Daniel 5:19

5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear ¹  before him. He killed whom he wished, he spared ²  whom he wished, he exalted whom he wished, and he brought low whom he wished.

Daniel 4:26

4:26 They said to leave the taproot of the tree, for your kingdom will be restored to you when you come to understand that heaven ³  rules.

Daniel 2:41

2:41 In that you were seeing feet and toes ⁴  partly of wet clay ⁵  and partly of iron, so this will be a divided kingdom. Some of the strength of iron will be in it, for you saw iron mixed with wet clay. ⁶ 

Daniel 2:43

2:43 And ⁷  in that you saw iron mixed with wet clay, so people will be mixed ⁸  with one another ⁹  without adhering to one another, just as ¹⁰  iron does not mix with clay.

Daniel 4:8

4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, ¹¹  and in whom there is a spirit of the holy gods). I recounted the dream for him as well,

Daniel 4:37

4:37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live ¹²  in pride.

Daniel 4:23

4:23 As for the king seeing a holy sentinel coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave its taproot in the ground, with a band of iron and bronze around it, surrounded by the grass of the field. Let it become damp with the dew of the sky, and let it live with the wild animals, until seven periods of time go by for him’ –

[5:19]  ¹ tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”

[5:19]  ² tn Aram “let live.” This Aramaic form is the aphel participle of חַיָה(khayah, “to live”). Theodotion and the Vulgate mistakenly take the form to be from מְחָא (mÿkha’, “to smite”).

[4:26]  ³ sn The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Cf. the expression “kingdom of heaven” in the NT and such statements as “I have sinned against heaven and in your sight” (Luke 15:21).

[2:41]  ⁵ tc The LXX lacks “and toes.”

[2:41]  ⁶ tn Aram “potter’s clay.”

[2:41]  ⁷ tn Aram “clay of clay” (also in v. 43).

[2:43]  ⁷ tc The present translation reads the conjunction, with most medieval Hebrew MSS, LXX, Vulgate, and the Qere. The Kethib lacks the conjunction.

[2:43]  ⁸ sn The reference to people being mixed is usually understood to refer to intermarriage.

[2:43]  ⁹ tn Aram “with the seed of men.”

[2:43]  ¹⁰ tc The present translation reads הֵיךְ דִּי (hekh diy) rather than the MT הֵא־כְדִי (he’-khÿdi). It is a case of wrong word division.

[4:8]  ⁹ sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.

[4:37]  ¹¹ tn Aram “walk.”