Discovery BoxDaniel 6:10 
Context6:10 When Daniel realized 1 that a written decree had been issued, he entered his home, where the windows 2 in his upper room opened toward Jerusalem. 3 Three 4 times daily he was 5 kneeling 6 and offering prayers and thanks to his God just as he had been accustomed to do previously.
Daniel 7:8
Context7:8 “As I was contemplating the horns, another horn – a small one – came up between them, and three of the former horns were torn out by the roots to make room for it. 7 This horn had eyes resembling human eyes and a mouth speaking arrogant 8 things.
Daniel 7:20
Context7:20 I also wanted to know 9 the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes 10 and a mouth speaking arrogant things, whose appearance was more formidable than the others. 11
Daniel 11:2
Context11:2 Now I will tell you the truth.
“Three 12 more kings will arise for Persia. Then a fourth 13 king will be unusually rich, 14 more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against 15 the kingdom of Greece.
1 tn Aram “knew.”
2 sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.
3 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
4 sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.
5 tc Read with several medieval Hebrew
6 tn Aram “kneeling on his knees” (so NASB).
sn No specific posture for offering prayers is prescribed in the OT. Kneeling, as here, and standing were both practiced.
7 tn Aram “were uprooted from before it.”
8 tn Aram “great.” So also in vv. 11, 20.
9 tn The words “I also wanted to know” are added in the translation for stylistic reasons.
10 tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.
11 tn Aram “greater than its companions.”
12 sn Perhaps these three more kings are Cambyses (ca. 530-522
13 sn This fourth king is Xerxes I (ca. 486-465
14 tn Heb “rich with great riches.”
15 tn The text is difficult. The Hebrew has here אֶת (’et), the marker of a definite direct object. As it stands, this would suggest the meaning that “he will arouse everyone, that is, the kingdom of Greece.” The context, however, seems to suggest the idea that this Persian king will arouse in hostility against Greece the constituent elements of his own empire. This requires supplying the word “against,” which is not actually present in the Hebrew text.
