It will be important in many languages to begin a new sentence here as Good News Translation has done. And in some cases it may be more natural to begin the sentence with the conjunction “but” (Bible en français courant). Still another possibility is to repeat the earlier verb phrase, “I kept on watching until.”

The Ancient of Days: see verse 9. In some languages it will be necessary to avoid giving the impression that the Ancient of Days and the Most High (later in this verse) refer to two different beings.

Judgment was given for: although most versions take this to mean that the Judge “judged in favor of,” there is another possible interpretation. According to some experts the meaning should be “gave the right to judge to.” This interpretation finds support in New Testament passages such as Matt 19.28; 1 Cor 6.2; and Rev 20.4. But it seems unlikely in this context.

The saints of the Most High: see verse 18.

Received the kingdom: in this context this means “received the power to rule” or “secured the right to govern.” Revised English Bible has “gained possession of kingly power.”

Quoted with permission from Péter-Contesse, René & Ellington, John. A Handbook on Daniel. (UBS Helps for Translators). New York: UBS, 1994. For this and other handbooks for translators see here .

The vision of the evenings and the mornings: this refers to the evening and morning sacrifices referred to in verse 14 above. But it really involves the time when it would be impossible to offer those sacrifices. In most languages it will be a good idea to make the idea of sacrifice clear again in this verse, as in Good News Translation. Another possibility is “the vision about the time (or about the things that will happen during the time) when people (or the priests) cannot offer the morning and evening sacrifices.”

Which has been told: this is almost certainly a reference to the explanation given in verses 15-25. New Jerusalem Bible expresses the first part of the verse as follows: “What was said in the vision about evenings and mornings is true.” To avoid the passive, translators may consider “The explanation about the morning and evening sacrifices is true” or “You have heard the interpretation of the morning and evening sacrifices. It is true.”

Is true: this is a validation of the explanation given in the previous verses. But it also implies that the fulfillment is certain. So instead of “… is true,” translators may say “… will surely happen (or take place).”

Seal up the vision: this is clearly not intended as a permanent sealing up of the truth revealed in the vision. For this reason Good News Translation adds the information “now.” Something like this may be required in many other languages. Many languages will have difficulty with the verb “to seal,” since there is nothing corresponding in their culture. A seal usually indicated ownership of objects or the authenticity of documents. Sealing was done by means of some sort of stone or other object making an impression in wax or clay. It also was placed on the outside of a closed document so that the document could not be opened and read without breaking the seal. In this context it may be better to say something like “keep the vision secret…” as in Good News Translation.

For it pertains to many days hence: this gives the reason for the command to keep the vision secret for the time being. In some languages the words many days may suggest a time period that is altogether too short. In place of days many will prefer to use “years,” although there may be other ways of expressing this idea: “the distant future” (An American Translation and New International Version), “the far future” (Moffatt), “to far-off days” (New Jerusalem Bible).

Quoted with permission from Péter-Contesse, René & Ellington, John. A Handbook on Daniel. (UBS Helps for Translators). New York: UBS, 1994. For this and other handbooks for translators see here .

The actual vision of Daniel begins with this verse. Verses 2 and 3 should be seen as preparation for the vision but not as a part of the vision itself.

The first month: this does not refer to the month of January, as may be understood in many languages. The first month in the Jewish calendar is Nisan, which corresponds approximately to mid-March to mid-April in our present system. According to some commentators the dating is significant because of the two great celebrations, Passover and Unleavened Bread (Exo 12.1-20), which occurred during this month. These celebrations were associated with Israel’s past deliverance, and Daniel is thinking about future deliverance of his people. This information can be given in a footnote. It is also wise to provide the reader with a complete table of Old Testament calendar systems along with other readers’ helps or as a part of the glossary. Good models for this are provided in New Jerusalem Bible or in the footnote at Exo 12.4 in the New International Version Study Bible, although permission from the copyright holder is required to simply copy such tables.

That is, the Tigris: this is taken by some commentators as a later addition to the text. But since the “great river” in the Old Testament is usually the Euphrates (see, for example, Josh 1.4), this clarification is necessary for translation reasons in any case. The Hebrew name for this river is Hiddekel (as in King James Version here and at Gen 2.14), but most versions adopt the better known Persian name “Tigris.”

