And whereas …: the form used here may be taken simply to introduce the next in a series of events, “Next…” with a full stop at the end of this verse. Or it may be understood as in Revised Standard Version, introducing (or reintroducing) the vision that is to be explained in the following verse. Anchor Bible begins with “As for the king’s vision….” The Revised Standard Version translation reflects the structure of the Aramaic in making verses 23-25 one very long sentence. But in most languages it is probably better to make two or more sentences of these verses. See also comments at the beginning of verses 24 and 25.

The king: instead of using the third person reference to the king, it will be much more natural in many languages to use the second person singular pronoun “you,” or perhaps the phrase “you, O king.” On the grammatical change of person, see comments on 2.10.

A watcher, a holy one, coming down from heaven: see verse 13.

Destroy it: this is a way of summarizing the meaning of that part of verse 14 which used several different verbal expressions, including “cut off,” “strip off,” and “scatter.”

Most of the rest of this verse is a repetition of the essential content of verses 15 and 16 above.

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 .

O king: the formal address is left out by Good News Translation but should be included in translation if an appropriately natural way is found to do this. See 2.4. The Aramaic actually has an emphatic expression (“You, O king”), calling attention to the long accusation that follows. Anchor Bible translates “Hear, O king!” Some translators may prefer to begin with “Listen, O king!”

The Most High God: see 3.26.

Nebuchadnezzar your father: see verses 2 and 11.

Gave … kingship: while the verb to give may be appropriate to the other three nouns in this list, it may not be suitable for the word kingship. In many languages it will be better to use an expression like “make king,” or there may be a special word for “enthrone.” Another way of handling the problem may be to say “gave your father this kingdom with all its greatness and glory and majesty” (similarly Moffatt). While the dignity and majesty may be given by the people of the kingdom in the first place, in the ways in which they show respect to the king, the writer sees it as ultimately coming from God.

On the synonymous terms greatness and glory and majesty, compare 2.37; 4.30, 36.

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 .

At break of day: literally “at dawn, at first light.” Compare New English Bible “At dawn, as soon as it was light,” and New Jerusalem Bible “At the first sign of dawn.” Revised English Bible begins this verse “he was greatly agitated,” reordering the elements and transposing the idea of haste to the beginning of the verse. Regarding the expression went in haste, see 2.25 and comments.

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 .

English versions differ as to whether verses 23-27 are to be considered poetry. In addition to Revised Standard Version/New Revised Standard Version, the following translations use poetic format: New Jerusalem Bible, An American Translation, and New American Bible. On the other hand the prose indentation of Good News Translation is also adopted by New International Version, New English Bible/Revised English Bible, and New Jerusalem Bible. The prose format is probably preferable.

Thus he said: this is a better model than Good News Translation for those languages that do not have passive forms. However, it can be made clearer by saying something like “He explained it in this way…” or “He gave me this interpretation….” The pronoun he again refers to the person questioned by Daniel in verse 16. But since the antecedent is quite some distance from this verse, some may wish to make the subject explicit, or else to use a verb with a passive meaning like “receive,” if one exists in the language. The introductory sentence will then read something like “I received this explanation.”

There shall be a fourth kingdom: as in verse 17 above, the verb “to be” may not be the most natural way to speak of the relationship between the beast of the vision and the earthly kingdom. In English the best way to express this relationship may be “As for the fourth beast, it stands for a fourth kingdom” or “… it means that there will be a fourth kingdom.”

Different from all the kingdoms: while the Good News Translation rendering may be taken to mean “unique in all the world,” this is not the focus of this passage. Compare verse 19, “different from all the rest.”

And it shall devour the whole earth: it will be wise in many languages to begin a new sentence at this point, and probably to make the subject clearer with something like “this kingdom” instead of the pronoun “it.” On the verbs devour … trample … break and their order in the translation, see verses 7 and 19.

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 .

I, Daniel: the use of this formula once again serves as a discourse marker showing boundaries in the story. In this case it seems to mark the beginning of the conclusion to this section. Compare verses 1 and 15.

Was overcome: the translation of the Hebrew word here is much disputed, but the context seems to require something like “weak” (New American Bible), “faint” (An American Translation), “exhausted” (New International Version), “my strength failed” (Revised English Bible). New Jerusalem Bible “lost consciousness” goes back to verse 18, where a different word is used.

Rose: since the context clearly shows that recovery from an illness was involved, some languages may find it more natural to say something like “then I got well” or “my health improved.” The meaning is not that Daniel got up while he was still sick.

Went about the king’s business: since Daniel had obviously taken some time off from work when he received the vision, Good News Translation includes the idea that he “went back to work.” It also makes clear that Daniel did not actually replace the king in performing his duties, but simply returned to carrying out the job assigned to him by the king. These refinements may also be helpful in other languages.

