Daniel 2:10

2:10 The wise men replied to the king, “There is no man on earth who is able to disclose the king’s secret, ¹  for no king, regardless of his position and power, has ever requested such a thing from any magician, astrologer, or wise man.

Daniel 2:28

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

Daniel 2:30

2:30 As for me, this mystery was revealed to me not because I possess more wisdom ⁵  than any other living person, but so that the king may understand ⁶  the interpretation and comprehend the thoughts of your mind. ⁷ 

Daniel 4:8

4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, ⁸  and in whom there is a spirit of the holy gods). I recounted the dream for him as well,

Daniel 4:33

4:33 Now in that very moment ⁹  this pronouncement about ¹⁰  Nebuchadnezzar came true. ¹¹  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. ¹² 

Daniel 5:5

5:5 At that very moment the fingers of a human hand appeared ¹³  and wrote on the plaster of the royal palace wall, opposite the lampstand. ¹⁴  The king was watching the back ¹⁵  of the hand that was writing.

Daniel 5:16

5:16 However, I have heard ¹⁶  that you are able to provide interpretations and to decipher knotty problems. Now if you are able to read this writing and make known to me its interpretation, you will wear purple and have a golden collar around your neck and be third ¹⁷  ruler in the kingdom.”

Daniel 6:15

6:15 Then those men came by collusion to the king and ¹⁸  said to him, ¹⁹  “Recall, ²⁰  O king, that it is a law of the Medes and Persians that no edict or decree that the king issues can be changed.”

Daniel 7:6

7:6 “After these things, ²¹  as I was watching, another beast ²²  like a leopard appeared, with four bird-like wings on its back. ²³  This beast had four heads, ²⁴  and ruling authority was given to it.

Daniel 7:19

7:19 “Then I wanted to know the meaning ²⁵  of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet.

Daniel 8:5

8:5 While I was contemplating all this, ²⁶  a male goat ²⁷  was coming from the west over the surface of all the land ²⁸  without touching the ground. This goat had a conspicuous horn ²⁹  between its eyes.

Daniel 9:24

9:24 “Seventy weeks ³⁰  have been determined

concerning your people and your holy city

to put an end to ³¹  rebellion,

to bring sin ³²  to completion, ³³ 

to atone for iniquity,

to bring in perpetual ³⁴  righteousness,

to seal up ³⁵  the prophetic vision, ³⁶ 

and to anoint a most holy place. ³⁷ 

Daniel 9:27

9:27 He will confirm a covenant with many for one week. ³⁸ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ³⁹  of abominations will come ⁴⁰  one who destroys,

until the decreed end is poured out on the one who destroys.”

Daniel 10:11

10:11 He said to me, “Daniel, you are of great value. ⁴¹  Understand the words that I am about to ⁴²  speak to you. So stand up, ⁴³  for I have now been sent to you.” When he said this ⁴⁴  to me, I stood up shaking.

Daniel 10:16

10:16 Then ⁴⁵  one who appeared to be a human being ⁴⁶  was touching my lips. I opened my mouth and started to speak, saying to the one who was standing before me, “Sir, ⁴⁷  due to the vision, anxiety has gripped me and I have no strength.

Daniel 11:25

11:25 He will rouse his strength and enthusiasm ⁴⁸  against the king of the south ⁴⁹  with a large army. The king of the south will wage war with a large and very powerful army, but he will not be able to prevail because of the plans devised against him.

Daniel 11:36

11:36 “Then the king ⁵⁰  will do as he pleases. He will exalt and magnify himself above every deity and he will utter presumptuous things against the God of gods. He will succeed until the time of ⁵¹  wrath is completed, for what has been decreed must occur. ⁵² 

Daniel 12:1

12:1 “At that time Michael,

the great prince who watches over your people, ⁵³ 

will arise. ⁵⁴ 

There will be a time of distress

unlike any other from the nation’s beginning ⁵⁵ 

up to that time.

But at that time your own people,

all those whose names are ⁵⁶  found written in the book,

will escape.

[2:10]  ¹ tn Aram “matter, thing.”

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

[2:28]  ³ tn Aram “in the latter days.”

[2:28]  ⁴ tn Aram “your dream and the visions of your head upon your bed.”

[2:30]  ³ tn Aram “not for any wisdom which is in me more than [in] any living man.”

