Daniel 1:2

1:2 Now the Lord ¹  delivered ²  King Jehoiakim of Judah into his power, ³  along with some of the vessels ⁴  of the temple of God. ⁵  He brought them to the land of Babylonia ⁶  to the temple of his god ⁷  and put ⁸  the vessels in the treasury of his god.

Daniel 4:15

4:15 But leave its taproot ⁹  in the ground,

with a band of iron and bronze around it ¹⁰ 

surrounded by the grass of the field.

Let it become damp with the dew of the sky,

and let it live with ¹¹  the animals in the grass of the land.

Daniel 4:27

4:27 Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.” ¹² 

Daniel 4:33

4:33 Now in that very moment ¹³  this pronouncement about ¹⁴  Nebuchadnezzar came true. ¹⁵  He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle’s feathers, and his nails like a bird’s claws. ¹⁶ 

Daniel 4:36

4:36 At that time my sanity returned to me. I was restored ¹⁷  to the honor of my kingdom, and my splendor returned to me. My ministers and my nobles were seeking me out, and I was reinstated ¹⁸  over my kingdom. I became even greater than before.

Daniel 8:7

8:7 I saw it approaching the ram. It went into a fit of rage against the ram ¹⁹  and struck it ²⁰  and broke off its two horns. The ram had no ability to resist it. ²¹  The goat hurled the ram ²²  to the ground and trampled it. No one could deliver the ram from its power. ²³ 

Daniel 9:7

9:7 “You are righteous, ²⁴  O Lord, but we are humiliated this day ²⁵  – the people ²⁶  of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you.

Daniel 9:11

9:11 “All Israel has broken ²⁷  your law and turned away by not obeying you. ²⁸  Therefore you have poured out on us the judgment solemnly threatened ²⁹  in the law of Moses the servant of God, for we have sinned against you. ³⁰ 

Daniel 9:16

9:16 O Lord, according to all your justice, ³¹  please turn your raging anger ³²  away from your city Jerusalem, your holy mountain. For due to our sins and the iniquities of our ancestors, Jerusalem and your people are mocked by all our neighbors.

Daniel 9:25-26

9:25 So know and understand:

From the issuing of the command ³³  to restore and rebuild

Jerusalem ³⁴  until an anointed one, a prince arrives, ³⁵ 

there will be a period of seven weeks ³⁶  and sixty-two weeks.

It will again be built, ³⁷  with plaza and moat,

but in distressful times.

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ³⁸ 

As for the city and the sanctuary,

the people of the coming prince will destroy ³⁹  them.

But his end will come speedily ⁴⁰  like a flood. ⁴¹ 

Until the end of the war that has been decreed

there will be destruction.

Daniel 12:1

12:1 “At that time Michael,

the great prince who watches over your people, ⁴² 

will arise. ⁴³ 

There will be a time of distress

unlike any other from the nation’s beginning ⁴⁴ 

up to that time.

But at that time your own people,

all those whose names are ⁴⁵  found written in the book,

will escape.

[1:2]  ¹ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[1:2]  ² tn Heb “gave.”

[1:2]  ³ tn Heb “hand,” which is often used idiomatically for one’s power and authority. See BDB 390 s.v. יָד 2.

[1:2]  ⁴ tn Or “utensils”; or “articles.”

[1:2]  ⁵ tn Heb “house of God.”

[1:2]  ⁶ sn The land of Babylonia (Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (cf. Gen 10:10; 11:2; 14:1, 9; Josh 7:21; Isa 11:11; Zech 5:11).

