Then shall arise in his place one: in some languages the most natural and economical way to express this will be simply “his successor,” as in Bible en français courant.

Who shall send an exactor of tribute through the glory of the kingdom: literally “one sending over an exactor of splendor of kingdom.” This part of the verse is loaded with difficulties. Anchor Bible takes the whole expression to mean “one suffering a loss of dominion, glory and sovereignty.” On the other hand it may mean “a tax collector to maintain royal splendor” (New International Version) or “a tax collector through the glorious kingdom” (New American Bible). Bible en français courant follows yet another possibility, with “a man to pillage the most glorious edifice of the kingdom” (that is, the Temple). The interpretation of Good News Translation, New International Version, and New Jerusalem Bible involving the “tax collector” is recommended.

A literal translation of the word glory may be misleading. In certain contexts the same word means “wealth,” and this seems to be the case here.

Within a few days: this expression is not necessarily to be taken literally as referring to a period of time less than a week or two. It simply means “after a (relatively) short period of time” (see New English Bible/Revised English Bible and Anchor Bible, as well as Good News Translation) or “(very) soon” (New American Bible and Moffatt). New International Version has “in a few years.”

He shall be broken: the meaning is undoubtedly “will be killed,” and a literal rendering of Revised Standard Version may be misleading in many languages. Where the passive construction is unnatural or impossible, translators may say “he will die” or use a less direct but equivalent expression that will be clearly understood. Revised English Bible has “will meet his end.” Compare 8.25 and comments on the same verb there.

Neither in anger nor in battle: literally “not by the nose (or nostrils) and not in battle.” The first of the two nouns here may be taken, by extension, to refer to the face as a whole or as a figure of speech for anger. This gives rise to two different interpretations, both of which are attested by the ancient versions. In the first case the expression means “not to the face of people” or “not publicly” (New Jerusalem Bible, New English Bible/Revised English Bible, Anchor Bible, and Bible en français courant, as well as Good News Translation). The second interpretation is translated as in Revised Standard Version, neither in anger (similarly in New International Version, New Jerusalem Bible, New American Bible, and Traduction œcuménique de la Bible). An American Translation seems to combine the two ideas with “not in open violence.” But in view of the probable Aramaic background of the Hebrew text, the first interpretation is to be preferred. It may be rendered positively as “in secret,” if it is desirable to avoid the negative form.

Seleucus IV, one of the sons of Antiochus III, succeeded him on the throne of Syria. He sent his finance minister, Heliodore, to Jerusalem to capture the temple treasure. But Heliodore was unsuccessful in his attempt, and later he assassinated the king.

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 man clothed in linen: that is, the angel. See verse 6.

Who was above the waters: see verse 6. New Revised Standard Version has “who was upstream.” In some languages it may be considered unnecessarily redundant to repeat the position of the angel again at this point.

Raised his right hand and his left hand toward heaven: this may be clumsy in a number of languages. It may be more natural to say simply “raised both hands,” or simply “lifted up his hands,” using the plural noun. Also the words toward heaven may be redundant, depending on the particular verb used in the receptor language. In some languages the same word is used for “up” and “sky,” or “heaven.” Normally a person lifted up only one hand to swear. Here the writer seems to want to emphasize the exceptionally solemn nature of the oath.

Swear: this may be better translated “make a promise” in some languages. And in some cases it will be more natural to make the verb a part of the direct quotation: “I heard him swear that…,” or “I heard him promise that….”

By him who lives for ever: this clearly refers to God, and in many languages this should be made clear in the translation: “God who lives forever.” The expression used here is reminiscent of the “Ancient of Days” in chapter 7 but is not similar in form.

A time, two times, and half a time: this is the response to the question “How long…?” in verse 6 and repeats the Aramaic expression found in 7.25. Here, as in the previous case, it will be necessary to make the meaning clear so that the modern reader can understand the meaning of this curious expression. As in Good News Translation it is possible to say “three and a half years.”

