25:31 “When 1 the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.
7:10 A river of fire was streaming forth
and proceeding from his presence.
Many thousands were ministering to him;
Many tens of thousands stood ready to serve him. 2
The court convened 3
and the books were opened.
1:8 But Daniel made up his mind 10 that he would not defile 11 himself with the royal delicacies or the royal wine. 12 He therefore asked the overseer of the court officials for permission not to defile himself. 1:9 Then God made the overseer of the court officials sympathetic to Daniel. 13 1:10 But he 14 responded to Daniel, “I fear my master the king. He is the one who has decided 15 your food and drink. What would happen if he saw that you looked malnourished in comparison to the other young men your age? 16 If that happened, 17 you would endanger my life 18 with the king!”
1:14 Now Enoch, the seventh in descent beginning with Adam, 19 even prophesied of them, 20 saying, “Look! The Lord is coming 21 with thousands and thousands 22 of his holy ones,
1 tn Here δέ (de) has not been translated.
2 tn Aram “were standing before him.”
3 tn Aram “judgment sat.”
4 tn Aram “answered and said.”
5 tn Aram “and behold.”
6 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
7 sn The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.
8 tc The LXX and Vulgate lack the verb here.
9 sn The meanings of the Babylonian names are more conjectural than is the case with the Hebrew names. The probable etymologies are as follows: Belteshazzar means “protect his life,” although the MT vocalization may suggest “Belti, protect the king” (cf. Dan 4:8); Shadrach perhaps means “command of Aku”; Meshach is of uncertain meaning; Abednego means “servant of Nego.” Assigning Babylonian names to the Hebrew youths may have been an attempt to erase from their memory their Israelite heritage.
10 tn Heb “placed on his heart.”
11 tn Or “would not make himself ceremonially unclean”; TEV “become ritually unclean.”
12 tn Heb “with the delicacies of the king and with the wine of his drinking.”
13 tn Heb “Then God granted Daniel loyal love and compassion before the overseer of the court officials.” The expression “loyal love and compassion” is a hendiadys; the two words combine to express one idea.
14 tn Heb “The overseer of the court officials.” The subject has been specified in the translation for the sake of clarity.
15 tn Heb “assigned.” See v. 5.
16 tn Heb “Why should he see your faces thin from the young men who are according to your age?” The term translated “thin” occurs only here and in Gen 40:6, where it appears to refer to a dejected facial expression. The word is related to an Arabic root meaning “be weak.” See HALOT 277 s.v. II זעף.
17 tn The words “if that happened” are not in the Hebrew text but have been added in the translation for clarity.
18 tn Heb “my head.” Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear.
19 tn Grk “the seventh from Adam.”
20 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
21 tn Grk “has come,” a proleptic aorist.
22 tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.