Daniel 7:24

7:24 The ten horns

mean that ten kings will arise from that kingdom.

Another king will arise after them,

but he will be different from the earlier ones.

He will humiliate ¹  three kings.

Daniel 4:17

4:17 This announcement is by the decree of the sentinels;

this decision is by the pronouncement of the holy ones,

so that ²  those who are alive may understand

that the Most High has authority over human kingdoms, ³ 

and he bestows them on whomever he wishes.

He establishes over them even the lowliest of human beings.’

Daniel 7:22

7:22 until the Ancient of Days arrived and judgment was rendered ⁴  in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.

Daniel 7:18

7:18 The holy ones ⁵  of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’

Daniel 8:24

8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. ⁶  He will be successful in what he undertakes. ⁷  He will destroy powerful people and the people of the holy ones. ⁸ 

Daniel 7:21

7:21 While I was watching, that horn began to wage war against the holy ones and was defeating ⁹  them,

Daniel 8:8

8:8 The male goat acted even more arrogantly. But no sooner had the large horn become strong than it was broken, and there arose four conspicuous horns ¹⁰  in its place, ¹¹  extending toward the four winds of the sky. ¹² 

Daniel 11:14

11:14 “In those times many will oppose ¹³  the king of the south. ¹⁴  Those who are violent ¹⁵  among your own people will rise up in confirmation of ¹⁶  the vision, but they will falter.

Daniel 11:42

11:42 He will extend his power ¹⁷  against other lands; the land of Egypt will not escape.

Daniel 7:25

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

He will harass ¹⁸  the holy ones of the Most High continually.

His intention ¹⁹  will be to change times established by law. ²⁰ 

They will be delivered into his hand

For a time, times, ²¹  and half a time.

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 ²²  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Daniel 11:17

11:17 His intention ²³  will be to come with the strength of his entire kingdom, and he will form alliances. ²⁴  He will give the king of the south ²⁵  a daughter ²⁶  in marriage in order to destroy the kingdom, but it will not turn out to his advantage.

Daniel 5:2

5:2 While under the influence ²⁷  of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father ²⁸  had confiscated ²⁹  from the temple in Jerusalem ³⁰  – so that the king and his nobles, together with his wives and his concubines, could drink from them. ³¹ 

Daniel 8:13

8:13 Then I heard a holy one ³²  speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?”

[7:24]  ¹ tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”

[4:17]  ² tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”).

[4:17]  ³ tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”

[7:22]  ³ tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).

[7:18]  ⁴ sn The expression holy ones is either a reference to angels or to human beings devoted to God.

[8:24]  ⁵ tn Heb “extraordinarily he will destroy.”

[8:24]  ⁶ tn Heb “he will succeed and act.”

[8:24]  ⁷ tn See the corresponding Aramaic expression in 7:27. If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. One could translate, “people belonging to (i.e., protected by) the holy ones.” If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” One could translate simply “holy people.” For examples of a plural appositional genitive after “people,” see 11:15, 32. Because either interpretation is possible, the translation has deliberately preserved the ambiguity of the Hebrew grammar here.

[7:21]  ⁶ tn Aram “prevailing against” (KJV and ASV both similar); NASB “overpowering them”; TEV “conquered them.”

[8:8]  ⁷ tn The word “horns” is not in the Hebrew text, but is implied.

[8:8]  ⁸ sn The four conspicuous horns refer to Alexander’s successors. After his death, Alexander’s empire was divided up among four of his generals: Cassander, who took Macedonia and Greece; Lysimachus, who took Thrace and parts of Asia Minor; Seleucus, who took Syria and territory to its east; and Ptolemy, who took control of Egypt.

[8:8]  ⁹ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[11:14]  ⁸ tn Heb “stand against.”

[11:14]  ⁹ sn This was Ptolemy V Epiphanes (ca. 203-181 B.C.).

[11:14]  ¹⁰ tn Heb “sons of violence.” “Son(s) is sometimes used idiomatically in Hebrew to indicate that someone is characterized by a certain quality. So the expression “sons of violence” means that these individuals will be characterized by violent deeds.

[11:14]  ¹¹ tn Heb “to cause to stand.”

[11:42]  ⁹ tn Heb “hand.”

[7:25]  ¹⁰ 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]  ¹¹ tn Aram “he will think.”

[7:25]  ¹² tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.

[7:25]  ¹³ 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.”

[7:27]  ¹¹ 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.

[11:17]  ¹² tn Heb “and he will set his face.” Cf. vv. 18, 19.

[11:17]  ¹³ tc The present translation reads מֵישָׁרִים (mesharim, “alliances”) for the MT וִישָׁרִים (viysharim, “uprightness”).

[11:17]  ¹⁴ tn Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.

[11:17]  ¹⁵ tn Heb “the daughter of the women.”

[5:2]  ¹³ tn Or perhaps, “when he had tasted” (cf. NASB) in the sense of officially initiating the commencement of the banquet. The translation above seems preferable, however, given the clear evidence of inebriation in the context (cf. also CEV “he got drunk and ordered”).

[5:2]  ¹⁴ tn Or “ancestor”; or “predecessor” (also in vv. 11, 13, 18). The Aramaic word translated “father” can on occasion denote these other relationships.

[5:2]  ¹⁵ tn Or “taken.”

[5:2]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:2]  ¹⁷ sn Making use of sacred temple vessels for an occasion of reveling and drunkenness such as this would have been a religious affront of shocking proportions to the Jewish captives.

[8:13]  ¹⁴ sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].