Daniel 3:9

3:9 They said ¹  to King Nebuchadnezzar, “O king, live forever! ² 

Daniel 4:19

Daniel Interprets Nebuchadnezzar’s Dream

4:19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time; ³  his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, ⁴  if only the dream were for your enemies and its interpretation applied to your adversaries!

Daniel 5:10

5:10 Due to the noise ⁵  caused by the king and his nobles, the queen mother ⁶  then entered the banquet room. She ⁷  said, “O king, live forever! Don’t be alarmed! Don’t be shaken!

Daniel 6:6

6:6 So these supervisors and satraps came by collusion ⁸  to the king and said ⁹  to him, “O King Darius, live forever!

Daniel 6:21

6:21 Then Daniel spoke to ¹⁰  the king, “O king, live forever!

Daniel 6:1

Daniel is Thrown into a Lions’ Den

6:1 It seemed like a good idea to Darius ¹¹  to appoint over the kingdom 120 satraps ¹²  who would be in charge of the entire kingdom.

Daniel 10:1

An Angel Appears to Daniel

10:1 ¹³ In the third ¹⁴  year of King Cyrus of Persia a message was revealed to Daniel (who was also called Belteshazzar). This message was true and concerned a great war. ¹⁵  He understood the message and gained insight by the vision.

Daniel 10:1

An Angel Appears to Daniel

10:1 ¹⁶ In the third ¹⁷  year of King Cyrus of Persia a message was revealed to Daniel (who was also called Belteshazzar). This message was true and concerned a great war. ¹⁸  He understood the message and gained insight by the vision.

Daniel 1:1

Daniel Finds Favor in Babylon

1:1 In the third ¹⁹  year of the reign of King Jehoiakim of Judah, King Nebuchadnezzar ²⁰  of Babylon advanced against Jerusalem ²¹  and laid it under siege. ²² 

Daniel 1:1

Daniel Finds Favor in Babylon

1:1 In the third ²³  year of the reign of King Jehoiakim of Judah, King Nebuchadnezzar ²⁴  of Babylon advanced against Jerusalem ²⁵  and laid it under siege. ²⁶ 

Nehemiah 2:3

2:3 I replied to the king, “O king, live forever! Why would I not appear dejected when the city with the graves of my ancestors ²⁷  lies desolate and its gates destroyed ²⁸  by fire?”

Matthew 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ²⁹  “Hosanna ³⁰  to the Son of David! Blessed is the one who comes in the name of the Lord! ³¹  Hosanna in the highest!”

Mark 11:9-10

11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! ³²  Blessed is the one who comes in the name of the Lord! ³³  11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”

[3:9]  ¹ tn Aram “answered and said,” a common Aramaic idiom that occurs repeatedly in this chapter.

[3:9]  ² sn O king, live forever! is a comment of typical court courtesy that is not necessarily indicative of the real sentiments of the speaker. Ancient oriental court protocol could sometimes require a certain amount of hypocrisy.

[4:19]  ³ tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.

[4:19]  ⁴ tn Aram “my lord.”

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

[5:10]  ⁶ 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]  ⁷ 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.

[6:6]  ⁸ tn The Aramaic verb רְגַשׁ (rÿgash) occurs three times in this chapter (vv. 7, 12, 16). Its meaning is widely disputed by commentators, and the versions vary considerably in how they render the word. The suggestion that it means “to come thronging” (BDB 1112 s.v.; cf. NAB) seems inappropriate, since it is unlikely that subordinates would enter a royal court in such a reckless fashion. The ancient versions struggled with the word and are not in agreement in their understanding of its meaning. In this chapter the word apparently means to act in agreement with other parties in the pursuit of a duplicitous goal, namely the entrapment of Daniel. Cf. NIV, NCV “went as a group”; NRSV “conspired and came to the king.”

[6:6]  ⁹ tn Aram “thus they were saying.”

[6:21]  ¹⁰ tn Aram “with.”

[6:1]  ¹¹ tn Aram “It was pleasing before Darius.”

