Daniel 5:30

5:30 And in that very night Belshazzar, the Babylonian king, ¹  was killed. ² 

Daniel 3:6

3:6 Whoever does not bow down and pay homage will immediately ³  be thrown into the midst of a furnace of blazing fire!”

Daniel 3:8

3:8 Now ⁴  at that time certain ⁵  Chaldeans came forward and brought malicious accusations against ⁶  the Jews.

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 ⁷  insight, discernment, and wisdom like that ⁸  of the gods. ⁹  King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. ¹⁰ 

Daniel 4:21

4:21 whose foliage was attractive and its fruit plentiful, and from which there was food available for all, under whose branches wild animals ¹¹  used to live, and in whose branches birds of the sky used to nest –

Daniel 2:41

2:41 In that you were seeing feet and toes ¹²  partly of wet clay ¹³  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. ¹⁴ 

Daniel 3:7

3:7 Therefore when they all ¹⁵  heard the sound of the horn, flute, zither, trigon, harp, pipes, ¹⁶  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 4:8

4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, ¹⁷  and in whom there is a spirit of the holy gods). I recounted the dream for him as well,

Daniel 4:12

4:12 Its foliage was attractive and its fruit plentiful;

on it there was food enough for all.

Under it the wild animals ¹⁸  used to seek shade,

and in its branches the birds of the sky used to nest.

All creatures ¹⁹  used to feed themselves from it.

Daniel 4:33

4:33 Now in that very moment ²⁰  this pronouncement about ²¹  Nebuchadnezzar came true. ²²  He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle’s feathers, and his nails like a bird’s claws. ²³ 

Daniel 4:36

4:36 At that time my sanity returned to me. I was restored ²⁴  to the honor of my kingdom, and my splendor returned to me. My ministers and my nobles were seeking me out, and I was reinstated ²⁵  over my kingdom. I became even greater than before.

Daniel 5:5

5:5 At that very moment the fingers of a human hand appeared ²⁶  and wrote on the plaster of the royal palace wall, opposite the lampstand. ²⁷  The king was watching the back ²⁸  of the hand that was writing.

Daniel 5:12

5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret ²⁹  dreams, solve riddles, and decipher knotty problems. ³⁰  Now summon ³¹  Daniel, and he will disclose the interpretation.”

Daniel 6:3

6:3 Now this Daniel was distinguishing himself above the other supervisors and the satraps, for he had an extraordinary spirit. In fact, the king intended to appoint him over the entire kingdom.

Daniel 6:23

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.

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?” ³² 

[5:30]  ¹ tn Aram “king of the Chaldeans.”

[5:30]  ² sn The year was 539 B.C. At this time Daniel would have been approximately eighty-one years old. The relevant extra-biblical records describing the fall of Babylon include portions of Herodotus, Xenophon, Berossus (cited in Josephus), the Cyrus Cylinder, and the Babylonian Chronicle.

[3:6]  ³ tn Aram “in that hour.”

[3:8]  ⁵ tc This expression is absent in Theodotion.

[3:8]  ⁶ tn Aram “men.”

[3:8]  ⁷ tn Aram “ate the pieces of.” This is a rather vivid idiom for slander.

[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.

[4:21]  ⁹ tn Aram “the beasts of the field” (also in vv. 23, 25, 32).

[2:41]  ¹¹ tc The LXX lacks “and toes.”

[2:41]  ¹² tn Aram “potter’s clay.”

[2:41]  ¹³ tn Aram “clay of clay” (also in v. 43).

[3:7]  ¹³ tn Aram “all the peoples.”

[3:7]  ¹⁴ 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.

[4:8]  ¹⁵ sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.

[4:12]  ¹⁷ tn Aram “the beasts of the field.”

[4:12]  ¹⁸ tn Aram “all flesh.”

[4:33]  ¹⁹ tn Aram “hour.”

[4:33]  ²⁰ tn Or “on.”

[4:33]  ²¹ tn Aram “was fulfilled.”

[4:33]  ²² tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.

[4:36]  ²¹ tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.

[4:36]  ²² tc The translation reads הָתְקְנֵת (hotqÿnet, “I was established”) rather than the MT הָתְקְנַת (hotqÿnat, “it was established”). As it stands, the MT makes no sense here.

[5:5]  ²³ tn Aram “came forth.”

[5:5]  ²⁴ sn The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.

[5:5]  ²⁵ 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.

[5:12]  ²⁵ tc The translation reads מִפְשַׁר (mifshar) rather than the MT מְפַשַּׁר (mÿfashar) and later in the verse reads וּמִשְׁרֵא (mishre’) rather than the MT וּמְשָׁרֵא (mÿshare’). The Masoretes have understood these Aramaic forms to be participles, but they are more likely to be vocalized as infinitives. As such, they have an epexegetical function in the syntax of their clause.

[5:12]  ²⁶ tn Aram “to loose knots.”

[5:12]  ²⁷ tn Aram “let [Daniel] be summoned.”

[3:15]  ²⁷ tn Aram “hand.” So also in v. 17.