Daniel 2:30

2:30 As for me, this mystery was revealed to me not because I possess more wisdom ¹  than any other living person, but so that the king may understand ²  the interpretation and comprehend the thoughts of your mind. ³ 

Daniel 4:17

4:17 This announcement is by the decree of the sentinels;

this decision is by the pronouncement of the holy ones,

so that ⁴  those who are alive may understand

that the Most High has authority over human kingdoms, ⁵ 

and he bestows them on whomever he wishes.

He establishes over them even the lowliest of human beings.’

Daniel 5:11

5:11 There is a man in your kingdom who has within him a spirit of the holy gods. In the days of your father, he proved to have ⁶  insight, discernment, and wisdom like that ⁷  of the gods. ⁸  King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. ⁹ 

Daniel 7:8

7:8 “As I was contemplating the horns, another horn – a small one – came up between them, and three of the former horns were torn out by the roots to make room for it. ¹⁰  This horn had eyes resembling human eyes and a mouth speaking arrogant ¹¹  things.

Daniel 9:27

9:27 He will confirm a covenant with many for one week. ¹² 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ¹³  of abominations will come ¹⁴  one who destroys,

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

Daniel 11:17

11:17 His intention ¹⁵  will be to come with the strength of his entire kingdom, and he will form alliances. ¹⁶  He will give the king of the south ¹⁷  a daughter ¹⁸  in marriage in order to destroy the kingdom, but it will not turn out to his advantage.

Daniel 11:36

11:36 “Then the king ¹⁹  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 ²⁰  wrath is completed, for what has been decreed must occur. ²¹ 

Daniel 12:1

12:1 “At that time Michael,

the great prince who watches over your people, ²² 

will arise. ²³ 

There will be a time of distress

unlike any other from the nation’s beginning ²⁴ 

up to that time.

But at that time your own people,

all those whose names are ²⁵  found written in the book,

will escape.

[2:30]  ¹ tn Aram “not for any wisdom which is in me more than [in] any living man.”

[2:30]  ² 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]  ³ tn Aram “heart.”

[4:17]  ⁴ tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”).

[4:17]  ⁵ tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”

[5:11]  ⁷ tn Aram “[there were] discovered to be in him.”

[5:11]  ⁸ tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.

[5:11]  ⁹ tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”

[5:11]  ¹⁰ tc The MT includes a redundant reference to “your father the king” at the end of v. 11. None of the attempts to explain this phrase as original are very convincing. The present translation deletes the phrase, following Theodotion and the Syriac.

[7:8]  ¹⁰ tn Aram “were uprooted from before it.”

[7:8]  ¹¹ tn Aram “great.” So also in vv. 11, 20.

[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.

[11:17]  ¹⁶ tn Heb “and he will set his face.” Cf. vv. 18, 19.

[11:17]  ¹⁷ tc The present translation reads מֵישָׁרִים (mesharim, “alliances”) for the MT וִישָׁרִים (viysharim, “uprightness”).

[11:17]  ¹⁸ tn Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.

[11:17]  ¹⁹ tn Heb “the daughter of the women.”

[11:36]  ¹⁹ 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]  ²⁰ tn The words “the time of” are added in the translation for clarification.

[11:36]  ²¹ tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.

[12:1]  ²² tn Heb “stands over the sons of your people.”

[12:1]  ²³ tn Heb “will stand up.”

[12:1]  ²⁴ tn Or “from the beginning of a nation.”

[12:1]  ²⁵ tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.