Whose name was Belteshazzar: this information, repeated from verse 8, may possibly be omitted in some languages if the repetition is considered unnatural.

Dismayed … alarmed …: these two verbs are similar in meaning and may be translated by one verb in many languages. A single verb is, in fact, used in Nebuchadnezzar’s response to the situation.

For a moment: New Revised Standard Version revises this to “for a while,” while New International Version has “for a time.” The term indicates a relatively short period of time, but not necessarily a matter of mere seconds. It has been omitted altogether by Good News Translation, but this is not advised.

The king said: literally “answered and said” (see 2.5). Instead of this, Die Bibel im heutigen Deutsch has the first person pronoun, “and I said to him….” This is based on the idea that the entire chapter is the king’s own narration (see 4.1). But given the distance from the introduction and the intervening section heading, it is appropriate to maintain the third person singular of the original.

My lord: translators should use whatever title is appropriate for them when addressing a king or an important chief (compare 1.10).

May the dream be for those who hate you and its interpretation for your enemies: once again, this parallel structure expresses a single point. Daniel wishes that the bad news of the dream might be for the enemies of King Nebuchadnezzar, but in fact he knows very well that it is for the king himself. The translation must bring out the fact that Daniel is aware of the consequences to Nebuchadnezzar of the interpretation he is about to give. Good News Translation does this by using the verb “I wish” and adding at the end “and not to you.” New International Version and New English Bible/Revised English Bible begin “if only…,” and New American Bible uses “should be….” But it may be necessary to say more than this in some languages and say at the end of the verse something like “but I know it concerns you” (compare verse 22 below).

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 spirit of the holy gods: while both Revised Standard Version and Good News Translation have the adjective holy in this verse, the majority of versions omit it. This word is clearly found in verse 11 above, but it is not recommended by Hebrew Old Testament Text Project/Critique Textuelle de l’Ancien Testament that it be repeated here. The king would not necessarily have repeated the words of verse 11 exactly.

Light and understanding and excellent wisdom: this is a repetition of the same three words used in verse 11.

Are found in you: the passive expression will have to be made active in many languages. A possible model is “and I know that you are (or have).”

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: a number of translations prefer a stronger contrastive conjunction here, since there is a clear contrast between the determination of the king to save Daniel and the desire of the accusers to see him executed. Several versions have “But” (New Jerusalem Bible, New American Bible, Anchor Bible, and Bible en français courant).

These men: if necessary this may be translated more precisely as “the enemies of Daniel,” “the conspirators,” or “Daniel’s accusers.” Compare verse 11.

Came by agreement: see verses 6 and 11 above, and note that this is again dropped by Good News Translation as an unnecessary repetition. But Good News Translation does add the detail that they returned (“came back”) to the king, since this was not the first time they had come before him. Other versions translate this and the verb said by a stronger word such as “insisted” (New American Bible), “reminded the king” (Moffatt), or “kept pressing the king” (New Jerusalem Bible).

Know, O king: the imperative form of this verb in English suggests that the speaker(s) want to inform the hearer of something that he is unaware of. But the Persian king is not ignorant of the fact presented to him (see verse 8). If this is also the case in the translator’s language, it will be better to make this a declarative statement in many languages, as in Good News Translation. On the form of address, O king, see 2.4.

Interdict or ordinance: as in verse 7, the two words focus on a single item and may therefore be translated by a single noun in order to avoid confusion on the part of the reader.

Can be changed: this passive may be made active as in verse 8. Compare also “be revoked” in verse 12.

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 .

Verses 19 and 20 constitute one long sentence in Aramaic and in Revised Standard Version. But they have been broken into four separate sentences in Good News Translation. This will probably be a good model to follow in the translation.

To know the truth: this verbal expression in Aramaic (“to be certain”) has the same root as the noun in verse 16, “the truth.”

The fourth beast: see verse 7 above. The information is not given in the same order as in verse 7, but all the elements are present, and in addition the claws of bronze are added to the description here.

Different from all the rest: this is better understood as meaning “different from the other three kingdoms” mentioned in this passage, rather than “different from all other kingdoms” in the world.

On the word bronze, see, for example, 2.32; 4.15, and comments there.

