Daniel 3:2-3

3:2 Then King Nebuchadnezzar sent out a summons to assemble the satraps, prefects, governors, counselors, treasurers, judges, magistrates, ¹  and all the other authorities of the province to attend the dedication of the statue that he ²  had erected. 3:3 So the satraps, prefects, governors, counselors, treasurers, judges, magistrates, and all the other provincial authorities assembled for the dedication of the statue that King Nebuchadnezzar had erected. They were standing in front of the statue that Nebuchadnezzar had erected. ³ 

Daniel 3:5

3:5 When you hear the sound of the horn, flute, zither, ⁴  trigon, harp, pipes, and all kinds of music, you must ⁵  bow down and pay homage to the golden statue that King Nebuchadnezzar has erected.

Daniel 3:7

3:7 Therefore when they all ⁶  heard the sound of the horn, flute, zither, trigon, harp, pipes, ⁷  and all kinds of music, all the peoples, nations, and language groups began bowing down and paying homage to the golden statue that King Nebuchadnezzar had erected.

Daniel 3:10

3:10 You have issued an edict, O king, that everyone must bow down and pay homage to the golden statue when they hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music.

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 ⁸  my dream that I saw and set forth its interpretation!

Daniel 4:35

4:35 All the inhabitants of the earth are regarded as nothing. ⁹ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ¹⁰  his hand

and says to him, ‘What have you done?’

Daniel 6:23-24

6:23 Then the king was delighted and gave an order to haul Daniel up from the den. So Daniel was hauled up out of the den. He had no injury of any kind, because he had trusted in his God. 6:24 The king gave another order, ¹¹  and those men who had maliciously accused ¹²  Daniel were brought and thrown ¹³  into the lions’ den – they, their children, and their wives. ¹⁴  They did not even reach the bottom of the den before the lions overpowered them and crushed all their bones.

Daniel 7:14

7:14 To him was given ruling authority, honor, and sovereignty.

All peoples, nations, and language groups were serving ¹⁵  him.

His authority is eternal and will not pass away. ¹⁶ 

His kingdom will not be destroyed. ¹⁷ 

Daniel 7:27

7:27 Then the kingdom, authority,

and greatness of the kingdoms under all of heaven

will be delivered to the people of the holy ones ¹⁸  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Daniel 9:11

9:11 “All Israel has broken ¹⁹  your law and turned away by not obeying you. ²⁰  Therefore you have poured out on us the judgment solemnly threatened ²¹  in the law of Moses the servant of God, for we have sinned against you. ²² 

[3:2]  ¹ sn The specific duties of the seven types of officials listed here (cf. vv. 3, 27) are unclear. The Aramaic words that are used are transliterations of Akkadian or Persian technical terms whose exact meanings are uncertain. The translations given here follow suggestions set forth in BDB.

[3:2]  ² tn Aram “Nebuchadnezzar the king.” The proper name and title have been replaced by the relative pronoun (“he”) in the translation for stylistic reasons.

[3:3]  ³ tc The LXX and Theodotion lack the words “that Nebuchadnezzar had erected.”

[3:5]  ⁵ sn The word zither (Aramaic קִיתָרוֹס [qitaros]), and the words for harp (Aramaic פְּסַנְתֵּרִין [pÿsanterin]) and pipes (Aramaic סוּמְפֹּנְיָה [sumponÿyah]), are of Greek derivation. Though much has been made of this in terms of suggesting a date in the Hellenistic period for the writing of the book, it is not surprising that a few Greek cultural terms, all of them the names of musical instruments, should appear in this book. As a number of scholars have pointed out, the bigger surprise (if, in fact, the book is to be dated to the Hellenistic period) may be that there are so few Greek loanwords in Daniel.

[3:5]  ⁶ tn The imperfect Aramaic verbs have here an injunctive nuance.

[3:7]  ⁷ tn Aram “all the peoples.”

[3:7]  ⁸ tc Though not in the Aramaic text of BHS, this word appears in many medieval Hebrew MSS, some LXX MSS, and Vulgate. Cf. vv. 5, 10, 15.

[4:9]  ⁹ 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.

[4:35]  ¹¹ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ¹² tn Aram “strikes against.”

[6:24]  ¹³ tn Aram “said.”

[6:24]  ¹⁴ tn Aram “had eaten the pieces of.” The Aramaic expression is ironic, in that the accusers who had figuratively “eaten the pieces of Daniel” are themselves literally devoured by the lions.

[6:24]  ¹⁵ tn The Aramaic active impersonal verb is often used as a substitute for the passive.

[6:24]  ¹⁶ tc The LXX specifies only the two overseers, together with their families, as those who were cast into the lions’ den.

[7:14]  ¹⁵ tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ¹⁶ tn Aram “is an eternal authority which will not pass away.”

[7:14]  ¹⁷ tn Aram “is one which will not be destroyed.”

[7:27]  ¹⁷ tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.

[9:11]  ¹⁹ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ²⁰ tn Heb “by not paying attention to your voice.”

[9:11]  ²¹ tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ²² tn Heb “him.”