[6:1]  ¹² tn This is a technical term for an official placed in charge of a region of the empire (cf. KJV, NLT “prince[s]”; NCV, TEV “governors”). These satraps were answerable to a supervisor, who in turn answered to Darius.

[10:1]  ¹³ sn This chapter begins the final unit in the book of Daniel, consisting of chapters 10-12. The traditional chapter divisions to some extent obscure the relationship of these chapters.

[10:1]  ¹⁴ tc The LXX has “first.”

[10:1]  ¹⁵ tn The meaning of the Hebrew word צָבָא (tsava’) is uncertain in this context. The word most often refers to an army or warfare. It may also mean “hard service,” and many commentators take that to be the sense here (i.e., “the service was great”). The present translation assumes the reference to be to the spiritual conflicts described, for example, in 10:16–11:1.

[10:1]  ¹⁶ sn This chapter begins the final unit in the book of Daniel, consisting of chapters 10-12. The traditional chapter divisions to some extent obscure the relationship of these chapters.

[10:1]  ¹⁷ tc The LXX has “first.”

[10:1]  ¹⁸ tn The meaning of the Hebrew word צָבָא (tsava’) is uncertain in this context. The word most often refers to an army or warfare. It may also mean “hard service,” and many commentators take that to be the sense here (i.e., “the service was great”). The present translation assumes the reference to be to the spiritual conflicts described, for example, in 10:16–11:1.

[1:1]  ¹⁹ sn The third year of the reign of Jehoiakim would be ca. 605 B.C. At this time Daniel would have been a teenager. The reference to Jehoiakim’s third year poses a serious crux interpretum, since elsewhere these events are linked to his fourth year (Jer 25:1; cf. 2 Kgs 24:1; 2 Chr 36:5-8). Apparently Daniel is following an accession year chronology, whereby the first partial year of a king’s reign was reckoned as the accession year rather than as the first year of his reign. Jeremiah, on the other hand, is following a nonaccession year chronology, whereby the accession year is reckoned as the first year of the king’s reign. In that case, the conflict is only superficial. Most modern scholars, however, have concluded that Daniel is historically inaccurate here.

[1:1]  ²⁰ sn King Nebuchadnezzar ruled Babylon from ca. 605-562 B.C.

[1:1]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:1]  ²² sn This attack culminated in the first of three major deportations of Jews to Babylon. The second one occurred in 597 B.C. and included among many other Jewish captives the prophet Ezekiel. The third deportation occurred in 586 B.C., at which time the temple and the city of Jerusalem were thoroughly destroyed.

[1:1]  ²³ sn The third year of the reign of Jehoiakim would be ca. 605 B.C. At this time Daniel would have been a teenager. The reference to Jehoiakim’s third year poses a serious crux interpretum, since elsewhere these events are linked to his fourth year (Jer 25:1; cf. 2 Kgs 24:1; 2 Chr 36:5-8). Apparently Daniel is following an accession year chronology, whereby the first partial year of a king’s reign was reckoned as the accession year rather than as the first year of his reign. Jeremiah, on the other hand, is following a nonaccession year chronology, whereby the accession year is reckoned as the first year of the king’s reign. In that case, the conflict is only superficial. Most modern scholars, however, have concluded that Daniel is historically inaccurate here.

[1:1]  ²⁴ sn King Nebuchadnezzar ruled Babylon from ca. 605-562 B.C.

[1:1]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:1]  ²⁶ sn This attack culminated in the first of three major deportations of Jews to Babylon. The second one occurred in 597 B.C. and included among many other Jewish captives the prophet Ezekiel. The third deportation occurred in 586 B.C., at which time the temple and the city of Jerusalem were thoroughly destroyed.

[2:3]  ²⁷ tn Heb “fathers” (also in v. 5).

[2:3]  ²⁸ tn Heb “devoured” or “eaten” (so also in Neh 2:13).

[21:9]  ²⁹ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ³⁰ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[21:9]  ³¹ sn A quotation from Ps 118:25-26.

[11:9]  ³² tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[11:9]  ³³ sn A quotation from Ps 118:25-26.