Ezra 6:10

6:10 so that they may be offering incense to the God of heaven and may be praying for the good fortune of the king and his family. ¹ 

Ezra 7:23

7:23 Everything that the God of heaven has required should be precisely done for the temple of the God of heaven. Why should there be wrath ²  against the empire of the king and his sons?

Daniel 4:19

Daniel Interprets Nebuchadnezzar’s Dream

4:19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time; ³  his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, ⁴  if only the dream were for your enemies and its interpretation applied to your adversaries!

Daniel 4:1

4:1 (3:31) ⁵  “King Nebuchadnezzar, to all peoples, nations, and language groups that live in all the land: Peace and prosperity! ⁶ 

Daniel 2:1-2

Nebuchadnezzar Has a Disturbing Dream

2:1 In the second year of his ⁷  reign Nebuchadnezzar had many dreams. ⁸  His mind ⁹  was disturbed and he suffered from insomnia. ¹⁰  2:2 The king issued an order ¹¹  to summon the magicians, astrologers, sorcerers, and wise men ¹²  in order to explain his dreams to him. ¹³  So they came and awaited the king’s instructions. ¹⁴ 

[6:10]  ¹ tn Aram “for the life of the king and his sons.”

[7:23]  ² tn The Aramaic word used here for “wrath” (קְצַף, qÿtsaf; cf. Heb קָצַף, qatsaf) is usually used in the Hebrew Bible for God’s anger as opposed to human anger (but contra Eccl 5:17 [MT 5:16]; Esth 1:18; 2 Kgs 3:27). The fact that this word is used in v. 23 may have theological significance, pointing to the possibility of divine judgment if the responsible parties should fail to make available these provisions for the temple.

[4:19]  ³ tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.

[4:19]  ⁴ tn Aram “my lord.”

[4:1]  ⁵ sn Beginning with 4:1, the verse numbers through 4:37 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 4:1 ET = 3:31 AT, 4:2 ET = 3:32 AT, 4:3 ET = 3:33 AT, 4:4 ET = 4:1 AT, etc., through 4:37 ET = 4:34 AT. Thus Dan 3:31-33 of the Aramaic text appears as Dan 4:1-3 in the English Bible, and the corresponding verses of ch. 4 differ accordingly. In spite of the division of the Aramaic text, a good case can be made that 3:31-33 AT (= 4:1-3 ET) is actually the introduction to ch. 4.

[4:1]  ⁶ tn Aram “May your peace increase!”

[2:1]  ⁷ tn Heb “Nebuchadnezzar’s.” The possessive pronoun is substituted in the translation for stylistic reasons.

[2:1]  ⁸ tn Heb “dreamed dreams.” The plural is used here and in v. 2, but the singular in v. 3. The plural “dreams” has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 §124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: “Nebuchadnezzar was in a trance.” See further, J. A. Montgomery, Daniel (ICC), 142.

[2:1]  ⁹ tn Heb “his spirit.”

[2:1]  ¹⁰ tn Heb “his sleep left (?) him.” The use of the verb הָיָה (hayah, “to be”) here is unusual. The context suggests a meaning such as “to be finished” or “gone.” Cf. Dan 8:27. Some scholars emend the verb to read נָדְדָה (nadÿdah, “fled”); cf. Dan 6:19. See further, DCH 2:540 s.v. היה I Ni.3; HALOT 244 s.v. היה nif; BDB 227-28 s.v. הָיָה Niph.2.

[2:2]  ¹¹ tn Heb “said.” So also in v. 12.

[2:2]  ¹² tn Heb “Chaldeans.” The term Chaldeans (Hebrew כַּשְׂדִּים, kasdim) is used in the book of Daniel both in an ethnic sense and, as here, to refer to a caste of Babylonian wise men and astrologers.

[2:2]  ¹³ tn Heb “to explain to the king his dreams.”

[2:2]  ¹⁴ tn Heb “stood before the king.”