Daniel 2:42

2:42 In that the toes of the feet were partly of iron and partly of clay, the latter stages of this kingdom will be partly strong and partly fragile.

Daniel 4:3

4:3 “How great are his signs!

How mighty are his wonders!

His kingdom will last forever, ¹ 

and his authority continues from one generation to the next.”

Daniel 4:26

4:26 They said to leave the taproot of the tree, for your kingdom will be restored to you when you come to understand that heaven ²  rules.

Daniel 5:26

5:26 This is the interpretation of the words: ³  As for mene ⁴  – God has numbered your kingdom’s days and brought it to an end.

Daniel 5:29

5:29 Then, on Belshazzar’s orders, ⁵  Daniel was clothed in purple, a golden collar was placed around his neck, and he was proclaimed third ruler in the kingdom.

Daniel 11:5

11:5 “Then the king of the south ⁶  and one of his subordinates ⁷  will grow strong. His subordinate ⁸  will resist ⁹  him and will rule a kingdom greater than his. ¹⁰ 

Daniel 2:44

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.

Daniel 4:36

4:36 At that time my sanity returned to me. I was restored ¹¹  to the honor of my kingdom, and my splendor returned to me. My ministers and my nobles were seeking me out, and I was reinstated ¹²  over my kingdom. I became even greater than before.

Daniel 6:26

6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.

“For he is the living God;

he endures forever.

His kingdom will not be destroyed;

his authority is forever. ¹³ 

Daniel 11:4

11:4 Shortly after his rise to power, ¹⁴  his kingdom will be broken up and distributed toward the four winds of the sky ¹⁵  – but not to his posterity or with the authority he exercised, for his kingdom will be uprooted and distributed to others besides these.

Daniel 11:17

11:17 His intention ¹⁶  will be to come with the strength of his entire kingdom, and he will form alliances. ¹⁷  He will give the king of the south ¹⁸  a daughter ¹⁹  in marriage in order to destroy the kingdom, but it will not turn out to his advantage.

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¹ tn Aram “his kingdom is an everlasting kingdom.”

² sn The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Cf. the expression “kingdom of heaven” in the NT and such statements as “I have sinned against heaven and in your sight” (Luke 15:21).

³ tn Or “word” or “event.” See HALOT 1915 s.v. מִלָּה.

⁴ tn The Aramaic term מְנֵא (mÿne’) is a noun referring to a measure of weight. The linkage here to the verb “to number” (Aram. מְנָה, mÿnah) is a case of paronomasia rather than strict etymology. So also with תְּקֵל (tÿqel) and פַרְסִין (farsin). In the latter case there is an obvious wordplay with the name “Persian.”

⁵ tn Aram “Belshazzar spoke.”

⁶ sn The king of the south is Ptolemy I Soter (ca. 323-285 B.C.). The following reference to one of his subordinates apparently has in view Seleucus I Nicator (ca. 311-280 B.C.). Throughout the remainder of chap. 11 the expressions “king of the south” and “king of the north” repeatedly occur. It is clear, however, that these terms are being used generically to describe the Ptolemaic king (i.e., “of the south”) or the Seleucid king (i.e., “of the north”) who happens to be in power at any particular time. The specific identity of these kings can be established more or less successfully by a comparison of this chapter with the available extra-biblical records that discuss the history of the intertestamental period. In the following notes the generally accepted identifications are briefly mentioned.

⁷ tn Heb “princes.”

⁸ tn Heb “and he”; the referent (the subordinate prince mentioned in the previous clause) has been specified in the translation for clarity.

⁹ tn Heb “be strong against.”

¹⁰ tn Heb “greater than his kingdom.”

¹¹ tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.

¹² tc The translation reads הָתְקְנֵת (hotqÿnet, “I was established”) rather than the MT הָתְקְנַת (hotqÿnat, “it was established”). As it stands, the MT makes no sense here.

¹³ tn Aram “until the end.”

¹⁴ tn Heb “and when he stands.”

¹⁵ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

¹⁶ tn Heb “and he will set his face.” Cf. vv. 18, 19.

¹⁷ tc The present translation reads מֵישָׁרִים (mesharim, “alliances”) for the MT וִישָׁרִים (viysharim, “uprightness”).

¹⁸ tn Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.

¹⁹ tn Heb “the daughter of the women.”

sn The daughter refers to Cleopatra, the daughter of Antiochus, who was given in marriage to Ptolemy V.