2:22 he reveals deep and hidden things.
He knows what is in the darkness,
and light resides with him.
10:4 On the twenty-fourth day of the first month 5 I was beside the great river, the Tigris. 6
6:10 When Daniel realized 7 that a written decree had been issued, he entered his home, where the windows 8 in his upper room opened toward Jerusalem. 9 Three 10 times daily he was 11 kneeling 12 and offering prayers and thanks to his God just as he had been accustomed to do previously.
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?
6:14 When the king heard this, 23 he was very upset and began thinking about 24 how he might rescue Daniel. Until late afternoon 25 he was struggling to find a way to rescue him.
“For he is the living God;
he endures forever.
His kingdom will not be destroyed;
his authority is forever. 31
1 tn Heb “the he-goat, the buck.” The expression is odd, and the second word may be an explanatory gloss.
2 tn Heb “Javan.”
1 sn Much of modern scholarship views this chapter as a distortion of traditions that were originally associated with Nabonidus rather than with Nebuchadnezzar. A Qumran text, the Prayer of Nabonidus, is often cited for parallels to these events.
1 tn Heb “truth.”
1 sn The first month would be the month of Nisan, during which Passover was observed.
2 tn The Hebrew text has חִדָּקֶל (hiddaqel). “Tigris” appears here in the LXX, since it is the Greek name for this river. Elsewhere in the OT “the great river” refers to the Euphrates (e.g., Gen 15:18; Josh 1:4), leading some interpreters to think that a mistake is involved in using the expression to refer to the Tigris. But it is doubtful that the expression had such a fixed and limited usage. The Syriac, however, does render the word here by “Euphrates” (Syr. perat) in keeping with biblical usage elsewhere.
1 tn Aram “knew.”
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.
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.
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.
5 tc Read with several medieval Hebrew
6 tn Aram “kneeling on his knees” (so NASB).
1 tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.
2 tn Aram “in the latter days.”
3 tn Aram “your dream and the visions of your head upon your bed.”
1 tn Aram “the sons of man.”
2 tn Aram “the beasts of the field.”
3 tn Aram “hand.”
1 tn Aram “looking to find.”
2 tn Aram “from the side of the kingdom.”
3 tn Aram “pretext and corruption.”
4 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.”
1 tn Aram “the word.”
2 tn Aram “placed his mind on.”
3 tn Aram “the entrances of the sun.”
1 tn Aram “said.” So also in vv. 24, 25.
2 sn The den was perhaps a pit below ground level which could be safely observed from above.
3 tn Aram “answered and said [to Daniel].”
1 tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”
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”).
1 tn Aram “until the end.”
1 tn Aram “hand.” So also in v. 17.