The wording of Revised English Bible may provide a helpful model to some translators: “exceedingly fearsome with its iron teeth and bronze claws, devouring and crunching, then trampling underfoot what was left.”

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 .

New Jerusalem Bible, Revised English Bible, and New Revised Standard Version set forth as poetic the section beginning here and going through the end of verse 26, because the Hebrew text breaks into a kind of metrical form. But most other versions retain the prose format, since it is questionable whether the kind of meter used in the Hebrew should be so represented.

At the latter end of their rule: this refers to the four successors to Alexander the Great. Two of these kingdoms disappeared from the political scene fairly quickly. But the other two continued for about a century and a half, each directed by its own dynasty. The Ptolemys ruled in Egypt, and the Seleucids in Syria and Babylonia. The writer’s main interest, however, is in one particular ruler of the Seleucid dynasty—Antiochus IV Epiphanes.

The transgressors: while the Hebrew literally speaks of transgressors, this whole clause is problematic, and the ancient versions have “transgressions” rather than transgressors. Since it is unclear who these transgressors were, many modern English translations adopt the reading of the ancient versions: “transgressions” (New Jerusalem Bible and New Revised Standard Version), “sins” (New Jerusalem Bible), and “crimes” (An American Translation and Anchor Bible).

Reached their full measure: the idea here is something like “when they have gone as far as they can go in committing sin.” Another way of translating this is “when their sin is at its height” (Revised English Bible). The ancient notion seems to have been that God waited for sin to reach a certain level of gravity before intervening with punishment. Compare Gen 15.16, where the iniquity of the Amorites is said to be incomplete. See also Matt 23.32, where Jesus speaks of the Scribes and Pharisees completing the measure of their ancestors.

A king of bold countenance: literally “of stern faces.” This description of the new king who was to come to power seems to focus on his physical appearance. But the appearance of a person is related to his character. The two Hebrew words have been variously translated as “stern-faced” (New International Version), “proud faced” (New Jerusalem Bible), “defiant” (Moffatt), “of grim aspect” (Revised English Bible), “impudent” (New Jerusalem Bible).

One who understands riddles: this gives a very inadequate idea of the meaning of the text. New Jerusalem Bible has “ingenious-minded man,” but this likewise sounds too much like praise. The idea here is one of an evil genius—a thoroughly malicious, spiteful, and devious person. He was seen as a shrewd expert in cunning and deception. New Revised Standard Version translates “skilled in intrigue.” Good News Translation apparently translates this by the two nouns “vicious and deceitful.”

Arise: that is, “rise to power” or “take control” or “begin to govern.” See 7.17.

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 the third year of Cyrus king of Persia: the ancient Greek translation reads “In the first year of King Cyrus,” but modern English versions do not follow this reading. Compare 7.1 and comments.

A word was revealed: this clearly refers to more than a single word (King James Version has “a thing”). Moffatt translates “a revelation was made.” In some languages it may be wise to follow the Good News Translation model and translate “a message was revealed”; but in those cases where passive forms cause difficulties, it will be better to restructure the sentence and say “a revelation came to Daniel” (Revised English Bible), “God revealed a matter to Daniel,” or something similar. Translators should understand that the word … revealed and the vision mentioned at the end of this verse are not identical. The vision came later in order to explain the revelation.

Who was named Belteshazzar: see 1.7; 2.26; 4.8. In order to avoid the passive, it is fitting to say “whom the king had named Belteshazzar.”

The word was true: literally “the word was sealed.” In ancient times the use of a seal was a guarantee that a document was legitimate. It served to confirm the truth of what was contained in the writing. So this phrase emphasizes the fact that what God revealed to Daniel was authentic. If word is translated “message” earlier, then the same rendering should probably be used again to ensure that the reader understands that the reference is to the “word that was revealed.”

