2:29 “As for you, O king, while you were in your bed your thoughts turned to future things. 1 The revealer of mysteries has made known to you what will take place.
7:1 In the first 4 year of King Belshazzar of Babylon, Daniel had 5 a dream filled with visions 6 while he was lying on his bed. Then he wrote down the dream in summary fashion. 7
8:5 While I was contemplating all this, 8 a male goat 9 was coming from the west over the surface of all the land 10 without touching the ground. This goat had a conspicuous horn 11 between its eyes.
9:20 While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the LORD my God concerning his holy mountain 12 – 9:21 yes, while I was still praying, 13 the man Gabriel, whom I had seen previously 14 in a vision, was approaching me in my state of extreme weariness, 15 around the time of the evening offering.
1 tn Aram “your thoughts upon your bed went up to what will be after this.”
2 tn Aram “in the mouth of the king.”
3 tn Aram “to you they say.”
4 sn The first year of Belshazzar’s reign would have been ca. 553
5 tn Aram “saw.”
6 tn Aram “and visions of his head.” The Aramaic is difficult here. Some scholars add a verb thought to be missing (e.g., “the visions of his head [were alarming him]”), but there is no external evidence to support such a decision and the awkwardness of the text at this point may be original.
7 tn Aram “head of words.” The phrase is absent in Theodotion. Cf. NIV “the substance of his dream.”
8 tn The words “all this” are added in the translation for stylistic reasons and for clarification.
9 tn Heb “and behold, a he-goat of the goats.”
10 tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).
11 tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.
12 tn Heb “the holy mountain of my God.”
13 tn Heb “speaking in prayer.”
14 tn Heb “in the beginning.”
15 tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB.