9:11 “All Israel has broken 3 your law and turned away by not obeying you. 4 Therefore you have poured out on us the judgment solemnly threatened 5 in the law of Moses the servant of God, for we have sinned against you. 6
7:25 He will speak words against the Most High.
He will harass 18 the holy ones of the Most High continually.
His intention 19 will be to change times established by law. 20
They will be delivered into his hand
For a time, times, 21 and half a time.
6:14 When the king heard this, 27 he was very upset and began thinking about 28 how he might rescue Daniel. Until late afternoon 29 he was struggling to find a way to rescue him.
6:10 When Daniel realized 30 that a written decree had been issued, he entered his home, where the windows 31 in his upper room opened toward Jerusalem. 32 Three 33 times daily he was 34 kneeling 35 and offering prayers and thanks to his God just as he had been accustomed to do previously.
1 tn Aram “establish a written interdict and inscribe a written decree.”
2 tn Or “removed.”
3 tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.
4 tn Heb “by not paying attention to your voice.”
5 tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.
6 tn Heb “him.”
5 tn Aram “were saying.”
6 tn Aram “unless we find [it] against him.”
7 tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).
8 tn Heb “to walk in.”
9 tc The LXX and Vulgate have the singular.
9 tc Theodotion lacks the words “came by collusion to the king and.”
10 tn Aram “the king.”
11 tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”
11 tn Heb “we have not pacified the face of.”
12 tn Or “by gaining insight.”
13 tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.
13 tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.”
14 tn Aram “he will think.”
15 tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.
16 sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”
15 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.
16 tn Aram “the word is true.”
17 tn Aram “prays a prayer.”
19 tn Aram “from the sons of the captivity [of].”
20 tn Aram “prays his prayer.”
21 tn Aram “the word.”
22 tn Aram “placed his mind on.”
23 tn Aram “the entrances of the sun.”
23 tn Aram “knew.”
24 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.
25 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.
26 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.
27 tc Read with several medieval Hebrew
28 tn Aram “kneeling on his knees” (so NASB).