Daniel 8:19

8:19 Then he said, “I am going to inform you about what will happen in the latter time of wrath, for the vision ¹  pertains to the appointed time of the end.

Daniel 10:1

An Angel Appears to Daniel

10:1 ² In the third ³  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. ⁴  He understood the message and gained insight by the vision.

Isaiah 14:31

14:31 Wail, O city gate!

Cry out, O city!

Melt with fear, ⁵  all you Philistines!

For out of the north comes a cloud of smoke,

and there are no stragglers in its ranks. ⁶ 

Acts 17:26

17:26 From one man ⁷  he made every nation of the human race ⁸  to inhabit the entire earth, ⁹  determining their set times ¹⁰  and the fixed limits of the places where they would live, ¹¹ 

Galatians 4:2

4:2 But he is under guardians ¹²  and managers until the date set by his ¹³  father.

[8:19]  ¹ tn The Hebrew text does not actually state the referent (the vision Daniel saw in vv. 8-12; cf. also v. 13), which has been specified in the translation for clarity. Some Greek witnesses add “the vision” here.

[10:1]  ² 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]  ³ tc The LXX has “first.”

[10:1]  ⁴ 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.

[14:31]  ⁵ tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.

[14:31]  ⁶ tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.

[17:26]  ⁷ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ⁸ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ⁹ tn Grk “to live over all the face of the earth.”

[17:26]  ¹⁰ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ¹¹ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[4:2]  ¹² tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.

[4:2]  ¹³ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).