The shattering of the power of the holy people: the remainder of the verse is extremely obscure. The word translated power is literally “hand,” but this is not the source of the difficulties. The probable meaning is that the persecution (all these things) will only end with the final crushing (shattering) of the armed resistance in Israel (the power of the holy people). There can also be here an expression of the writer’s disapproval of the policy of armed resistance to Antiochus IV (compare 11.14, 34 and comments). If the above interpretation is accepted, a possible model for this last sentence is “all this persecution will not end until the opposition (or fighting) of God’s people is completely crushed.”

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 these: that is, among those who were selected for training. This may be translated in some languages “… in the group of those who had been chosen,” and in some cases it may be more natural at the end of the sentence rather than at the beginning.

Of the tribe of Judah: literally “children of Judah” as in King James Version, but the Hebrew expression “children of…” or “sons of…” does not indicate only a relationship of children to their own father. It can also express the idea of membership in a group. Here it indicates “members of the tribe of Judah,” as the Revised Standard Version rendering shows. Compare the frequent expression “sons (or children) of Israel,” meaning “Israelites” or “people of Israel,” and also “sons of the prophets,” meaning “members of the group of prophets,” in 1 Kgs 20.35, for example.

A possible restructuring of this verse may read “Four men from the tribe of Judah were in the group of those who were chosen. Their names were Daniel, Hananiah, Mishael, and Azariah.” Or, as Revised English Bible has it, “Among them were certain Jews: Daniel….”

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 .

In Revised Standard Version the sentence begun in the previous verse continues in this verse. But it will probably be better in most languages to start a new sentence here, as some modern English versions do. The sentence can probably begin “They were to ask God…,” or “He urged them to pray…,” or something similar.

The God of heaven: this same expression is found four more times in this chapter (verses 19, 28, 37 and 44). This was a common way of referring to the LORD during a certain period in the life of the Jewish people. But because of its similarity to a pagan expression, it was later rejected. Compare also “King of heaven” in 4.37 and “Lord of heaven” in 5.23.

This mystery: the word for mystery, which appears again in verses 19, 27-30, 47, and in 4.9 (Aramaic 4.6), is a loan word from Persian. Here the mystery involved is the meaning of the king’s dream. In some languages it will be important to state this by saying “the mystery of the king’s dream” or “the secret meaning of what the king dreamed.” Some interpreters have stated that this mystery refers to the situation of Daniel, and his friends who were threatened with death, but this is hardly convincing.

Daniel and his companions: in this context it will probably be more natural in many languages to use the pronoun “they” or “them” (depending on the structure of the sentence) instead of the more lengthy noun phrase, since this is an indirect quotation of what Daniel said to his three companions. In some cases, however, it may be more natural to transform it into a direct quote.

That … might not perish: literally “that they (indefinite) might not execute (Daniel and his friends).” For some languages the more literal version may provide a better model than either Revised Standard Version or Good News Translation.

With the rest of the wise men: the way the original is worded, it is uncertain whether or not the executions had already begun. If it is impossible to leave this question open in the translation, then it is probably better to consider that the execution had not yet begun (see verse 13). Also, the original wording does not indicate that Daniel and his friends selfishly sought to escape alone from the punishment that would be inflicted on the others. They were attempting to ensure the survival of all the wise men of Babylon, as verse 24 confirms.

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 .

Sent to assemble: New English Bible supplies the missing piece of information: “sent out a summons to assemble.” Another possibility is “sent messengers out to order … to come together.” In some languages it will be simpler and more natural to say “called together,” or there may be a special word for “summoned.”

As has already been noted, the writer of this book is especially fond of lists. The list of officials found here is repeated word for word in verse 3, but at the end of the chapter (verse 27), it is limited to the first three officials, with the addition of a fourth group called “the king’s counselors.” In this verse the fact that the conjunction and is used only before the third term seems to set apart the first two kinds of officials as being of higher rank than the others. The translation should therefore probably be worded in such a way as to separate out the two main groups or categories. This can be done by naming the first two kinds of officials and then saying something like “there were also…” or “he also called…,” and then listing the others.

The satraps, the prefects, and the governors: while the exact meaning of the terms is debatable, it seems that these three are given in descending order of importance. The satraps were in charge of the main divisions of the empire; the prefects were high officials responsible directly to the satraps; and the governors were heads of the subdivisions within the main divisions. Translators should think of the very highest officials under the president himself and use the terms for these officials in the order of their influence or political importance.

