Discovery BoxDaniel 2:5 
Context2:5 The king replied 1 to the wise men, “My decision is firm. 2 If you do not inform me of both the dream and its interpretation, you will be dismembered 3 and your homes reduced to rubble!
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 7:23
Context7:23 “This is what he told me: 4
‘The fourth beast means that there will be a fourth kingdom on earth
that will differ from all the other kingdoms.
It will devour all the earth
and will trample and crush it.
Daniel 8:17
Context8:17 So he approached the place where I was standing. As he came, I felt terrified and fell flat on the ground. 5 Then he said to me, “Understand, son of man, 6 that the vision pertains to the time of the end.”
Daniel 9:21
Context9:21 yes, while I was still praying, 7 the man Gabriel, whom I had seen previously 8 in a vision, was approaching me in my state of extreme weariness, 9 around the time of the evening offering.
Daniel 10:7
Context10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. 10 On the contrary, they were overcome with fright 11 and ran away to hide.
1 tn Aram “answered and said,” a common idiom to indicate a reply, but redundant in contemporary English.
2 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.
3 tn Aram “made limbs.” Cf. 3:29.
4 tn Aram “thus he said.”
5 tn Heb “on my face.”
6 tn Or “human one.”
7 tn Heb “speaking in prayer.”
8 tn Heb “in the beginning.”
9 tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB.
10 tn Heb “the vision.”
11 tn Heb “great trembling fell on them.”
