He: that is, the goat. In some languages the noun may have to be used instead of the pronoun.

With the two horns: since this information has already been given in verse 3, it can be omitted here (as in Good News Translation). However, unless it is really unnatural to repeat the information, it may be a good idea to retain it to emphasize the symbolic importance of the two horns.

River: or better “canal,” if the translator’s language has such a word. See comments on verse 2.

In his mighty wrath: some other renderings are “with impetuous force” (New English Bible/Revised English Bible), “in the full force of its fury” (New Jerusalem Bible), “with savage force” (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 .

All Israel: that is, all the people of Israel.

Turned aside: see verse 5. The verb is used here in parallel with transgressed (violated or broken).

Thy law: the use of the singular to refer to the whole range of God’s commands may be natural in some languages, but in others the plural form will be required.

Obey thy voice: see verse 10 on the expression as a whole. And note the comment in the previous verses on the pronoun usage and on the terms “listen” and “obey.”

The curse and oath: this is another case of the figure of speech where two Hebrew nouns joined by “and” are used to convey a single idea. It has been rendered “the sworn malediction” (New American Bible, Anchor Bible), “the curse embodied in the oath” (An American Translation), and “the curse … which was solemnly threatened” (Moffatt). Since the terms curse and oath are singular in the Hebrew, the Good News Translation plural “curses” may be seen as a translation of both. Many languages will not have two different terms to use here that have approximately the same meaning. On the curses referred to, see Deut 27.14-26 and 28.15-68.

Which are written in the law of Moses: since the passive form may be troublesome to some translators, this may be rendered “which the Law of Moses talks about,” “which the Law of Moses describes,” or possibly even “which we can read in the Law of Moses.”

The servant of God: or “your servant, O God,” which will probably be more natural in the context of this prayer. Compare verse 6, where the prophets are also specifically described as God’s servants.

Have been poured out upon us: this is obviously figurative language. The image of pouring curses may not be at all natural in many languages. In English it has been rendered “rained down on us” (Revised English Bible) and “vented on us” (Moffatt), but these are still figurative and may not be helpful in other languages. In some cases translators may prefer to say “caused to fall on us” or simply “made happen to us.”

The whole second sentence of this verse can possibly be restructured as follows: “So because of our disobedience, you have caused us to receive the curses that are described in the Law of Moses, your servant.”

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 .

Behold: see verses 5 and 10 above. Revised English Bible translates here “Suddenly.” It may be more natural at this point in many languages to insert a transition word that indicates the continuation of a sequence of events. Translators may consider “Next…” or “Then…” (An American Translation, New American Bible, New International Version, New Revised Standard Version, as well as Good News Translation).

One in the likeness of the sons of men: this is similar in meaning to the Aramaic expression translated “one like a son of man” in 7.13, but it differs in form because the word for “son” is plural here. This may be taken to refer to the same being as the one mentioned in verse 15, in which case it is wise to translate “that person (or angel) was like a human being.” This is the solution followed by Good News Translation. Or the phrase may be understood as pointing to another (different) heavenly being. If this interpretation is adopted, translators should probably say “another being, who was like a person” (Bible en français courant) or “then someone (else) looking like a man” (New Jerusalem Bible). The majority of versions seem to prefer this second interpretation.

Touched my lips: this gesture confirms the fact that Daniel was incapable of speaking (verse 15). Compare Isa 6.7 and Jer 1.9. There is nothing in the text corresponding to the Good News Translation “reached out and,” although this expression is used in Jer 1.9, and this is probably what readers will assume here.

Opened my mouth and spoke: this typically Hebrew expression comes out very awkward in most languages if translated literally. The meaning is simply that he began to talk again (compare Matt 5.2). In some languages it will be better to say “I was able to speak again.” Revised English Bible renders this as follows: “then I broke my silence and addressed him.”

To him who stood before me: this may sound strange in some languages, even if the meaning is clearly understood, since readers know without being told that the person who is being addressed is standing there.

O my lord: the term translated my lord here is one of great honor and is in fact close in form to the one used for God in 1.2 and nine times in chapter 9. Translators should seek an equivalent in their languages that is appropriate for any person who is greatly respected. In some cases this may be a term appropriate only for humans, while in other cases it could refer to beings human or divine.

By reason of the vision: or “because of the vision.” In many languages this part of the verse should probably be restructured, making the vision the subject of the sentence: “this vision has caused me to have pains.”

Pains have come upon me: literally “my pangs (as those of a woman in childbirth) have overpowered me.” The corresponding Hebrew terms would make people think of both anxiety and suffering—as in the case of childbirth (1 Sam 4.19). In some languages it will be natural to speak of the stomach being upset or of the liver being disturbed.

And I retain no strength: the conjunction and does not really introduce a second separate fact. The idea is rather that the pains resulted in the lack of strength and the feeling of helplessness. The two things are very closely associated. For this reason New Revised Standard Version revises Revised Standard Version to say “such pains have come upon me that I retain no strength.”

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: in most languages it will probably be better to translate the pronoun by a full noun phrase, either “the king of Syria” or “the king of the north,” depending on the decision made earlier. See verse 5.

Return to his land: since this king stopped for some time in Jerusalem on his way home, it has been suggested that this be translated “he will leave for his country” (Bible en français courant) or “he will start back home.” Essentially the same phrase is used again at the end of the verse, where he continues and completes his journey back to his own country.

Great substance: compare verses 13 and 24. But here the same term is applied to booty or loot captured in war.

His heart shall be set against: the heart is here seen as the seat of intelligence and will (see 1.8, “resolved,” and 2.30, “mind”) and therefore symbolizes his plans against the people of God.

