Discovery BoxDaniel 1:19 
Context1:19 When the king spoke with them, he did not find among the entire group 1 anyone like Daniel, Hananiah, Mishael, or Azariah. So they entered the king’s service. 2
Daniel 2:5
Context2:5 The king replied 3 to the wise men, “My decision is firm. 4 If you do not inform me of both the dream and its interpretation, you will be dismembered 5 and your homes reduced to rubble!
Daniel 2:18
Context2:18 He asked them to pray for mercy from the God of heaven concerning this mystery so that he 6 and his friends would not be destroyed along with the rest of the wise men of Babylon.
Daniel 2:30
Context2:30 As for me, this mystery was revealed to me not because I possess more wisdom 7 than any other living person, but so that the king may understand 8 the interpretation and comprehend the thoughts of your mind. 9
Daniel 2:43
Context2:43 And 10 in that you saw iron mixed with wet clay, so people will be mixed 11 with one another 12 without adhering to one another, just as 13 iron does not mix with clay.
Daniel 4:30
Context4:30 The king uttered these words: “Is this not the great Babylon that I have built for a royal residence 14 by my own mighty strength 15 and for my majestic honor?”
Daniel 6:22
Context6:22 My God sent his angel and closed the lions’ mouths so that they have not harmed me, because I was found to be innocent before him. Nor have I done any harm to you, O king.”
Daniel 8:22
Context8:22 The horn that was broken 16 and in whose place there arose four others stands for four kingdoms that will arise from his nation, though they will not have his strength.
Daniel 8:24
Context8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. 17 He will be successful in what he undertakes. 18 He will destroy powerful people and the people of the holy ones. 19
Daniel 9:6
Context9:6 We have not paid attention to your servants the prophets, who spoke by your authority 20 to our kings, our leaders, and our ancestors, 21 and to all the inhabitants 22 of the land as well.
Daniel 9:11
Context9:11 “All Israel has broken 23 your law and turned away by not obeying you. 24 Therefore you have poured out on us the judgment solemnly threatened 25 in the law of Moses the servant of God, for we have sinned against you. 26
Daniel 9:14
Context9:14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just 27 in all he has done, 28 and we have not obeyed him. 29
Daniel 10:7
Context10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. 30 On the contrary, they were overcome with fright 31 and ran away to hide.
Daniel 11:12
Context11:12 When the army is taken away, the king of the south will become arrogant. 32 He will be responsible for the death 33 of thousands and thousands of people, 34 but he will not continue to prevail.
Daniel 11:20-21
Context11:20 There will arise after him 35 one 36 who will send out an exactor 37 of tribute to enhance the splendor of the kingdom, but after a few days he will be destroyed, 38 though not in anger or battle.
11:21 “Then there will arise in his place a despicable person 39 to whom the royal honor has not been rightfully conferred. He will come on the scene in a time of prosperity and will seize the kingdom through deceit.
Daniel 11:27
Context11:27 These two kings, their minds 40 filled with evil intentions, will trade 41 lies with one another at the same table. But it will not succeed, for there is still an end at the appointed time.
1 tn Heb “from all of them.”
2 tn Heb “stood before the king.”
3 tn Aram “answered and said,” a common idiom to indicate a reply, but redundant in contemporary English.
4 tn It seems clear from what follows that Nebuchadnezzar clearly recalls the content of the dream, although obviously he does not know what to make of it. By not divulging the dream itself to the would-be interpreters, he intends to find out whether they are simply leading him on. If they can tell him the dream’s content, which he is able to verify, he then can have confidence in their interpretation, which is what eludes him. The translation “the matter is gone from me” (cf. KJV, ASV), suggesting that the king had simply forgotten the dream, is incorrect. The Aramaic word used here (אַזְדָּא, ’azda’) is probably of Persian origin; it occurs in the OT only here and in v. 8. There are two main possibilities for the meaning of the word: “the matter is promulgated by me” (see KBL 1048 s.v.) and therefore “publicly known” (cf. NRSV; F. Rosenthal, Grammar, 62-63, §189), or “the matter is irrevocable” (cf. NAB, NIV, TEV, CEV, NLT; HALOT 1808 s.v. אזד; cf. also BDB 1079 s.v.). The present translation reflects this latter option. See further E. Vogt, Lexicon linguae aramaicae, 3.
5 tn Aram “made limbs.” Cf. 3:29.
6 tn Aram “Daniel.” The proper name is redundant here in English, and has not been included in the translation.
7 tn Aram “not for any wisdom which is in me more than [in] any living man.”
8 tn Aram “they might cause the king to know.” The impersonal plural is used here to refer to the role of God’s spirit in revealing the dream and its interpretation to the king. As J. A. Montgomery says, “it appropriately here veils the mysterious agency” (Daniel [ICC], 164-65).
9 tn Aram “heart.”
10 tc The present translation reads the conjunction, with most medieval Hebrew
11 sn The reference to people being mixed is usually understood to refer to intermarriage.
12 tn Aram “with the seed of men.”
13 tc The present translation reads הֵיךְ דִּי (hekh diy) rather than the MT הֵא־כְדִי (he’-khÿdi). It is a case of wrong word division.
14 tn Aram “house.”
15 tn Aram “by the might of my strength.”
16 tn Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.
17 tn Heb “extraordinarily he will destroy.”
18 tn Heb “he will succeed and act.”
19 tn See the corresponding Aramaic expression in 7:27. If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. One could translate, “people belonging to (i.e., protected by) the holy ones.” If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” One could translate simply “holy people.” For examples of a plural appositional genitive after “people,” see 11:15, 32. Because either interpretation is possible, the translation has deliberately preserved the ambiguity of the Hebrew grammar here.
20 tn Heb “in your name.” Another option is to translate, “as your representatives.”
21 tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.
22 tn Heb “people.”
23 tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.
24 tn Heb “by not paying attention to your voice.”
25 tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.
26 tn Heb “him.”
27 tn Or “righteous.”
28 tn Heb “in all his deeds which he has done.”
29 tn Heb “we have not listened to his voice.”
30 tn Heb “the vision.”
31 tn Heb “great trembling fell on them.”
32 tn Heb “his heart will be lifted up.” The referent (the king of the south) has been specified in the translation for clarity.
33 tn Heb “cause to fall.”
34 tn Heb “of myriads.”
35 tn Heb “on his place.”
36 sn The one who will send out an exactor of tribute was Seleucus IV Philopator (ca. 187-176
37 sn Perhaps this exactor of tribute was Heliodorus (cf. 2 Maccabees 3).
38 tn Heb “broken” or “shattered.”
39 sn This despicable person to whom the royal honor has not been rightfully conferred is Antiochus IV Epiphanes (ca. 175-164
40 tn Heb “heart.” So also in v. 28.
41 tn Heb “speak.”
