Daniel 2:24

2:24 Then Daniel went in to see Arioch (whom the king had appointed to destroy the wise men of Babylon). He came and said to him, “Don’t destroy the wise men of Babylon! Escort me to the king, and I will disclose the interpretation to him!”

Daniel 2:35

2:35 Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction and became like chaff from the summer threshing floors that the wind carries away. Not a trace of them could be found. But the stone that struck the statue became a large mountain that filled the entire earth.

Daniel 4:19

Daniel Interprets Nebuchadnezzar’s Dream

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

Daniel 7:19

7:19 “Then I wanted to know the meaning of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet.

Daniel 7:27

7:27 Then the kingdom, authority,

and greatness of the kingdoms under all of heaven

will be delivered to the people of the holy ones of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Daniel 8:13

8:13 Then I heard a holy one 10  speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?”

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 11  to understand and to humble yourself before your God, your words were heard. I have come in response to your words.

Daniel 10:16

10:16 Then 12  one who appeared to be a human being 13  was touching my lips. I opened my mouth and started to speak, saying to the one who was standing before me, “Sir, 14  due to the vision, anxiety has gripped me and I have no strength.

Daniel 11:2

11:2 Now I will tell you the truth.

The Angel Gives a Message to Daniel

“Three 15  more kings will arise for Persia. Then a fourth 16  king will be unusually rich, 17  more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against 18  the kingdom of Greece.

Daniel 11:36

11:36 “Then the king 19  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 20  wrath is completed, for what has been decreed must occur. 21 

Daniel 11:40

11:40 “At the time of the end the king of the south will attack 22  him. Then the king of the north will storm against him 23  with chariots, horsemen, and a large armada of ships. 24  He 25  will invade lands, passing through them like an overflowing river. 26 


tc The MT has עַל עַל (’alal, “he entered upon”). Several medieval Hebrew MSS lack the verb, although this may be due to haplography.

tc The LXX and Vulgate, along with one medieval Hebrew MS, lack this verb.

tn Aram “cause me to enter.” So also in v. 25.

tn Aram “the king.”

tn Aram “as one.” For the meaning “without distinction” see the following: F. Rosenthal, Grammar, 36, §64, and p. 93; E. Vogt, Lexicon linguae aramaicae, 60.

tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.

tn Aram “my lord.”

tn Aram “to make certain.”

tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.

10 sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].

11 tn Heb “gave your heart.”

12 tn Heb “Behold.”

13 tc So most Hebrew MSS; one Hebrew MS along with the Dead Sea Scrolls and LXX read “something that looked like a man’s hand.”

14 tn Heb “my lord,” here a title of polite address. Cf. v. 19.

15 sn Perhaps these three more kings are Cambyses (ca. 530-522 B.C.), Pseudo-Smerdis (ca. 522 B.C.), and Darius I Hystaspes (ca. 522-486 B.C.).

16 sn This fourth king is Xerxes I (ca. 486-465 B.C.). The following reference to one of his chiefs apparently has in view Seleucus Nicator.

17 tn Heb “rich with great riches.”

18 tn The text is difficult. The Hebrew has here אֶת (’et), the marker of a definite direct object. As it stands, this would suggest the meaning that “he will arouse everyone, that is, the kingdom of Greece.” The context, however, seems to suggest the idea that this Persian king will arouse in hostility against Greece the constituent elements of his own empire. This requires supplying the word “against,” which is not actually present in the Hebrew text.

19 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.

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

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

22 tn Heb “engage in thrusting.”

23 tn The referent of the pronoun is most likely the king of the south, in which case the text describes the king of the north countering the attack of the king of the south.

24 tn Heb “many ships.”

25 tn This most likely refers to the king of the north who, in response to the aggression of the king of the south, launches an invasion of the southern regions.

26 tn Heb “and will overflow and pass over.”