[1:2]  ⁷ tn Or “gods” (NCV, NRSV, TEV; also later in this verse). The Hebrew term can be used as a numerical plural for many gods or as a plural of majesty for one particular god. Since Nebuchadnezzar was a polytheist, it is not clear if the reference here is to many gods or one particular deity. The plural of majesty, while normally used for Israel’s God, is occasionally used of foreign gods (cf. BDB 43 s.v. אֱלֹהִים 1, 2). See Judg 11:24 (of the Moabite god Chemosh); 1 Sam 5:7 (of the Philistine god Dagon); 1 Kgs 11:33 (of the Canaanite goddess Astarte, the Moabite god Chemosh, and the Ammonite god Milcom); 2 Kgs 19:37 (of the Assyrian god Nisroch). Since gods normally had their own individual temples, Dan 1:2 probably refers to a particular deity, perhaps Marduk, the supreme god of Babylon, or Marduk’s son Nabu, after whom Nebuchadnezzar was named. The name Nebuchadnezzar means “Nabu has protected the son who will inherit” (HALOT 660 s.v. נְבוּכַדְרֶאצַּר). For a discussion of how temples functioned in Babylonian religion see H. Ringgren, Religions of the Ancient Near East, 77-81.

[1:2]  ⁸ tn Heb “brought.” Though the Hebrew verb “brought” is repeated in this verse, the translation uses “brought…put” for stylistic variation.

[4:15]  ⁹ tn Aram “the stock of its root.” So also v. 23. The implication here is that although the tree is chopped down, it is not killed. Its life-giving root is spared. The application to Nebuchadnezzar is obvious.

[4:15]  ¹⁰ sn The function of the band of iron and bronze is not entirely clear, but it may have had to do with preventing the splitting or further deterioration of the portion of the tree that was left after being chopped down. By application it would then refer to the preservation of Nebuchadnezzar’s life during the time of his insanity.

[4:15]  ¹¹ tn Aram “its lot be.”

[4:27]  ¹⁷ tn Aram “if there may be a lengthening to your prosperity.”

[4:33]  ²⁵ tn Aram “hour.”

[4:33]  ²⁶ tn Or “on.”

[4:33]  ²⁷ tn Aram “was fulfilled.”

[4:33]  ²⁸ tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.

[4:36]  ³³ tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.

[4:36]  ³⁴ tc The translation reads הָתְקְנֵת (hotqÿnet, “I was established”) rather than the MT הָתְקְנַת (hotqÿnat, “it was established”). As it stands, the MT makes no sense here.

[8:7]  ⁴¹ tn Heb “him.”

[8:7]  ⁴² tn Heb “the ram.”

[8:7]  ⁴³ tn Heb “stand before him.”

[8:7]  ⁴⁴ tn Heb “he hurled him.” The referents of both pronouns (the male goat and the ram) have been specified in the translation for clarity.

[8:7]  ⁴⁵ sn The goat of Daniel’s vision represents Greece; the large horn represents Alexander the Great. The ram stands for Media-Persia. Alexander’s rapid conquest of the Persians involved three battles of major significance which he won against overwhelming odds: Granicus (334 B.C.), Isus (333 B.C.), and Gaugemela (331 B.C.).

[9:7]  ⁴⁹ tn Heb “to you (belongs) righteousness.”

[9:7]  ⁵⁰ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ⁵¹ tn Heb “men.”

[9:11]  ⁵⁷ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ⁵⁸ tn Heb “by not paying attention to your voice.”

[9:11]  ⁵⁹ 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.

[9:11]  ⁶⁰ tn Heb “him.”

[9:16]  ⁶⁵ tn Or “righteousness.”

[9:16]  ⁶⁶ tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).

[9:25]  ⁷³ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ⁷⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ⁷⁵ tn The word “arrives” is added in the translation for clarification.

[9:25]  ⁷⁶ tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  ⁷⁷ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[9:26]  ⁸¹ sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  ⁸² tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  ⁸³ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ⁸⁴ sn Flood here is a metaphor for sudden destruction.

[12:1]  ⁸⁹ tn Heb “stands over the sons of your people.”

[12:1]  ⁹⁰ tn Heb “will stand up.”

[12:1]  ⁹¹ tn Or “from the beginning of a nation.”

[12:1]  ⁹² tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.