Discovery BoxDaniel 1:8 
Context1:8 But Daniel made up his mind 1 that he would not defile 2 himself with the royal delicacies or the royal wine. 3 He therefore asked the overseer of the court officials for permission not to defile himself.
Daniel 2:18
Context2:18 He asked them to pray for mercy from the God of heaven concerning this mystery so that he 4 and his friends would not be destroyed along with the rest of the wise men of Babylon.
Daniel 2:38
Context2:38 Wherever human beings, 5 wild animals, 6 and birds of the sky live – he has given them into your power. 7 He has given you authority over them all. You are the head of gold.
Daniel 3:17
Context3:17 If 8 our God whom we are serving exists, 9 he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.
Daniel 4:35
Context4:35 All the inhabitants of the earth are regarded as nothing. 10
He does as he wishes with the army of heaven
and with those who inhabit the earth.
No one slaps 11 his hand
and says to him, ‘What have you done?’
Daniel 6:20
Context6:20 As he approached the den, he called out to Daniel in a worried voice, 12 “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”
Daniel 6:23
Context6:23 Then the king was delighted and gave an order to haul Daniel up from the den. So Daniel was hauled up out of the den. He had no injury of any kind, because he had trusted in his God.
Daniel 7:1
Context7:1 In the first 13 year of King Belshazzar of Babylon, Daniel had 14 a dream filled with visions 15 while he was lying on his bed. Then he wrote down the dream in summary fashion. 16
Daniel 7:24
Context7:24 The ten horns
mean that ten kings will arise from that kingdom.
Another king will arise after them,
but he will be different from the earlier ones.
He will humiliate 17 three kings.
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 18 in all he has done, 19 and we have not obeyed him. 20
Daniel 11:8
Context11:8 He will also take their gods into captivity to Egypt, along with their cast images and prized utensils of silver and gold. Then he will withdraw for some years from 21 the king of the north.
Daniel 11:12
Context11:12 When the army is taken away, the king of the south will become arrogant. 22 He will be responsible for the death 23 of thousands and thousands of people, 24 but he will not continue to prevail.
Daniel 11:16
Context11:16 The one advancing against him will do as he pleases, and no one will be able to stand before him. He will prevail in the beautiful land, and its annihilation will be within his power. 25
Daniel 11:18
Context11:18 Then he will turn his attention 26 to the coastal regions and will capture many of them. But a commander 27 will bring his shameful conduct to a halt; in addition, 28 he will make him pay for his shameful conduct. 29
Daniel 11:30
Context11:30 The ships of Kittim 30 will come against him, leaving him disheartened. 31 He will turn back and direct his indignation against the holy covenant. He will return and honor 32 those who forsake the holy covenant.
1 tn Heb “placed on his heart.”
2 tn Or “would not make himself ceremonially unclean”; TEV “become ritually unclean.”
sn Various reasons have been suggested as to why such food would defile Daniel. Perhaps it had to do with violations of Mosaic law with regard to unclean foods, or perhaps it had to do with such food having been offered to idols. Daniel’s practice in this regard is strikingly different from that of Esther, who was able successfully to conceal her Jewish identity.
3 tn Heb “with the delicacies of the king and with the wine of his drinking.”
4 tn Aram “Daniel.” The proper name is redundant here in English, and has not been included in the translation.
5 tn Aram “the sons of man.”
6 tn Aram “the beasts of the field.”
7 tn Aram “hand.”
8 tc The ancient versions typically avoid the conditional element of v. 17.
9 tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.
10 tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew
11 tn Aram “strikes against.”
12 tn Aram “The king answered and said to Daniel.” This phrase has not been included in the translation for stylistic reasons; it is redundant in English.
13 sn The first year of Belshazzar’s reign would have been ca. 553
14 tn Aram “saw.”
15 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.
16 tn Aram “head of words.” The phrase is absent in Theodotion. Cf. NIV “the substance of his dream.”
17 tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”
18 tn Or “righteous.”
19 tn Heb “in all his deeds which he has done.”
20 tn Heb “we have not listened to his voice.”
21 tn The Hebrew preposition מִן (min) is used here with the verb עָמַד (’amad, “to stand”). It probably has a sense of separation (“stand away from”), although it may also be understood in an adversative sense (“stand against”).
22 tn Heb “his heart will be lifted up.” The referent (the king of the south) has been specified in the translation for clarity.
23 tn Heb “cause to fall.”
24 tn Heb “of myriads.”
25 tn Heb “hand.”
26 tn Heb “his face.” See v. 19 as well.
27 sn The commander is probably the Roman commander, Lucius Cornelius Scipio.
28 tn The Hebrew here is difficult in that the negative בִּלְתִּי (biltiy, “not”) is used in an unusual way. The sense is not entirely clear.
29 tn Heb “his shameful conduct he will return to him.”
30 sn The name Kittim has various designations in extra-biblical literature. It can refer to a location on the island of Cyprus, or more generally to the island itself, or it can be an inclusive term to refer to parts of the Mediterranean world that lay west of the Middle East (e.g., Rome). For ships of Kittim the Greek OT (LXX) has “Romans,” an interpretation followed by a few English versions (e.g., TEV). A number of times in the Dead Sea Scrolls the word is used in reference to the Romans. Other English versions are more generic: “[ships] of the western coastlands” (NIV, NLT); “from the west” (NCV, CEV).
31 sn This is apparently a reference to the Roman forces, led by Gaius Popilius Laenas, which confronted Antiochus when he came to Egypt and demanded that he withdraw or face the wrath of Rome. Antiochus wisely withdrew from Egypt, albeit in a state of bitter frustration.
32 tn Heb “show regard for.”
