” The possessive pronoun is substituted in the translation for stylistic reasons.

[2:1]  ³⁹ tn Heb “dreamed dreams.” The plural is used here and in v. 2, but the singular in v. 3. The plural “dreams” has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 §124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: “Nebuchadnezzar was in a trance.” See further, J. A. Montgomery, Daniel (ICC), 142.

[2:1]  ⁴⁰ tn Heb “his spirit.”

[2:1]  ⁴¹ tn Heb “his sleep left (?) him.” The use of the verb הָיָה (hayah, “to be”) here is unusual. The context suggests a meaning such as “to be finished” or “gone.” Cf. Dan 8:27. Some scholars emend the verb to read נָדְדָה (nadÿdah, “fled”); cf. Dan 6:19. See further, DCH 2:540 s.v. היה I Ni.3; HALOT 244 s.v. היה nif; BDB 227-28 s.v. הָיָה Niph.2.

[10:11]  ⁴² tn Or “a treasured person”; KJV “a man greatly beloved”; NASB “man of high esteem.”

[10:11]  ⁴³ tn The Hebrew participle is often used, as here, to refer to the imminent future.

[10:11]  ⁴⁴ tn Heb “stand upon your standing.”

[10:11]  ⁴⁵ tn Heb “spoke this word.”

[5:14]  ⁴⁶ tn Aram “there has been found in you.”

[7:13]  ⁴⁷ tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).

[7:13]  ⁴⁸ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ⁴⁹ sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.

[7:13]  ⁵⁰ tn Aram “they brought him near.”

[12:13]  ⁵¹ tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ⁵² tc The LXX lacks “until the end.”

[12:13]  ⁵³ tn The word “receive” is added in the translation for clarification.

[12:13]  ⁵⁴ 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.

[10:7]  ⁵⁵ tn Heb “the vision.”

[10:7]  ⁵⁶ tn Heb “great trembling fell on them.”

[3:24]  ⁵⁷ tn Aram “we threw…bound.”

[3:24]  ⁵⁸ tn Aram “into the midst of.”

[11:30]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ tn Heb “show regard for.”

[4:3]  ⁶² tn Aram “his kingdom is an everlasting kingdom.”

[11:12]  ⁶³ tn Heb “his heart will be lifted up.” The referent (the king of the south) has been specified in the translation for clarity.

[11:12]  ⁶⁴ tn Heb “cause to fall.”

[11:12]  ⁶⁵ tn Heb “of myriads.”

[11:20]  ⁶⁶ tn Heb “on his place.”

[11:20]  ⁶⁷ sn The one who will send out an exactor of tribute was Seleucus IV Philopator (ca. 187-176 B.C.).

[11:20]  ⁶⁸ sn Perhaps this exactor of tribute was Heliodorus (cf. 2 Maccabees 3).

[11:20]  ⁶⁹ tn Heb “broken” or “shattered.”

[8:24]  ⁷⁰ tn Heb “extraordinarily he will destroy.”

[8:24]  ⁷¹ tn Heb “he will succeed and act.”

[8:24]  ⁷² 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.

[11:10]  ⁷³ sn The sons of Seleucus II Callinicus were Seleucus III Ceraunus (ca. 227-223 B.C.) and Antiochus III the Great (ca. 223-187 B.C.).

[11:10]  ⁷⁴ tn Heb “his”; the referent (the enemy of the king of the north) has been specified in the translation for clarity.

[11:10]  ⁷⁵ tn Heb “and he will certainly come and overflow and cross over and return and be aroused unto a fortress.” The translation has attempted to simplify the syntax of this difficult sequence.

[7:8]  ⁷⁶ tn Aram “were uprooted from before it.”

[7:8]  ⁷⁷ tn Aram “great.” So also in vv. 11, 20.

[7:9]  ⁷⁸ tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”

[7:9]  ⁷⁹ tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.

[7:9]  ⁸⁰ tn Aram “a flaming fire.”

[8:5]  ⁸¹ tn The words “all this” are added in the translation for stylistic reasons and for clarification.

[8:5]  ⁸² tn Heb “and behold, a he-goat of the goats.”

[8:5]  ⁸³ tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).

[8:5]  ⁸⁴ tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.

[8:17]  ⁸⁵ tn Heb “on my face.”

[8:17]  ⁸⁶ tn Or “human one.”

[10:1]  ⁸⁷ sn This chapter begins the final unit in the book of Daniel, consisting of chapters 10-12. The traditional chapter divisions to some extent obscure the relationship of these chapters.

[10:1]  ⁸⁸ tc The LXX has “first.”