Quoted with permission from Péter-Contesse, René & Ellington, John. A Handbook on Daniel. (UBS Helps for Translators). New York: UBS, 1994. For this and other handbooks for translators see here .

He who comes against him: the pronoun references are unclear in Revised Standard Version. Translators should probably use a noun as the subject, “the king of the north” or “the king of Syria,” depending on how precise the translation is in the previous verses. Another possibility is to say “the invading king.” The object pronoun, him, refers to the king of the south represented by his besieged army. It will therefore be better in most cases to use a plural pronoun “them,” or perhaps better still, a phrase like “his enemies” or “the invader” (Revised English Bible).

Shall do according to his own will: that is, “do whatever he pleases.” See verses 3 and 36.

None shall stand before him: or “no one will be able to stand against him,” “he shall meet no resistance,” or “no one will dare to oppose him.”

He shall stand: while the two words in this verse translated stand in Revised Standard Version are the same in Hebrew, the contexts require very different renderings. Here the meaning is “he will establish himself” (New International Version and Revised English Bible) or “he will occupy” (Anchor Bible). The singular pronoun refers to the king, but he represents his entire army in this case. Some languages may require that this be translated “he and his army” or “with his army he shall stand.”

The glorious land: this, of course, refers to the land of Israel, but the expression has a very positive meaning. It is unwise to use a name like Moffatt, “the fair land of Palestine.” But translators should probably say something like “the fairest of all lands” (New English Bible) or “the Land of Splendour” (New Jerusalem Bible). This is not exactly the same expression as in 8.9, where only the noun “beauty” is found with the definite article, meaning “the beautiful one.” Here the word for “land” with the definite article is included. The basic meaning is, however, the same in both cases. Compare also verse 41.

All of it shall be in his power: literally, the Hebrew text has “and destruction shall be in his hand” (see New International Version, New Jerusalem Bible and New Jerusalem Bible). Hebrew Old Testament Text Project/Critique Textuelle de l’Ancien Testament recommends this reading rather than the one followed by Revised Standard Version and Good News Translation. Although a number of modern versions adopt the emended reading, the Hebrew text makes sense as it is, and there is no strong reason to deviate from it. Translators are therefore advised to say something like “he will have the power to destroy it (the Land).”

The taking of the fortress at Sidon by Antiochus III assured his total conquest of Judea. Thus the land passed from Egyptian to Syrian domination.

Quoted with permission from Péter-Contesse, René & Ellington, John. A Handbook on Daniel. (UBS Helps for Translators). New York: UBS, 1994. For this and other handbooks for translators see here .

Among the faithful something special is reserved to those who are particularly wise or have the gift of discernment and have shared their wisdom with their fellow Jews: in the life eternal they will participate in the very light of God. In contrast with the notion that might be communicated by a literal translation of the text, there is absolutely no question of two different groups, one of which is wise, and another group who turn many to righteousness. Rather, the parallelism of this verse in Hebrew shows that the second part provides additional information that complements the first. It is possible to restructure the verse as in Die Bibel im heutigen Deutsch and say something like “The people who have maintained the wisdom of God and have shown the way (of life) to many others, they will shine brightly forever like the stars in the sky.” Another possible model is “those wise people who teach others to do what God requires will continue to glow (or sparkle) always like the sky in the day or the stars at night.” On the idea of shining, translators may wish to refer to their rendering of the passage about Moses’ face shining after being in the presence of God (Exo 34.29).

Those who are wise: Good News Translation makes it clear that this refers to the “wise leaders” mentioned in the previous chapter (11.33, 35).

Those who turn many to righteousness: literally “those who make many righteous” or “those who justify many.” This is not to be understood in terms of Christian theology (whereby believers are made righteous by the grace of Jesus Christ, see Titus 3.6-7). Rather, it is a question of wise teachers who instruct fellow Jews how to live in a right relationship with God. Revised English Bible translates “those who have guided the people in the true path.”

