2:25 So Arioch quickly ushered Daniel into the king’s presence, saying to him, “I 8 have found a man from the captives of Judah who can make known the interpretation to the king.”
5:13 So Daniel was brought in before the king. The king said to Daniel, “Are you that Daniel who is one of the captives of Judah, whom my father the king brought from Judah?
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.
1 tn Heb “from all of them.”
2 tn Heb “stood before the king.”
3 tn Heb “said.” So also in v. 12.
4 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.
5 tn Heb “to explain to the king his dreams.”
6 tn Heb “stood before the king.”
7 tn Aram “Daniel.” The proper name is redundant here in English, and has not been included in the translation.
8 sn Arioch’s claim is self-serving and exaggerated. It is Daniel who came to him, and not the other way around. By claiming to have found one capable of solving the king’s dilemma, Arioch probably hoped to ingratiate himself to the king.
9 tn Aram “not for any wisdom which is in me more than [in] any living man.”
10 tn Aram “they might cause the king to know.” The impersonal plural is used here to refer to the role of God’s spirit in revealing the dream and its interpretation to the king. As J. A. Montgomery says, “it appropriately here veils the mysterious agency” (Daniel [ICC], 164-65).
11 tn Aram “heart.”
12 tc Theodotion and the Vulgate lack the phrase “and as iron breaks in pieces.”
13 tn The Aramaic text does not have this word, but it has been added in the translation for clarity.
14 tn The words “the others” are supplied from the context.
15 tc The present translation reads the conjunction, with most medieval Hebrew
16 sn The reference to people being mixed is usually understood to refer to intermarriage.
17 tn Aram “with the seed of men.”
18 tc The present translation reads הֵיךְ דִּי (hekh diy) rather than the MT הֵא־כְדִי (he’-khÿdi). It is a case of wrong word division.
19 tc The LXX and Theodotion lack the words “that Nebuchadnezzar had erected.”
20 tc The present translation reads וְכַסְפָּא (vÿkhaspa’, “and the silver”) with Theodotion and the Vulgate. Cf. v. 2. The form was probably accidentally dropped from the Aramaic text by homoioteleuton.
21 tn Aram “the temple of the house of God.” The phrase seems rather awkward. The Vulgate lacks “of the house of God,” while Theodotion and the Syriac lack “the house.”
22 tn Aram “said.” So also in vv. 24, 25.
23 sn The den was perhaps a pit below ground level which could be safely observed from above.
24 tn Aram “answered and said [to Daniel].”
25 tn Aram “mouth.”
26 sn The purpose of the den being sealed was to prevent unauthorized tampering with the opening of the den. Any disturbance of the seal would immediately alert the officials to improper activity of this sort.
27 tn Aram “the signet rings.”
28 tn Aram “what is certain.”
29 tn Aram “and made known.”
30 tn Aram “matter,” but the matter at hand is of course the vision.
31 tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.
32 sn In prescientific Israelite thinking the stars were associated with the angelic members of God’s heavenly assembly. See Judg 5:20; Job 38:7; Isa 40:26. In west Semitic mythology the stars were members of the high god’s divine assembly (see Isa 14:13).
33 tn Heb “on my face.”
34 tn Or “human one.”