Daniel 5:24

5:24 Therefore the palm of a hand was sent from him, and this writing was inscribed.

Daniel 5:5

5:5 At that very moment the fingers of a human hand appeared ¹  and wrote on the plaster of the royal palace wall, opposite the lampstand. ²  The king was watching the back ³  of the hand that was writing.

Daniel 2:34

2:34 You were watching as ⁴  a stone was cut out, ⁵  but not by human hands. It struck the statue on its iron and clay feet, breaking them in pieces.

Daniel 3:17

3:17 If ⁶  our God whom we are serving exists, ⁷  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.

Daniel 6:27

6:27 He rescues and delivers

and performs signs and wonders

in the heavens and on the earth.

He has rescued Daniel from the power ⁸  of the lions!”

Daniel 7:25

7:25 He will speak words against the Most High.

He will harass ⁹  the holy ones of the Most High continually.

His intention ¹⁰  will be to change times established by law. ¹¹ 

They will be delivered into his hand

For a time, times, ¹²  and half a time.

Daniel 2:38

2:38 Wherever human beings, ¹³  wild animals, ¹⁴  and birds of the sky live – he has given them into your power. ¹⁵  He has given you authority over them all. You are the head of gold.

Daniel 2:45

2:45 You saw that a stone was cut from a mountain, but not by human hands; it smashed the iron, bronze, clay, silver, and gold into pieces. The great God has made known to the king what will occur in the future. ¹⁶  The dream is certain, and its interpretation is reliable.”

Daniel 4:35

4:35 All the inhabitants of the earth are regarded as nothing. ¹⁷ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ¹⁸  his hand

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

Daniel 3:15

3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” ¹⁹ 

Daniel 5:23

5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods ²⁰  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ²¹  your very breath and all your ways!

[5:5]  ¹ tn Aram “came forth.”

[5:5]  ² sn The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.

[5:5]  ³ tn While Aramaic פַּס (pas) can mean the palm of the hand, here it seems to be the back of the hand that is intended.

[2:34]  ¹ tn Aram “until.”

[2:34]  ² tc The LXX, Theodotion, and the Vulgate have “from a mountain,” though this is probably a harmonization with v. 45.

[3:17]  ¹ tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ² tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

[6:27]  ¹ tn Aram “hand.”

[7:25]  ¹ tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.”

[7:25]  ² tn Aram “he will think.”

[7:25]  ³ tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.

[7:25]  ⁴ sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”

[2:38]  ¹ tn Aram “the sons of man.”

[2:38]  ² tn Aram “the beasts of the field.”

[2:38]  ³ tn Aram “hand.”

[2:45]  ¹ tn Aram “after this.”

[4:35]  ¹ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ² tn Aram “strikes against.”

[3:15]  ¹ tn Aram “hand.” So also in v. 17.

[5:23]  ¹ tn Aram “which.”

[5:23]  ² tn Aram “in whose hand [are].”