[2:30]  ⁴ tn Aram “they might cause the king to know.” The impersonal plural is used here to refer to the role of God’s spirit in revealing the dream and its interpretation to the king. As J. A. Montgomery says, “it appropriately here veils the mysterious agency” (Daniel [ICC], 164-65).

[2:30]  ⁵ tn Aram “heart.”

[4:8]  ⁴ sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.

[4:33]  ⁵ tn Aram “hour.”

[4:33]  ⁶ tn Or “on.”

[4:33]  ⁷ tn Aram “was fulfilled.”

[4:33]  ⁸ tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.

[5:5]  ⁶ tn Aram “came forth.”

[5:5]  ⁷ sn The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.

[5:5]  ⁸ tn While Aramaic פַּס (pas) can mean the palm of the hand, here it seems to be the back of the hand that is intended.

[5:16]  ⁷ tn The Aramaic text has also the words “about you.”

[5:16]  ⁸ tn Or perhaps “one of three rulers,” in the sense of becoming part of a triumvir. So also v. 29.

[6:15]  ⁸ tc Theodotion lacks the words “came by collusion to the king and.”

[6:15]  ⁹ tn Aram “the king.”

[6:15]  ¹⁰ tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”

[7:6]  ⁹ tn Aram “this.” So also in v. 7.

[7:6]  ¹⁰ tn Aram “and behold, another one.”

[7:6]  ¹¹ tn Or “sides.”

[7:6]  ¹² sn If the third animal is Greece, the most likely identification of these four heads is the four-fold division of the empire of Alexander the Great following his death. See note on Dan 8:8.

[7:19]  ¹⁰ tn Aram “to make certain.”

[8:5]  ¹¹ tn The words “all this” are added in the translation for stylistic reasons and for clarification.

[8:5]  ¹² tn Heb “and behold, a he-goat of the goats.”

[8:5]  ¹³ tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).

[8:5]  ¹⁴ tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.

[9:24]  ¹² tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ¹³ tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ¹⁴ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ¹⁵ tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ¹⁶ tn Or “everlasting.”

[9:24]  ¹⁷ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ¹⁸ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ¹⁹ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[9:27]  ¹³ tn Heb “one seven” (also later in this line).

[9:27]  ¹⁴ tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

[9:27]  ¹⁵ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[10:11]  ¹⁴ tn Or “a treasured person”; KJV “a man greatly beloved”; NASB “man of high esteem.”

[10:11]  ¹⁵ tn The Hebrew participle is often used, as here, to refer to the imminent future.

[10:11]  ¹⁶ tn Heb “stand upon your standing.”

[10:11]  ¹⁷ tn Heb “spoke this word.”

[10:16]  ¹⁵ tn Heb “Behold.”

[10:16]  ¹⁶ tc So most Hebrew MSS; one Hebrew MS along with the Dead Sea Scrolls and LXX read “something that looked like a man’s hand.”

[10:16]  ¹⁷ tn Heb “my lord,” here a title of polite address. Cf. v. 19.

[11:25]  ¹⁶ tn Heb “heart.”

[11:25]  ¹⁷ sn This king of the south was Ptolemy Philometer (ca. 181-145 B.C.).

[11:36]  ¹⁷ sn The identity of this king is problematic. If vv. 36-45 continue the description of Antiochus Epiphanes, the account must be viewed as erroneous, since the details do not match what is known of Antiochus’ latter days. Most modern scholars take this view, concluding that this section was written just shortly before the death of Antiochus and that the writer erred on several key points as he tried to predict what would follow the events of his own day. Conservative scholars, however, usually understand the reference to shift at this point to an eschatological figure, viz., the Antichrist. The chronological gap that this would presuppose to be in the narrative is not necessarily a problem, since by all accounts there are many chronological gaps throughout the chapter, as the historical figures intended by such expressions as “king of the north” and “king of the south” repeatedly shift.

[11:36]  ¹⁸ tn The words “the time of” are added in the translation for clarification.

[11:36]  ¹⁹ tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.

[12:1]  ¹⁸ tn Heb “stands over the sons of your people.”

[12:1]  ¹⁹ tn Heb “will stand up.”

[12:1]  ²⁰ tn Or “from the beginning of a nation.”

[12:1]  ²¹ tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.