[10:1]  sn Cyrus’ third year would have been ca. 536 B.C. Daniel would have been approximately eighty-four years old at this time.

[10:1]  ⁸⁹ tn The meaning of the Hebrew word צָבָא (tsava’) is uncertain in this context. The word most often refers to an army or warfare. It may also mean “hard service,” and many commentators take that to be the sense here (i.e., “the service was great”). The present translation assumes the reference to be to the spiritual conflicts described, for example, in 10:16–11:1.

[10:19]  ⁹⁰ tn Heb “treasured man.”

[10:19]  ⁹¹ tn Heb “my lord may speak.”

[11:2]  ⁹² 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]  ⁹³ 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]  ⁹⁴ tn Heb “rich with great riches.”

[11:2]  ⁹⁵ 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.

[11:8]  ⁹⁶ tn The Hebrew preposition מִן (min) is used here with the verb עָמַד (’amad, “to stand”). It probably has a sense of separation (“stand away from”), although it may also be understood in an adversative sense (“stand against”).

[5:11]  ⁹⁷ tn Aram “[there were] discovered to be in him.”

[5:11]  ⁹⁸ tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.

[5:11]  ⁹⁹ tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”

[5:11]  ¹⁰⁰ tc The MT includes a redundant reference to “your father the king” at the end of v. 11. None of the attempts to explain this phrase as original are very convincing. The present translation deletes the phrase, following Theodotion and the Syriac.

[5:9]  ¹⁰¹ tn Aram “his visage altered upon him.” So also in v. 10.

[3:20]  ¹⁰² tn This is sometimes taken as a comparative: “[some of the] strongest.”

[4:5]  ¹⁰³ tn Aram “and it.”

[4:11]  ¹⁰⁴ tn Aram “its sight.” So also v. 17.

[4:11]  ¹⁰⁵ tn Or “to the end of all the earth” (so KJV, ASV); NCV, CEV “from anywhere on earth.”

[4:21]  ¹⁰⁶ tn Aram “the beasts of the field” (also in vv. 23, 25, 32).

[7:22]  ¹⁰⁷ tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).

[8:27]  ¹⁰⁸ tn The Hebrew word here is נִהְיֵיתִי (nihyetiy). Its meaning is not entirely clear. Hebrew הָיָה (hayah) normally has meanings such as “to be” or “become.” Here, however, it describes Daniel’s emotional and physical response to the enigmatic vision that he has seen. It is parallel to the following verb, which refers to illness, and seems to refer to a state of utter exhaustion due to the amazing things that Daniel has just seen. The LXX lacks the word. On the meaning of the word see further, BDB 227-28 s.v. הָיָה Niph.2; DCH 2:540 s.v. היה I Ni.3.

[11:43]  ¹⁰⁹ tn Or “Nubians” (NIV, NCV); Heb “Cushites.”

[11:43]  ¹¹⁰ tn Heb “Libyans and Cushites [will be] at his footsteps.”

[12:4]  ¹¹¹ tn Or “will run back and forth”; KJV “shall run to and fro”; NIV “will go here and there”; CEV “will go everywhere.”

[12:4]  sn Many will dash about is probably an allusion to Amos 8:12.

[4:12]  ¹¹² tn Aram “the beasts of the field.”

[4:12]  ¹¹³ tn Aram “all flesh.”

[6:4]  ¹¹⁴ tn Aram “looking to find.”

[6:4]  ¹¹⁵ tn Aram “from the side of the kingdom.”

[6:4]  ¹¹⁶ tn Aram “pretext and corruption.”

[6:4]  ¹¹⁷ tn Aram “no negligence or corruption was found in him.” The Greek version of Theodotion lacks the phrase “and no negligence or corruption was found in him.”

[8:4]  ¹¹⁸ tn Or “beast” (NAB).

[8:4]  ¹¹⁹ tn Heb “hand.” So also in v. 7.

[8:4]  ¹²⁰ tn In the Hiphil the Hebrew verb גָּדַל (gadal, “to make great; to magnify”) can have either a positive or a negative sense. For the former, used especially of God, see Ps 126:2, 3; Joel 2:21. In this chapter (8:4, 8, 11, 25) the word has a pejorative sense, describing the self-glorification of this king. The sense seems to be that of vainly assuming one’s own superiority through deliberate hubris.

[12:1]  ¹²¹ tn Heb “stands over the sons of your people.”

[12:1]  ¹²² tn Heb “will stand up.”

[12:1]  ¹²³ tn Or “from the beginning of a nation.”

[12:1]  ¹²⁴ tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.