Daniel 2:16

2:16 So Daniel went in and ¹  requested the king to grant him time, that he might disclose the interpretation to the king.

Daniel 2:24

2:24 Then Daniel went in to see ²  Arioch (whom the king had appointed to destroy the wise men of Babylon). He came ³  and said to him, “Don’t destroy the wise men of Babylon! Escort me ⁴  to the king, and I will disclose the interpretation to him!” ⁵ 

Daniel 4:6-7

4:6 So I issued an order ⁶  for all the wise men of Babylon to be brought ⁷  before me so that they could make known to me the interpretation of the dream. 4:7 When the magicians, astrologers, wise men, and diviners entered, I recounted the dream for them. But they were unable to make known its interpretation to me.

Daniel 5:8

5:8 So all the king’s wise men came in, but they were unable to read the writing or to make known its ⁸  interpretation to the king.

Daniel 5:15

5:15 Now the wise men and ⁹  astrologers were brought before me to read this writing and make known to me its interpretation. But they were unable to disclose the interpretation of the message.

Daniel 6:18

6:18 Then the king departed to his palace. But he spent the night without eating, and no diversions ¹⁰  were brought to him. He was unable to sleep. ¹¹ 

Daniel 2:25

2:25 So Arioch quickly ushered Daniel into the king’s presence, saying to him, “I ¹²  have found a man from the captives of Judah who can make known the interpretation to the king.”

Daniel 4:8

4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, ¹³  and in whom there is a spirit of the holy gods). I recounted the dream for him as well,

Daniel 5:10

5:10 Due to the noise ¹⁴  caused by the king and his nobles, the queen mother ¹⁵  then entered the banquet room. She ¹⁶  said, “O king, live forever! Don’t be alarmed! Don’t be shaken!

Daniel 5:13

5:13 So Daniel was brought in before the king. The king said to Daniel, “Are you that Daniel who is one of the captives of Judah, whom my father the king brought from Judah?

Daniel 5:7

5:7 The king called out loudly ¹⁷  to summon ¹⁸  the astrologers, wise men, and diviners. The king proclaimed ¹⁹  to the wise men of Babylon that anyone who could read this inscription and disclose its interpretation would be clothed in purple ²⁰  and have a golden collar ²¹  placed on his neck and be third ruler in the kingdom.

Daniel 6:10

6:10 When Daniel realized ²²  that a written decree had been issued, he entered his home, where the windows ²³  in his upper room opened toward Jerusalem. ²⁴  Three ²⁵  times daily he was ²⁶  kneeling ²⁷  and offering prayers and thanks to his God just as he had been accustomed to do previously.

[2:16]  ¹ tc Theodotion and the Syriac lack the words “went in and.”

[2:24]  ² tc The MT has עַל עַל (’al ’al, “he entered upon”). Several medieval Hebrew MSS lack the verb, although this may be due to haplography.

[2:24]  ³ tc The LXX and Vulgate, along with one medieval Hebrew MS, lack this verb.

[2:24]  ⁴ tn Aram “cause me to enter.” So also in v. 25.

[2:24]  ⁵ tn Aram “the king.”

[4:6]  ³ tn Aram “from me there was placed a decree.”

[4:6]  ⁴ tn The Aramaic infinitive here is active.

[5:8]  ⁴ tc Read וּפִשְׁרֵהּ (ufishreh) with the Qere rather than וּפִשְׁרָא (ufishra’) of the Kethib.

[5:15]  ⁵ tn The Aramaic text does not have “and.” The term “astrologers” is either an appositive for “wise men” (cf. KJV, NKJV, ASV, RSV, NRSV), or the construction is to be understood as asyndetic (so the translation above).

[6:18]  ⁶ tn The meaning of Aramaic דַּחֲוָה (dakhavah) is a crux interpretum. Suggestions include “music,” “dancing girls,” “concubines,” “table,” “food” – all of which are uncertain. The translation employed here, suggested by earlier scholars, is deliberately vague. A number of recent English versions follow a similar approach with “entertainment” (e.g., NASB, NIV, NCV, TEV, CEV, NLT). On this word see further, HALOT 1849-50 s.v.; E. Vogt, Lexicon linguae aramaicae, 37.

[6:18]  ⁷ tn Aram “his sleep fled from him.”

[2:25]  ⁷ sn Arioch’s claim is self-serving and exaggerated. It is Daniel who came to him, and not the other way around. By claiming to have found one capable of solving the king’s dilemma, Arioch probably hoped to ingratiate himself to the king.

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

[5:10]  ⁹ tn Aram “words of the king.”

[5:10]  ¹⁰ tn Aram “the queen” (so NAB, NASB, NIV, NRSV). In the following discourse this woman is able to recall things about Daniel that go back to the days of Nebuchadnezzar, things that Belshazzar does not seem to recollect. It is likely that she was the wife not of Belshazzar but of Nabonidus or perhaps even Nebuchadnezzar. In that case, “queen” here means “queen mother” (cf. NCV “the king’s mother”).

[5:10]  ¹¹ tn Aram “The queen.” The translation has used the pronoun “she” instead because repetition of the noun here would be redundant in terms of English style.

[5:7]  ¹⁰ tn Aram “in strength.”

[5:7]  ¹¹ tn Aram “cause to enter.”

[5:7]  ¹² tn Aram “answered and said.”

[5:7]  ¹³ sn Purple was a color associated with royalty in the ancient world.

[5:7]  ¹⁴ tn The term translated “golden collar” here probably refers to something more substantial than merely a gold chain (cf. NIV, NCV, NRSV, NLT) or necklace (cf. NASB).

[6:10]  ¹¹ tn Aram “knew.”

[6:10]  ¹² sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.

[6:10]  ¹³ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:10]  ¹⁴ sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.

[6:10]  ¹⁵ tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ¹⁶ tn Aram “kneeling on his knees” (so NASB).