2:25 So Arioch quickly ushered Daniel into the king’s presence, saying to him, “I 1 have found a man from the captives of Judah who can make known the interpretation to the king.”
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.’
4:18 “This is the dream that I, King Nebuchadnezzar, saw. Now you, Belteshazzar, declare its 9 interpretation, for none of the wise men in 10 my kingdom are able to make known to me the interpretation. But you can do so, for a spirit of the holy gods is in you.”
6:10 When Daniel realized 25 that a written decree had been issued, he entered his home, where the windows 26 in his upper room opened toward Jerusalem. 27 Three 28 times daily he was 29 kneeling 30 and offering prayers and thanks to his God just as he had been accustomed to do previously.
1 sn Arioch’s claim is self-serving and exaggerated. It is Daniel who came to him, and not the other way around. By claiming to have found one capable of solving the king’s dilemma, Arioch probably hoped to ingratiate himself to the king.
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 “after this.”
1 tc The present translation assumes the reading חֲזִי (khazi, “consider”) rather than the MT חֶזְוֵי (khezvey, “visions”). The MT implies that the king required Daniel to disclose both the dream and its interpretation, as in chapter 2. But in the following verses Nebuchadnezzar recounts his dream, while Daniel presents only its interpretation.
1 tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”).
2 tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”
1 tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew
2 tn Aram “of.”
1 tn Aram “until.”
1 tn The Aramaic text has also the words “about you.”
2 tn Or perhaps “one of three rulers,” in the sense of becoming part of a triumvir. So also v. 29.
1 tc Theodotion lacks the words “came by collusion to the king and.”
2 tn Aram “the king.”
3 tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”
1 tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.
2 tn Aram “from mankind.” So also in v. 32.
3 tn Aram “your dwelling will be.” So also in v. 32.
4 tn Or perhaps “be made to eat.”
5 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.
6 tn Aram “until.”
1 tn Aram “heart.”
2 tn Aram “his dwelling.”
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 “which.”
2 tn Aram “in whose hand [are].”