Discovery BoxDaniel 2:29 
Context2:29 “As for you, O king, while you were in your bed your thoughts turned to future things. 1 The revealer of mysteries has made known to you what will take place.
Daniel 3:10
Context3:10 You have issued an edict, O king, that everyone must bow down and pay homage to the golden statue when they hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music.
Daniel 3:17-18
Context3:17 If 2 our God whom we are serving exists, 3 he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. 3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”
Daniel 3:24
Context3:24 Then King Nebuchadnezzar was startled and quickly got up. He said to his ministers, “Wasn’t it three men that we tied up and threw 4 into 5 the fire?” They replied to the king, “For sure, O king.”
Daniel 4:22
Context4:22 it is you, 6 O king! For you have become great and strong. Your greatness is such that it reaches to heaven, and your authority to the ends of the earth.
Daniel 4:27
Context4:27 Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.” 7
Daniel 5:10
Context5:10 Due to the noise 8 caused by the king and his nobles, the queen mother 9 then entered the banquet room. She 10 said, “O king, live forever! Don’t be alarmed! Don’t be shaken!
Daniel 6:13
Context6:13 Then they said to the king, “Daniel, who is one of the captives 11 from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.” 12
Daniel 6:15
Context6:15 Then those men came by collusion to the king and 13 said to him, 14 “Recall, 15 O king, that it is a law of the Medes and Persians that no edict or decree that the king issues can be changed.”
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 9:4
Context9:4 I prayed to the LORD my God, confessing in this way:
“O Lord, 16 great and awesome God who is faithful to his covenant 17 with those who love him and keep his commandments,
Daniel 9:15
Context9:15 “Now, O Lord our God, who brought your people out of the land of Egypt with great power 18 and made a name for yourself that is remembered to this day – we have sinned and behaved wickedly.
1 tn Aram “your thoughts upon your bed went up to what will be after this.”
2 tc The ancient versions typically avoid the conditional element of v. 17.
3 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.
4 tn Aram “we threw…bound.”
5 tn Aram “into the midst of.”
6 sn Much of modern scholarship views this chapter as a distortion of traditions that were originally associated with Nabonidus rather than with Nebuchadnezzar. A Qumran text, the Prayer of Nabonidus, is often cited for parallels to these events.
7 tn Aram “if there may be a lengthening to your prosperity.”
8 tn Aram “words of the king.”
9 tn Aram “the queen” (so NAB, NASB, NIV, NRSV). In the following discourse this woman is able to recall things about Daniel that go back to the days of Nebuchadnezzar, things that Belshazzar does not seem to recollect. It is likely that she was the wife not of Belshazzar but of Nabonidus or perhaps even Nebuchadnezzar. In that case, “queen” here means “queen mother” (cf. NCV “the king’s mother”).
10 tn Aram “The queen.” The translation has used the pronoun “she” instead because repetition of the noun here would be redundant in terms of English style.
11 tn Aram “from the sons of the captivity [of].”
12 tn Aram “prays his prayer.”
13 tc Theodotion lacks the words “came by collusion to the king and.”
14 tn Aram “the king.”
15 tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”
16 tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay).
17 tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.
18 tn Heb “with a powerful hand.”