And it was a great conflict: the meaning of the two Hebrew words translated by this clause is unclear. Some have taken them as a description of the war waged by the angels in verses 12-21 at the end of the chapter. They have thus been translated “it concerned a great war” (New International Version) or “it concerned a great conflict” (New Revised Standard Version). While this meaning is certainly possible, it is more likely that the two difficult words refer to the struggle involved in understanding the message. These words may be taken, as in Good News Translation, to mean that the matter revealed to Daniel required a real mental struggle to understand; that is, it was extremely difficult to comprehend. Revised English Bible translates “yet only after much struggle (did understanding come to him in the course of the vision).” And New Jerusalem Bible renders the same expression “it was a great task (to understand the prophecy).”

He understood the word and had understanding of the vision: this literal rendering of the original is not very natural in English. The meaning is stated more clearly in the following renderings: “he paid heed to the revelation and understood the vision” (Moffatt); “understanding came to him through the vision” (New Jerusalem Bible); “He paid attention to the oracle, so that he understood the revelation” (Anchor Bible).

This verse is clearly different from what follows, since Daniel is here referred to by a third person singular pronoun. In the verses that follow, the first person singular pronoun is used. For this reason some early editions of Good News Translation placed this verse within parentheses. But this is not necessary. It will be sufficient to set it off as a separate paragraph, as in the later editions of Good News Translation and in most other versions.

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 .

Shall again raise a multitude: once again the term multitude refers to a large military unit. The Hebrew actually uses two different verbs, literally “return and raise.” But the word sometimes translated “return” is the same word as used in verse 10, which may also be rendered “again.” Here, however, it may be better to translate it “return” or possibly “revive.” The second verb is the same as in verse 11. But in some languages it will be natural to add “more troops” or “new troops.”

After some years: literally “at the end of the times, of the years.” New Jerusalem Bible retains something of the form with “after a time, a matter of years.” But the idea is simply “after an indefinite and rather lengthy period of time.”

Come on: see comments on verse 10.

Abundant supplies: the noun in Hebrew usually refers to personal possessions that may be moved from one place to another (such as furniture, domestic animals, sheep, goats). Depending on the context, it may also mean “wealth” or “riches” in general. But this meaning is improbable in the present context, since people do not go off to war with “riches.” This context requires a meaning like “war material” or “equipment for fighting.” The expression “fully equipped” (New International Version) is a good English equivalent.

The probable historical reference of verse 13 is to the military campaign of Antiochus III against Egypt in 205 B.C. He took advantage of the death of Ptolemy IV, whose son and successor (Ptolemy V) was only four or five years old when he began to reign.

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 .

Pitch his palatial tents: the word translated palatial occurs nowhere else in the Hebrew Old Testament, but its meaning is undisputed. It comes into Hebrew through Aramaic and is ultimately from Old Persian. The reference is to the lavish tents that served as the living quarters of the king during his military campaigns. Some possible models are “set up the large tents made for the king and his family” or “raise up the fine tents which the king would live in.”

The sea: the word here is plural in the original, and standing alone it can possibly designate the Dead Sea and the Mediterranean together. But in that case the second object, the glorious holy mountain, will be very difficult to explain. Commentators think that the use of the plural without the definite article here is merely in accordance with ancient poetic usage (thus Judges 5.17; Deut 33.19). The reference is almost certainly to the Mediterranean, which is seen as being composed of more than one “sea.”

The glorious holy mountain: this expression is used to designate the hill in Jerusalem on which the Temple was built. See, for example, Isa 56.7; Obadiah 16; Psa 2.6; 15.1. This has been rendered in a more direct manner by Good News Translation as “the mountain on which the Temple stands” and in Die Bibel im heutigen Deutsch as “Mount Zion.” But others object that this makes very precise the expression in the text that is intentionally vague. Some other possible renderings are “the hill of the sanctuary,” or “the holy mountain in the most beautiful land” (Bible en français courant), or “the holy hill, the fairest of all hills” (Revised English Bible).

Come to his end: this is yet another veiled allusion to the death of the tyrant, Antiochus. See 8.25. In many languages it will be more natural to use the verb “to die.” Some other ways of saying the same thing are “he will meet his doom” (New Jerusalem Bible) or “death will surprise him” (Bible en français courant).

With none to help him: this phrase expresses the idea of loneliness as well as helplessness.

In fact Antiochus IV Epiphanes died at Tabae in Persia toward the end of the year 164 B.C., during his campaign against the troublesome Parthians (see verse 44).

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 .