Daniel 2:23

2:23 O God of my fathers, I acknowledge and glorify you,

for you have bestowed wisdom and power on me.

Now you have enabled me to understand what I 1  requested from you.

For you have enabled me to understand the king’s dilemma.” 2 

Daniel 2:28

2:28 However, there is a God in heaven who reveals mysteries, 3  and he has made known to King Nebuchadnezzar what will happen in the times to come. 4  The dream and the visions you had while lying on your bed 5  are as follows.

Daniel 2:44-45

2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever. 2:45 You saw that a stone was cut from a mountain, but not by human hands; it smashed the iron, bronze, clay, silver, and gold into pieces. The great God has made known to the king what will occur in the future. 6  The dream is certain, and its interpretation is reliable.”

Daniel 5:21

5:21 He was driven from human society, his mind 7  was changed to that of an animal, he lived 8  with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.

Daniel 6:7

6:7 To all the supervisors of the kingdom, the prefects, satraps, counselors, and governors it seemed like a good idea for a royal edict to be issued and an interdict to be enforced. For the next thirty days anyone who prays 9  to any god or human other than you, O king, should be thrown into a den of lions.

Daniel 6:10

6:10 When Daniel realized 10  that a written decree had been issued, he entered his home, where the windows 11  in his upper room opened toward Jerusalem. 12  Three 13  times daily he was 14  kneeling 15  and offering prayers and thanks to his God just as he had been accustomed to do previously.

Daniel 9:13

9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify 16  the LORD our God by turning back from our sin and by seeking wisdom 17  from your reliable moral standards. 18 

Daniel 9:18

9:18 Listen attentively, 19  my God, and hear! Open your eyes and look on our desolated ruins 20  and the city called by your name. 21  For it is not because of our own righteous deeds that we are praying to you, 22  but because your compassion is abundant.

Daniel 10:12

10:12 Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind 23  to understand and to humble yourself before your God, your words were heard. I have come in response to your words.

Daniel 11:36

11:36 “Then the king 24  will do as he pleases. He will exalt and magnify himself above every deity and he will utter presumptuous things against the God of gods. He will succeed until the time of 25  wrath is completed, for what has been decreed must occur. 26 

1 tn Aram “we.” Various explanations have been offered for the plural, but it is probably best understood as the editorial plural; so also with “me” later in this verse.

2 tn Aram “the word of the king.”

3 tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.

4 tn Aram “in the latter days.”

5 tn Aram “your dream and the visions of your head upon your bed.”

6 tn Aram “after this.”

7 tn Aram “heart.”

8 tn Aram “his dwelling.”

9 tn Aram “prays a prayer.”

10 tn Aram “knew.”

11 sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.

12 map For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

13 sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.

14 tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

15 tn Aram “kneeling on his knees” (so NASB).

sn No specific posture for offering prayers is prescribed in the OT. Kneeling, as here, and standing were both practiced.

16 tn Heb “we have not pacified the face of.”

17 tn Or “by gaining insight.”

18 tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.

19 tn Heb “turn your ear.”

20 tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.

21 tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.

22 tn Heb “praying our supplications before you.”

23 tn Heb “gave your heart.”

24 sn The identity of this king is problematic. If vv. 36-45 continue the description of Antiochus Epiphanes, the account must be viewed as erroneous, since the details do not match what is known of Antiochus’ latter days. Most modern scholars take this view, concluding that this section was written just shortly before the death of Antiochus and that the writer erred on several key points as he tried to predict what would follow the events of his own day. Conservative scholars, however, usually understand the reference to shift at this point to an eschatological figure, viz., the Antichrist. The chronological gap that this would presuppose to be in the narrative is not necessarily a problem, since by all accounts there are many chronological gaps throughout the chapter, as the historical figures intended by such expressions as “king of the north” and “king of the south” repeatedly shift.

25 tn The words “the time of” are added in the translation for clarification.

26 tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.