4:18 “This is the dream that I, King Nebuchadnezzar, saw. Now you, Belteshazzar, declare its 1 interpretation, for none of the wise men in 2 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.”
6:10 When Daniel realized 3 that a written decree had been issued, he entered his home, where the windows 4 in his upper room opened toward Jerusalem. 5 Three 6 times daily he was 7 kneeling 8 and offering prayers and thanks to his God just as he had been accustomed to do previously.
11:36 “Then the king 9 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 10 wrath is completed, for what has been decreed must occur. 11
1 tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew
2 tn Aram “of.”
3 tn Aram “knew.”
4 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.
5 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.
6 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.
7 tc Read with several medieval Hebrew
8 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.
9 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.
10 tn The words “the time of” are added in the translation for clarification.
11 tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.