Like the stars: the verb to “shine” used earlier in the verse is also to be understood here. If a more formal translation is adopted (rather than the restructuring suggested above), then it may be necessary to repeat the verb here or find another verb of similar meaning.

For ever and ever: literally “for always and continually.” The two Hebrew words may legitimately be translated by a single term in other languages.

Quoted with permission from Péter-Contesse, René & Ellington, John. A Handbook on Daniel. (UBS Helps for Translators). New York: UBS, 1994. For this and other handbooks for translators see here .

Lord: the word used here is the Hebrew ʾadonai and has the basic meaning of “master.” It is often used of God but may also be used of human beings. The same Hebrew root is used in verse 10 of this chapter as a title to show respect for an earthly king. With the exception of the prayer of Daniel in chapter 9, this word is not used elsewhere in the book.

Jehoiakim king of Judah: since this same expression is used in the previous verse, it may be considered awkward in some languages to repeat it again so soon in the translation. Good News Translation uses the abbreviated form “King Jehoiakim” and does not repeat the name of the land over which he ruled. In other languages it may be adequate to say simply “Jehoiakim” without the title. It is, however, not advisable to use the title without the proper name, since two kings were mentioned in verse 1 above.

Gave … into his hand: the word hand in a context such as this symbolizes power or authority. So the meaning is simply that the Lord allowed Nebuchadnezzar to capture Jehoiakim and his forces and to exercise authority over them (compare 2 Chr 36.5-7). New English Bible (New English Bible) may serve as a possible model, since it translates “delivered … into his power.” Revised English Bible (Revised English Bible) maintains the use of the word “hand” by using the English idiom “handed King Jehoiakim over to him…,” while New Revised Standard Version reads “let … fall into his power.” Historians indicate that Jehoiakim was defeated by Nebuchadnezzar. But Jehoiachin (Jehoiakim’s son), together with his queen, his ministers, and his servants, went out of the city and surrendered to Nebuchadnezzar, who captured them and the treasures (compare 2 Kgs 24.1-17). Zedekiah was then crowned king. Ten years later the Babylonian army laid siege to the city and eventually captured it. 2 Kgs 25.9 indicates that it was not just the Temple but also the rest of the city that was burned.

With some of the vessels: this means that Nebuchadnezzar was also allowed to have power over the possessions of his enemy. The word vessels is a very general term in Hebrew but is used here to refer to certain containers made of gold and silver from which people could drink. They were customarily used in the ritual of the Temple and were therefore considered sacred. The word occurs twice in this verse and may be translated “sacred containers” or “objects used in worship.” In languages where there is no general word for “containers,” it may be necessary to use something like “cups and bowls.”

House of God: this refers to the Temple of the true God that was built by King Solomon in Jerusalem. In view of the context, this should probably be translated explicitly as “the Temple,” or as “the House of the True God” in those languages where there is no special word for Temple.

He brought them …: the Hebrew text at the end of this verse is unclear. The plural pronoun them actually refers back to “Jehoiakim”—a singular noun. But the plural pronoun seems to refer to the captured prisoners from the nobility rather than to the objects taken from the Temple. This is why Good News Translation says “took some prisoners back….” New American Bible, however, follows the ancient versions in making the pronoun refer to the treasures that were captured. Several English versions remain ambiguous. In New Jewish Version (New Jerusalem Bible), New Jerusalem Bible, and New Revised Standard Version, “them” seems to refer both to the king (plus the captured prisoners) and the Temple treasures.

Shinar: at the time the Book of Daniel was written, this was simply another name for the country of Babylonia (of which Babylon was the capital city), and it should therefore be translated as “Babylonia” (compare Gen 11.2). Unless this is done, it is possible that the reader is likely to understand that the prisoners and the sacred objects were taken to some place other than Babylonia.

The house of his god: this expression stands in contrast to the reference to the Temple above. The word rendered god may be translated just as well as a plural, “gods.” And, in fact, this is what is done in Traduction œcuménique de la Bible as well as in Good News Translation. In some languages it is impossible to pluralize the word for God and very difficult to use it for anything other than the true God. For this reason some translators may find it necessary to render this expression “the place where he worshiped” or “the house of his religion.”

