Discovery BoxDaniel 4:8-9 
Context4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, 1 and in whom there is a spirit of the holy gods). I recounted the dream for him as well, 4:9 saying, “Belteshazzar, chief of the magicians, in whom I know there to be a spirit of the holy gods and whom no mystery baffles, consider 2 my dream that I saw and set forth its interpretation!
Daniel 8:24
Context8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. 3 He will be successful in what he undertakes. 4 He will destroy powerful people and the people of the holy ones. 5
Daniel 9:20
Context9:20 While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the LORD my God concerning his holy mountain 6 –
Daniel 11:28
Context11:28 Then the king of the north 7 will return to his own land with much property. His mind will be set against the holy covenant. He will take action, and then return to his own land.
1 sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.
2 tc The present translation assumes the reading חֲזִי (khazi, “consider”) rather than the MT חֶזְוֵי (khezvey, “visions”). The MT implies that the king required Daniel to disclose both the dream and its interpretation, as in chapter 2. But in the following verses Nebuchadnezzar recounts his dream, while Daniel presents only its interpretation.
3 tn Heb “extraordinarily he will destroy.”
4 tn Heb “he will succeed and act.”
5 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.
6 tn Heb “the holy mountain of my God.”
7 tn Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.
