Daniel 2:41

2:41 In that you were seeing feet and toes ¹  partly of wet clay ²  and partly of iron, so this will be a divided kingdom. Some of the strength of iron will be in it, for you saw iron mixed with wet clay. ³ 

Daniel 4:18

4:18 “This is the dream that I, King Nebuchadnezzar, saw. Now you, Belteshazzar, declare its ⁴  interpretation, for none of the wise men in ⁵  my kingdom are able to make known to me the interpretation. But you can do so, for a spirit of the holy gods is in you.”

Daniel 4:34

4:34 But at the end of the appointed time ⁶  I, Nebuchadnezzar, looked up ⁷  toward heaven, and my sanity returned to me.

I extolled the Most High,

and I praised and glorified the one who lives forever.

For his authority is an everlasting authority,

and his kingdom extends from one generation to the next.

Daniel 5:7

5:7 The king called out loudly ⁸  to summon ⁹  the astrologers, wise men, and diviners. The king proclaimed ¹⁰  to the wise men of Babylon that anyone who could read this inscription and disclose its interpretation would be clothed in purple ¹¹  and have a golden collar ¹²  placed on his neck and be third ruler in the kingdom.

Daniel 5:11

5:11 There is a man in your kingdom who has within him a spirit of the holy gods. In the days of your father, he proved to have ¹³  insight, discernment, and wisdom like that ¹⁴  of the gods. ¹⁵  King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. ¹⁶ 

Daniel 5:16

5:16 However, I have heard ¹⁷  that you are able to provide interpretations and to decipher knotty problems. Now if you are able to read this writing and make known to me its interpretation, you will wear purple and have a golden collar around your neck and be third ¹⁸  ruler in the kingdom.”

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 ¹⁹  to any god or human other than you, O king, should be thrown into a den of lions.

Daniel 11:2

11:2 Now I will tell you the truth.

The Angel Gives a Message to Daniel

“Three ²⁰  more kings will arise for Persia. Then a fourth ²¹  king will be unusually rich, ²²  more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against ²³  the kingdom of Greece.

---

¹ tc The LXX lacks “and toes.”

² tn Aram “potter’s clay.”

³ tn Aram “clay of clay” (also in v. 43).

⁴ tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew MSS; the Kethib is פִּשְׁרָא (pishra’, “the interpretation”); so also v. 16.

⁵ tn Aram “of.”

⁶ tn Aram “days.”

⁷ tn Aram “lifted up my eyes.”

⁸ tn Aram “in strength.”

⁹ tn Aram “cause to enter.”

¹⁰ tn Aram “answered and said.”

¹¹ sn Purple was a color associated with royalty in the ancient world.

¹² tn The term translated “golden collar” here probably refers to something more substantial than merely a gold chain (cf. NIV, NCV, NRSV, NLT) or necklace (cf. NASB).

¹³ tn Aram “[there were] discovered to be in him.”

¹⁴ tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.

¹⁵ tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”

¹⁶ tc The MT includes a redundant reference to “your father the king” at the end of v. 11. None of the attempts to explain this phrase as original are very convincing. The present translation deletes the phrase, following Theodotion and the Syriac.

¹⁷ tn The Aramaic text has also the words “about you.”

¹⁸ tn Or perhaps “one of three rulers,” in the sense of becoming part of a triumvir. So also v. 29.

¹⁹ tn Aram “prays a prayer.”

²⁰ 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.).

²¹ 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.

²² tn Heb “rich with great riches.”

²³ 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.