While this expression is a part of the Hebrew text, it is omitted by one ancient version and therefore eliminated in a number of modern translations including New American Bible, New Jerusalem Bible, and New Revised Standard Version. Translators are nevertheless advised to include it in their rendering.

The treasury of his god: this may be translated “his temple treasury,” “holy treasury,” or “the place where sacred treasures are hidden (or kept).”

Quoted with permission from Péter-Contesse, René & Ellington, John. A Handbook on Daniel. (UBS Helps for Translators). New York: UBS, 1994. For this and other handbooks for translators see here .

The structure of this verse should probably be changed in many languages to a more logical order. As it stands the Revised Standard Version text of verses 14 and 15 has Daniel replied … at the beginning of verse 14, but the content of what he said occurs in verse 15 after certain other material that is not directly a part of the actual quotation. Furthermore, the use of the verb replied in Revised Standard Version is curious, since it is not clear what Daniel is replying to. Revised English Bible restructures the whole verse as follows: “As Arioch, captain of the royal bodyguard, set out to execute the wise men of Babylon, Daniel made a discreet and tactful approach to him.”

With prudence and discretion: as in verses 6 and 12, the joining of two nouns of similar meaning may be a means of expressing what might otherwise be stated as an adjective plus a noun. New American Bible has “prudently took counsel….” Other versions, however, prefer to preserve two nouns in translation, giving the idea of “wisdom and tact.” New Jerusalem Bible has “with shrewd and cautious words.” Note that this element is shifted to the end of the verse in Good News Translation in order to introduce the quotation in the following verse.

Captain of the king’s guard: Arioch was apparently the chief of that group of soldiers who were given the responsibility of protecting the king from danger. This was a very high position in the royal court. This expression is the Aramaic equivalent of the Hebrew term for “bodyguard” or “guard” found several times in 2 Kgs 25.8-20. Since this bit of information may require rather a lot of words, it may be a good idea in some languages to place it in parentheses. Translators may consider something like “Now, this man was the chief of the warriors chosen to protect the king.” In many countries today there is a well-known equivalent for this group in the form of special police or a presidential bodyguard. Note Anchor Bible “chief of the royal police.”

Who had gone out to slay …: the verb tense in Revised Standard Version may be misleading. What is important here is to indicate that Arioch “was on his way to kill the Babylonian sages” (New Jerusalem Bible) or “setting out to execute the wise men…” (New English Bible).

Quoted with permission from Péter-Contesse, René & Ellington, John. A Handbook on Daniel. (UBS Helps for Translators). New York: UBS, 1994. For this and other handbooks for translators see here .

This verse is a brief doxology uttered by none other than a non-Jewish monarch. As such it is said to constitute the climax of the whole story. Translators should consider how climaxes are usually marked in their language and consider using such devices at this point.

Said to Daniel: literally “answered Daniel saying….”

Your God: in some languages it is unacceptable to use the possessive form with the word for God. So it may be wiser to say “the God you worship.”

God of gods: as in verse 37 (“King of kings”), this kind of expression is the equivalent to the superlative in English. For this reason some versions have translated “the greatest of all gods,” as in Good News Translation. Translators should use whatever form is ordinarily used to express the superlative idea in their language.

Lord of kings: this means that the God worshiped by Daniel is ruler over all earthly kings as well as the greatest of divine beings.

A revealer of mysteries: see verses 28 and 29. The same Aramaic words appear in the last clause of this verse.

For: this transition word indicates the relationship between what the king said previously (about the greatness of God) and what follows. It is because Daniel was able to reveal the meaning of his dream that Nebuchadnezzar became convinced of the greatness of God. So this may be stated directly in the translation if it is not clear otherwise. We may say, as in Good News Translation, “I know this because…,” or “that is why you were able…” (New American Bible).

Quoted with permission from Péter-Contesse, René & Ellington, John. A Handbook on Daniel. (UBS Helps for Translators). New York: UBS, 1994. For this and other handbooks for translators see here .