Daniel 12:13

12:13 But you should go your way ¹  until the end. ²  You will rest and then at the end of the days you will arise to receive ³  what you have been allotted.” ⁴ 

Daniel 9:8

9:8 O LORD, we have been humiliated ⁵  – our kings, our leaders, and our ancestors – because we have sinned against you.

Daniel 12:9

12:9 He said, “Go, Daniel. For these matters are closed and sealed until the time of the end.

Daniel 4:32

4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before ⁶  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

Daniel 2:37

Daniel Interprets Nebuchadnezzar’s Dream

2:37 “You, O king, are the king of kings. The God of heaven has granted you sovereignty, power, strength, and honor.

Daniel 3:18

3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

Daniel 4:26

4:26 They said to leave the taproot of the tree, for your kingdom will be restored to you when you come to understand that heaven ⁷  rules.

Daniel 4:31

4:31 While these words were still on the king’s lips, ⁸  a voice came down from heaven: “It is hereby announced to you, ⁹  King Nebuchadnezzar, that your kingdom has been removed from you!

Daniel 5:17

Daniel Interprets the Handwriting on the Wall

5:17 But Daniel replied to the king, “Keep your gifts, and give your rewards to someone else! However, I will read the writing for the king and make known its ¹⁰  interpretation.

Daniel 9:15

9:15 “Now, O Lord our God, who brought your people out of the land of Egypt with great power ¹¹  and made a name for yourself that is remembered to this day – we have sinned and behaved wickedly.

Daniel 10:19

10:19 He said to me, “Don’t be afraid, you who are valued. ¹²  Peace be to you! Be strong! Be really strong!” When he spoke to me, I was strengthened. I said, “Sir, you may speak now, ¹³  for you have given me strength.”

Daniel 10:21

10:21 However, I will first tell you what is written in a dependable book. ¹⁴  (There is no one who strengthens me against these princes, ¹⁵  except Michael your ¹⁶  prince.

Daniel 4:25

4:25 You will be driven ¹⁷  from human society, ¹⁸  and you will live ¹⁹  with the wild animals. You will be fed ²⁰  grass like oxen, ²¹  and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before ²²  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.

Daniel 2:23

2:23 O God of my fathers, I acknowledge and glorify you,

for you have bestowed wisdom and power on me.

Now you have enabled me to understand what I ²³  requested from you.

For you have enabled me to understand the king’s dilemma.” ²⁴ 

Daniel 4:9

4:9 saying, “Belteshazzar, chief of the magicians, in whom I know there to be a spirit of the holy gods and whom no mystery baffles, consider ²⁵  my dream that I saw and set forth its interpretation!

Daniel 9:7

9:7 “You are righteous, ²⁶  O Lord, but we are humiliated this day ²⁷  – the people ²⁸  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 11:2

11:2 Now I will tell you the truth.

The Angel Gives a Message to Daniel

“Three ²⁹  more kings will arise for Persia. Then a fourth ³⁰  king will be unusually rich, ³¹  more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against ³²  the kingdom of Greece.

[12:13]  ¹ tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ² tc The LXX lacks “until the end.”

[12:13]  ³ tn The word “receive” is added in the translation for clarification.

[12:13]  ⁴ sn The deuterocanonical writings known as the Story of Susanna and Bel and the Dragon appear respectively as chapters 13 and 14 of the book of Daniel in the Greek version of this book. Although these writings are not part of the Hebrew/Aramaic text of Daniel, they were popular among certain early communities who valued traditions about the life of Daniel.

[9:8]  ⁵ tn Heb “to us (belongs) shame of face.”

[4:32]  ⁹ tn Aram “until.”

[4:26]  ¹³ sn The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Cf. the expression “kingdom of heaven” in the NT and such statements as “I have sinned against heaven and in your sight” (Luke 15:21).

[4:31]  ¹⁷ tn Aram “in the mouth of the king.”

[4:31]  ¹⁸ tn Aram “to you they say.”

[5:17]  ²¹ tn Or “the.”

[9:15]  ²⁵ tn Heb “with a powerful hand.”

[10:19]  ²⁹ tn Heb “treasured man.”

[10:19]  ³⁰ tn Heb “my lord may speak.”

[10:21]  ³³ tn Heb “a book of truth.” Several English versions treat this as a title of some sort (cf. NIV, NCV, TEV, CEV, NLT), although the NAB’s rendering “the truthful book” regards “truth” as an attributive adjective, as does the present translation.

[10:21]  ³⁴ tn The word “princes” is supplied for clarity.

[10:21]  ³⁵ tn The pronoun is plural in Hebrew, suggesting that Michael is the angelic prince of Daniel and his people.

[4:25]  ³⁷ tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.

[4:25]  ³⁸ tn Aram “from mankind.” So also in v. 32.

[4:25]  ³⁹ tn Aram “your dwelling will be.” So also in v. 32.

[4:25]  ⁴⁰ tn Or perhaps “be made to eat.”

[4:25]  ⁴¹ 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.

[4:25]  ⁴² tn Aram “until.”

[2:23]  ⁴¹ tn Aram “we.” Various explanations have been offered for the plural, but it is probably best understood as the editorial plural; so also with “me” later in this verse.

[2:23]  ⁴² tn Aram “the word of the king.”

[4:9]  ⁴⁵ 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.

[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.”

[11:2]  ⁵³ sn Perhaps these three more kings are Cambyses (ca. 530-522 B.C.), Pseudo-Smerdis (ca. 522 B.C.), and Darius I Hystaspes (ca. 522-486 B.C.).

[11:2]  ⁵⁴ sn This fourth king is Xerxes I (ca. 486-465 B.C.). The following reference to one of his chiefs apparently has in view Seleucus Nicator.

[11:2]  ⁵⁵ tn Heb “rich with great riches.”

[11:2]  ⁵⁶ tn The text is difficult. The Hebrew has here אֶת (’et), the marker of a definite direct object. As it stands, this would suggest the meaning that “he will arouse everyone, that is, the kingdom of Greece.” The context, however, seems to suggest the idea that this Persian king will arouse in hostility against Greece the constituent elements of his own empire. This requires supplying the word “against,” which is not actually present in the Hebrew text.