The holy covenant: in verse 22 the “prince of the covenant” referred to the leader of the Jewish religion, the High Priest. The expression used here refers to the religion itself or the people who adhere to that religion. It involves the agreement between God and his people about their relationship. In many languages the concept of religion is difficult to translate directly. If this is the case, translators may consider “the proper worship of God” as a valid translation.

He shall work his will: literally “he will do (or act).” According to some interpreters the Hebrew translator of the supposed Aramaic original misread it or had a faulty copy. The original is presumed to have meant “as he passes through,” which fits the context and the known historical facts much better (see Anchor Bible). But most versions accept the text as it stands and translate something like “he will take action” (New Jerusalem Bible) or “he will do as he pleases” (Good News Translation). The latter takes it to have the same meaning as “do according to his own will” in verses 3, 16, 36.

Return to his own land: this is essentially the same expression as earlier in the verse. Bible en français courant avoids the repetition by translating the first occurrence as indicated above. Another possibility is to translate this second occurrence as “then he will complete the journey back home” or something similar.

At the end of his Egyptian campaign, Antiochus IV returned with a large amount of captured loot. On his way home he carried out an attack on Jerusalem and the Jewish religion in particular.

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 .

Then: this word translates the common Hebrew conjunction to mark additional information, often translated “and,” and it does not necessarily emphasize the immediate sequence of events as the Revised Standard Version rendering may seem to indicate. It has been left untranslated in Good News Translation, New Jerusalem Bible, and Revised English Bible. Anchor Bible (Anchor Bible) renders it “later.”

The king: since two different kings have been mentioned in the previous verses, it may be better in some languages to make it clear that in this case the reference is to King Nebuchadnezzar. In other languages it may be possible to say something like “that king…,” which would clearly refer back to the last mentioned king, Nebuchadnezzar.

Eunuch: this term originally designated a castrated male person who was entrusted with the care of women’s quarters in the royal household. However, it eventually came to be used to refer to any trusted official of the king, without reference to the sexuality of the person. Here the focus is clearly on the level of responsibility of the man named Ashpenaz and not on his physical status or that of those officials for whom he was given oversight. It is therefore much better to translate “his chief officer” (New Jerusalem Bible), “his palace master” (New Revised Standard Version), “the commander of his overseers,” or “the head of his trusted officers.”

To bring: this verb is taken by Good News Translation to mean “select,” but it may also be understood in the sense of “bring into his (royal) presence.”

Some of the people of Israel: that is, some of the people who had been captured and deported to Babylonia, as described in the previous verse. Instead of “people” (the Hebrew literally says “sons of Israel”), Good News Translation anticipates the following verse and gives the information found there, translating “young men.” This may also be a good idea in other languages.

Of the royal family and of the nobility: in some languages the closest natural equivalent may be something like “from the family of the headman and from the families of the respected elders,” or “from the tribe of the chief and from the clans of the chief’s advisors.”

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 .

Said: literally “answering said.” See verse 5. Since what follows is a question in this case, it may be advisable to follow the model of Revised English Bible and use the verb “asked….”

Whose name was Belteshazzar: see 1.7. Since this is a second name, the translation may well add a word like “also” (compare Good News Translation and New International Version). Another possibility is to follow the Die Bibel im heutigen Deutsch model by saying something like “whose Babylonian name was Belteshazzar.” Or in some cases translators may prefer to say “whose other name was Belteshazzar.”

Are you able…?: the king’s question is not simply a request for information. It is more likely an expression of serious doubt. For this reason it has been suggested that a good translation may add the word “really” (compare New Jerusalem Bible and Bible en français courant), which better expresses this element of doubt. New Jerusalem Bible has “Can you really make known…?”

The dream that I have seen and its interpretation: instead of using the nouns dream and interpretation, it will be better in some languages to change these into verbal expressions, as in Good News Translation. But it is important to maintain the two distinct ideas of (a) the content of the dream and (b) its significance.

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 .

You: the pronoun here is emphatic and seems to underline the fact that the accused have gone against the orders of the king himself. If possible, this emphasis should be retained in the translation.

O king: see 2.4.

Made a decree: or, probably better, “sent out (to his subjects) a decree.” On the word decree compare 2.13.

In some languages it may be more natural to change from indirect to direct speech and say something like “You … issued the following order: ‘Every person…’ ” (as is done in Bible en français courant).

Horn, pipe, lyre, trigon, harp, bagpipe: see verses 5 and 7. The third repetition of this list may be too much for some languages, and it may be advisable to summarize at this point, as in Good News Translation “as soon as the music starts.”

Fall down: see verse 5.

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 Aramaic text of the beginning of this verse is almost identical with the beginning of verse 10. It is possible to translate “While I was still lying in (my) bed” or “While I was still sleeping….” The Good News Translation rendering may give the impression that the king had woken up and was pondering the meaning of the first part of the vision when the second came. But it is more likely that he was still sleeping when the dream continued. This interlude is taken as nonpoetic in those versions that set the rest of this section off in poetic format.

And behold: see verse 10 as well as 2.31.

A watcher, a holy one: literally “(a being) watchful and holy.” In the Book of Daniel these two adjectives are used to describe a heavenly being that never sleeps and is always in the presence of the holy God. This is almost invariably taken by scholars as reference to an angel, although some consider these a special class of angels. Translators should take care that a literal translation of these terms does not give the impression that two different beings are intended. In order to avoid this difficulty, some modern versions have simply rendered the whole expression as “an angel who is vigilant” or “a holy watcher” (New Revised Standard Version). Since angels are considered divine beings, some translators are content to leave the idea of their holiness as included in the term “angel” itself. But this would definitely not be the case if the New International Version “messenger” is used as a model.

Heaven: while this is the same word as used for “sky” in verse 11, the present context makes it proper to translate heaven in this case if the receptor language distinguishes between “sky” and “heaven.”

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 .