Daniel 1:20

1:20 In every matter of wisdom and ¹  insight the king asked them about, he found them to be ten times ²  better than any of the magicians and astrologers that were in his entire empire.

Daniel 2:28

2:28 However, there is a God in heaven who reveals mysteries, ³  and he has made known to King Nebuchadnezzar what will happen in the times to come. ⁴  The dream and the visions you had while lying on your bed ⁵  are as follows.

Daniel 3:25

3:25 He answered, “But I see four men, untied and walking around in the midst of the fire! No harm has come to them! And the appearance of the fourth is like that of a god!” ⁶ 

Daniel 4:14

4:14 He called out loudly ⁷  as follows: ⁸ 

‘Chop down the tree and lop off its branches!

Strip off its foliage

and scatter its fruit!

Let the animals flee from under it

and the birds from its branches!

Daniel 7:13

7:13 I was watching in the night visions,

“And with ⁹  the clouds of the sky ¹⁰ 

one like a son of man ¹¹  was approaching.

He went up to the Ancient of Days

and was escorted ¹²  before him.

Daniel 7:23

7:23 “This is what he told me: ¹³ 

‘The fourth beast means that there will be a fourth kingdom on earth

that will differ from all the other kingdoms.

It will devour all the earth

and will trample and crush it.

Daniel 11:20

11:20 There will arise after him ¹⁴  one ¹⁵  who will send out an exactor ¹⁶  of tribute to enhance the splendor of the kingdom, but after a few days he will be destroyed, ¹⁷  though not in anger or battle.

[1:20]  ¹ tc The MT lacks the conjunction, reading the first word in the phrase as a construct (“wisdom of insight”). While this reading is not impossible, it seems better to follow Theodotion, the Syriac, the Vulgate, and the Sahidic Coptic, all of which have the conjunction.

[1:20]  ² tn Heb “hands.”

[2:28]  ³ tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.

[2:28]  ⁴ tn Aram “in the latter days.”

[2:28]  ⁵ tn Aram “your dream and the visions of your head upon your bed.”

[3:25]  ⁵ sn The phrase like that of a god is in Aramaic “like that of a son of the gods.” Many patristic writers understood this phrase in a christological sense (i.e., “the Son of God”). But it should be remembered that these are words spoken by a pagan who is seeking to explain things from his own polytheistic frame of reference; for him the phrase “like a son of the gods” is equivalent to “like a divine being.”

[4:14]  ⁷ tn Aram “in strength.”

[4:14]  ⁸ tn Aram “and thus he was saying.”

[7:13]  ⁹ tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).

[7:13]  ¹⁰ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ¹¹ sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.

[7:13]  ¹² tn Aram “they brought him near.”

[7:23]  ¹¹ tn Aram “thus he said.”

[11:20]  ¹³ tn Heb “on his place.”

[11:20]  ¹⁴ sn The one who will send out an exactor of tribute was Seleucus IV Philopator (ca. 187-176 B.C.).

[11:20]  ¹⁵ sn Perhaps this exactor of tribute was Heliodorus (cf. 2 Maccabees 3).

[11:20]  ¹⁶ tn Heb “broken” or “shattered.”