2:25 So Arioch quickly ushered Daniel into the king’s presence, saying to him, “I 5 have found a man from the captives of Judah who can make known the interpretation to the king.”
4:35 All the inhabitants of the earth are regarded as nothing. 7
He does as he wishes with the army of heaven
and with those who inhabit the earth.
No one slaps 8 his hand
and says to him, ‘What have you done?’
6:14 When the king heard this, 9 he was very upset and began thinking about 10 how he might rescue Daniel. Until late afternoon 11 he was struggling to find a way to rescue him. 6:15 Then those men came by collusion to the king and 12 said to him, 13 “Recall, 14 O king, that it is a law of the Medes and Persians that no edict or decree that the king issues can be changed.”
“And with 15 the clouds of the sky 16
one like a son of man 17 was approaching.
He went up to the Ancient of Days
and was escorted 18 before him.
“O Lord, 22 great and awesome God who is faithful to his covenant 23 with those who love him and keep his commandments,
1 tn Heb “said.” So also in v. 12.
2 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.
3 tn Heb “to explain to the king his dreams.”
4 tn Heb “stood before the king.”
5 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.
6 sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.
7 tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew
8 tn Aram “strikes against.”
9 tn Aram “the word.”
10 tn Aram “placed his mind on.”
11 tn Aram “the entrances of the sun.”
12 tc Theodotion lacks the words “came by collusion to the king and.”
13 tn Aram “the king.”
14 tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”
15 tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).
16 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
17 sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.
18 tn Aram “they brought him near.”
19 tn Aram “what is certain.”
20 tn Aram “and made known.”
21 tn Aram “matter,” but the matter at hand is of course the vision.
22 tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay).
23 tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.
24 tn Or “righteous.”
25 tn Heb “in all his deeds which he has done.”
26 tn Heb “we have not listened to his voice.”
27 tn Heb “his face.” See v. 19 as well.
28 sn The commander is probably the Roman commander, Lucius Cornelius Scipio.
29 tn The Hebrew here is difficult in that the negative בִּלְתִּי (biltiy, “not”) is used in an unusual way. The sense is not entirely clear.
30 tn Heb “his shameful conduct he will return to him.”
31 tn Heb “on his place.”
32 sn The one who will send out an exactor of tribute was Seleucus IV Philopator (ca. 187-176
33 sn Perhaps this exactor of tribute was Heliodorus (cf. 2 Maccabees 3).
34 tn Heb “broken” or “shattered.”
35 tn Heb “act against.”
36 tn Heb “with.”
37 tn Or perhaps “for a reward.”