Appalled: this seems to be a poor choice of words in English, although it is followed by New International Version, New American Bible, and Moffatt. The meaning is rather something like “disquieted” (An American Translation), “dismayed” (New Jerusalem Bible), or “perplexed” (New English Bible).

Did not understand it: literally “and there was no one understanding.” The two corresponding Hebrew words may be interpreted in three different ways: (1) “I (Daniel) did not understand it (the vision)” (Moffatt and the majority of English versions); (2) “No one could explain it (the vision)”; this is the solution followed by New Jerusalem Bible, Revised English Bible, and also by New International Version when it says “it was beyond understanding”; (3) “No one could understand (why the vision was to be kept secret or why I was so upset)”; this solution is apparently adopted by Traduction œcuménique de la Bible, which uses the masculine pronoun—such a pronoun in French cannot refer to the word “vision,” which is feminine. The first of these three possibilities is the most commonly accepted and the most likely to be the correct understanding of the text. It is unlikely that the text would focus on the inability of others to understand the vision or why it was to be kept secret, since at this point no one else knew about it.

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 .

Lifted up my eyes: this expression in English will normally indicate a movement of the eyes from looking downward toward the ground to a position straight ahead. However, the Hebrew idiom simply indicates that Daniel began the action of looking carefully, intently. The translation should avoid giving the impression that he began looking up into the sky. See comments on “raised my eyes” in 8.3, where the same Hebrew verb is used. The imagery that follows is very similar to that found in chapters 2 and 3 of Ezekiel.

Behold: see comments on 2.31 and 4.10.

Clothed in linen: that is, “wearing clothing made of linen.” The biggest problem for most translators, however, will be the rendering of the word linen. This refers to a white cloth material made from the fibers of flax and known for its strength and relative coolness. In those areas where flax is unknown, translators may have to use a more generic expression such as “fine white cloth.” Note that this expression appears again in 12.6 and 7.

Whose loins were girded: this archaic English expression reflects the Hebrew original, which conveys the idea “his waist was encircled.” But this is probably better expressed “with a belt … around his waist,” as in New Revised Standard Version and many other English versions.

With gold of Uphaz: the word translated Uphaz is usually taken as a proper name referring to an otherwise unknown place where gold was found (see also Jer 10.9). However, the Hebrew text is uncertain here, and many scholars take this as a scribal error for “Ophir” (New English Bible/Revised English Bible, An American Translation, and Moffatt), which is mentioned in 1 Kgs 9.28. A few Hebrew manuscripts, in fact, have this reading. Still other scholars suggest that Uphaz is a misspelling of the Hebrew word for “refine” (muphaz) and should therefore be translated “pure” or “fine” as in 1 Kgs 10.18 and Song 5.11. This is the solution of New Jerusalem Bible, New American Bible, New Jerusalem Bible, and New International Version, as well as Good News Translation, and is commended to translators.

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 shall set his face: once again the subject pronoun should probably be rendered by “the king of Syria” or “the king of the north” (see the previous verse). And the idiomatic expression set his face will probably not be rendered literally. It carries the sense of making a firm decision or “making up one’s mind.” Some translations use verbs like “determine” (New International Version) and “resolve” (Revised English Bible). See the comparable New Testament expression in Luke 9.51.

With the strength of his whole kingdom: this expression may mean either (a) “using the might of his (the king of the north’s) entire kingdom” or (b) “conquering his (the king of the south’s) entire kingdom.” Solution (a) is followed by New International Version, Revised English Bible, Traduction œcuménique de la Bible, An American Translation, and Moffatt, as well as Revised Standard Version and Good News Translation. On the other hand, solution (b) is preferred by New English Bible, New Jerusalem Bible, New Jerusalem Bible, and Anchor Bible. Translators will find themselves in good company whichever solution they adopt; but perhaps solution (a) is the better choice.

Bring terms of peace and perform them: the Hebrew equivalent is so ambiguous that there are several possible interpretations. There is also a significant textual problem to consider. The traditional Hebrew text says literally “and right intentions with him, and he makes….” This is taken by New English Bible to mean “he will come to fair terms with him.” However, the addition of a single Hebrew consonant yields the meaning “he will make a treaty with him.” But the meaning of the two alternatives is not radically different. Since most versions include the idea of an alliance or “coming to terms” (New Jerusalem Bible, Good News Translation, Traduction œcuménique de la Bible, New American Bible, New Jerusalem Bible, New International Version, and An American Translation), this is the idea that should probably be conveyed in the translation.