Counselors … treasurers … justices … magistrates: the meaning of these four terms for the lesser officials is less certain. If it is impossible to find four different terms, the number can be reduced. However, if it can be avoided, it is probably not advisable to adopt the solution of Die Bibel im heutigen Deutsch, where the entire list is summed up in one term; this would remove an element that is characteristic of the Book of Daniel. In the second group of officials, translators may consider the local equivalents for “elders,” “keepers of the treasury (or money),” “judges,” “subchiefs,” and “police officers.”

And all the officials: this phrase is not to be seen as an eighth category, but rather it serves as a summary of what goes before. Instead of the conjunction and, some have proposed something like “in short, all the officials…,” or “that is to say…,” or “that means….”

Dedication: this word comes from a root that means “begin” or “initiate.” The actual word is the same as used in the English name for the present day Jewish Festival of Dedication, or “Hanukkah,” which celebrates the reestablishment of Temple worship after the reign of Antiochus Epiphanes. In addition to the occurrences here and in the following verse, it also appears in the Aramaic portion of Ezra (6.16, 17), and the corresponding Hebrew term is found eight times (in Num 7.84; Neh 12.27; 2 Chr 7.9, for example). It is mentioned in the New Testament in John 10.22. In some languages it may be best translated “the celebration to begin the worship (of the image).”

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 .

Although there is no conjunction in Revised Standard Version or in the Aramaic, there is a clear need in most languages for a transition word that shows a contrast with what has just been stated. This is why Good News Translation begins with “But,” as does Revised English Bible. Another way to begin this verse is “And then…” (Knox) or “Then one night….” In some languages a shift verb form may also be appropriate here.

This verse is yet another example of parallelism (“a dream” = “the fancies and the visions”; “made me afraid” = “alarmed me”). One way of avoiding giving the impression that two different events are in view is to introduce the second part of the parallel structure with something like “in fact…” or “indeed…” or “that is to say….”

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 .

Praise and extol and honor: it is neither necessary nor desirable to spend time searching for shades of difference in meaning to distinguish these three verbs. It is the cumulative effect of these three synonyms that is important. Translators should not be concerned if they find only two verbs to translate the three in the original at this point.

The King of heaven: in some languages it may be necessary to say “God, who is the king of heaven.”

His works are right and his ways are just: this parallelism may be retained as long as the reader does not think of the two statements as representing two completely different facts. It is simply a matter of saying the same thing two different ways. In some cases the two statements may legitimately be reduced to one.

Those who walk in pride: the verb walk is often used for behavior in general and so may be translated “live” or “act” in this context. Revised English Bible speaks of “those whose conduct is arrogant.”

The verb abase stands in contrast with those who walk in pride. In some languages it will be rendered “humble” or “bring low,” or “cause to be submissive.”

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 .

As at the first verse of chapter 5, it may be necessary in some languages to introduce transition material here, since this is the beginning of a new chapter, a new section, and a new story. Many people may start reading at this point without reference to the previous chapters. In some cases it will be possible to begin “One day King Darius…” or “After he became king, Darius….”

It pleased Darius: another way of saying this is “Darius was pleased.” However, the focus is not on his pleasure but on his will. It will be more natural in most languages to say something like “Darius decided,” “… ordered the appointment,” or “… made a decree appointing” (compare 4.2 and comments). The Darius of this story may have been Darius I, who ruled over the Persian Empire from 522 to 486 B.C.

Satraps: the term thus translated in Revised Standard Version is the same as in 3.2. See comments at that point. The English word “satrap” comes from the Persian (through Greek) for the title of the highest authority over a “satrapy,” or a particular administrative subdivision of the Persian Empire. The word has become a part of the English language as a technical term of Persian history, but it is not common language. Consequently a more general term will have to be sought in common language translations, such as “governors” (Good News Translation).

To be throughout the whole kingdom: the verb to be in this context carries the meaning “to exercise power,” “to be in charge” (Revised English Bible), or to “hold office” (Good News Translation), and should probably be so translated in most languages.

A possible model for restructuring this verse is something like Die Bibel im heutigen Deutsch: “Darius subdivided his kingdom into one hundred and twenty provinces and named a governor over each one of them.”

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 .