He shall give him: translators should be careful to identify the participants more precisely in their own languages. The subject is the king of Syria (king of the north), and the object pronoun represents the king of Egypt or “the king of the south.” If the persons referred to are not clearly understood, it will be important to make this clear in translation.

The daughter of women: there is no definite article in Hebrew before the word “daughter.” This expression seems to be the feminine equivalent of “son of man” (see 7.13) and therefore means simply “a woman.” The interpretation of Good News Translation, “his daughter,” corresponds with the historical event, and this same interpretation is followed by Anchor Bible and An American Translation. Moffatt even has “the princess of Egypt.” However, this is perhaps too precise in an account that seems to be intentionally vague. It is probably better to use a more general expression like “a woman’s hand” (New Jerusalem Bible), “a woman” (New Revised Standard Version), or possibly “a daughter” (New International Version, New Jerusalem Bible, New American Bible). But it is unnecessary to emphasize youth as in “a young woman” (New English Bible) or “young daughter” (Revised English Bible).

To destroy the kingdom: literally “to overthrow (or destroy) her (or it).” Grammatically the final pronoun in Hebrew can refer to the daughter of women or to the “land (of Egypt),” which is also feminine in Hebrew. Revised Standard Version rightly takes it to be the latter and makes this clear in translation.

But it shall not stand or be to his advantage: literally “but she (or it) will not stand, she (or it) will not happen to him.” This can be understood to mean either “she will fail” or “the plan will fail,” but the sense is the same.

This verse is an apparent reference to the marriage of Cleopatra, the daughter of Antiochus III, to Ptolemy V. The Syrian king counted on this alliance to dominate little by little the Egyptian kingdom, but Cleopatra took the side of her husband against her father.

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 .

For reasons of English style, Good News Translation closes the direct quotation at the end of verse 3 and introduces the continuation with the words “He said to me….” This will be unnecessary and even considered awkward in many languages where it will be quite possible to continue the direct quotation without such a break.

But: this is probably not the best transition word to use here since it usually marks contrast, and, although the action required of Daniel is different from the above, it is still a positive thing and not in sharp contrast with what comes before. It is important to start a new paragraph at this point, in spite of the fact that several English versions fail to do so. Both New American Bible and Anchor Bible begin this verse with “As for you, Daniel.”

Shut up the words, and seal the book: this does not refer to two different actions but rather to a single procedure: “keep the words secret by sealing up the book.” This temporary sealing of the book is necessary because the end of time is thought to be some distance away. The order given here contrasts with Rev 22.10, where the book is not to be sealed because the end was thought to be within sight. On the term seal see comments on 8.26 and 9.24. Here some translators may have to use a more general expression “put your mark on it.”

Until the time of the end: some other ways this has been rendered are “until the time of the final phase” (Anchor Bible) and “till the crisis at the end” (Moffatt). In some languages the best translation may be “until the last days,” although this has special theological connotations in English.

Many: see 11.14, 33, 39, as well as verse 2 above.

Run to and fro: based on a slight change in the Hebrew text, the corresponding verb is taken by Anchor Bible to mean “will apostatize.” Moffatt seems to follow this understanding when he translates “will give way.” Likewise at has “many shall prove disloyal.” Other commentators seem to feel that this has something to do with being perplexed about the book that is sealed up. Bible en français courant has “many will consult it (the book).” (This is presumably after it is reopened.) Still others translate more generally but probably understanding a wandering in search of truth: “many will be at their wits’ end” (New English Bible); “go here and there” (New International Version); “be running back and forth” (New Revised Standard Version). The verb in question is used elsewhere of rowing a boat in Jonah 1.13, of swimming in Isa 25.11, and of wandering (in search of a word from the Lord) in Amos 8.12. It is perhaps this latter meaning that is most appropriate in the present context.

And knowledge shall increase: this is the clear literal translation of the traditional Hebrew text, and it is also followed by New International Version and New Jerusalem Bible, as well as Revised Standard Version. But the meaning of this text is uncertain and the ancient versions present a wide variety of possibilities. A slight change in the text yields the reading “evil shall increase” (New American Bible). This is also adopted by New Jerusalem Bible, An American Translation, New Revised Standard Version, and Moffatt. New English Bible follows the same text but translates “punishment will be heavy.” Revised English Bible, however, reverts to a rendering of the more traditional text with “… trying to gain such knowledge.” It will be better to preserve the meaning of the traditional Hebrew text at this point. Certain modern versions may be useful: “many will go here and there to increase knowledge” (New International Version) and “many will range far and wide and knowledge will increase” (New Jerusalem Bible). The following models may also be helpful: “people will learn more and more” or “learning will expand (or become greater and greater).”

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 .