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 .

Behold: see verse 2.

Like a bear: since bears are unknown in many parts of the world, translators must either borrow the term or use a more general expression such as “another large and ferocious animal” or something similar.

Was raised up on one side: the meaning of this expression in Aramaic is unclear. The root verb of this passive form is the same as that found in verse 4. However, the emphasis is not on the movement of the animal but on the resulting position. If it is taken to mean “standing on its hind legs,” as in Good News Translation, then the command Arise later in the verse, if taken literally, becomes meaningless. It is probably better to understand the meaning here as “half crouching” (New English Bible), in which case the imperative that follows is a command to stand up straight or to get up completely.

Three ribs: in those languages that have different words for the ribs of a human being and those of an animal, it is probably best to use the term for animal ribs in the context of this vision. In fact the word translated “ribs” in most English versions has been understood to refer to “tusks” (New American Bible and New Revised Standard Version) or “fangs” (New Jerusalem Bible). But translators are advised to retain the meaning “ribs” as in Revised Standard Version and Good News Translation. This would leave the impression that another creature had just been eaten and that some of the bones were still in the mouth of the beast.

In its mouth between its teeth: part of this expression may be considered redundant in many languages. Whatever is between the teeth is clearly in the mouth. Or in other cases whatever is in the mouth is thought of as being between the teeth.

It was told: in order to avoid the passive, some languages will have to say “it received the order,” or “they (impersonal) told it,” or “someone commanded it.”

Arise: depending on how the earlier part of this verse is translated, this may have to be rendered “Stand up completely” or “Finish rising up.”

Devour much flesh: it is more natural in many languages to say “eat a lot of meat” or “consume as much meat as you can.”

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 .

Little: the unusual form of the word here has caused much discussion by commentators. This adjective may be taken as describing the horn that grew out of one of the four horns (as in Revised Standard Version, Good News Translation, and most other English versions) or as describing the horn out of which it grew (Bible en français courant). The latter interpretation is also adopted by New Jerusalem Bible: “From one of these, the small one, sprang a(nother) horn.” The majority of English versions follow the same interpretation as Revised Standard Version and Good News Translation, probably because of 7.8, where mention is made of another horn, a small one, which grew and overcame the three others. But according to some commentators this is not sufficient reason to correct the Hebrew text here. In view of the uncertainty on this point, it may be better to follow the lead of the majority of English versions.

Out of one of them: that is, out of one of these four horns.

Grew exceedingly great: on the verb grew, see verses 4 and 8, where the same verb is translated “magnified himself.” The writer does not mention each of the earlier successors of Alexander the Great in the Seleucid dynasty who ruled over Syria and Palestine. He jumps directly to Antiochus Epiphanes (175-164 B.C.), who is of greater interest than the others.

South … east: Antiochus Epiphanes made war against Egypt to the south and against the Persians and Parthians to the east. However, it is probably better not to overload the translation with too many geographical references.

Toward the glorious land: literally “the beautiful” (compare New Revised Standard Version, “the beautiful land”). The word land is not found in the original text. But on the basis of 11.16 and 41, where the Hebrew has “the beautiful land,” Revised Standard Version, Good News Translation, and most commentators take this to refer to the land also; that is, to the land of Israel. Compare also Jer 3.19 and Ezek 20.6, 15.

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 .

Once again this verse speaks of God in the third person, and this will have to be transposed into the second person in many languages for the sake of naturalness and clarity.

Therefore: the Hebrew has only the simple conjunction most often translated “and.” Good News Translation leaves it untranslated. However, several English versions see the need of a strong transition word here. An American Translation and Moffatt follow Revised Standard Version with “Therefore,” New Jerusalem Bible has “Hence,” while New American Bible and Revised English Bible have “So.”

Kept ready the calamity: the verb here is usually translated “watched” in the sense of keeping a vigil. The phrase appears to be quoted from Jer 1.12; 31.28; 44.27, where the LORD is said to “watch over them to pluck up and break down, to overthrow, destroy, and bring evil” (Jer 31.28). New Jerusalem Bible retains the idea of “watching” as it renders “Yahweh has watched for the right moment to bring disaster on us.” New English Bible also focuses on this element with “the LORD has been biding his time and has now brought this calamity on us.”

Righteous: see the discussion of righteousness in verse 7.

Obeyed his voice: see verses 10 and 11.

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: if a second heavenly being has been introduced in verse 16, it should be made clear which one is intended here. It is the same being as mentioned in that verse.

O man greatly beloved: see verse 11 and 9.23. Good News Translation goes on to use a very important connecting word, “so,” showing the relationship between the fact of God’s love for Daniel and the advice, once again, that he should abandon his fear.

Four common exhortations found frequently in the Old Testament are given to Daniel here. Good News Translation reduces these to two and thus loses something of the cumulative force of the original. Unless it is really unnatural, the four different admonitions should be retained in the translation.

Fear not: see verse 12.

Peace be with you: this reflects the familiar Hebrew word shalom, which contains the idea of wholeness or total well-being. Revised English Bible translates it “all will be well with you” (compare Bible en français courant).

Be strong and of good courage: literally “be strong and be strong” repeating the exact same word for the sake of emphasis. This kind of repetition does not occur frequently in Hebrew but is certainly acceptable. However, in many other languages, including English, such repetition is stylistically unacceptable. And even in some Hebrew manuscripts the second term has been replaced by another verb of similar meaning, “be strong and be courageous,” which is an expression found frequently in the Old Testament (Deut 31.7; Josh 1.6-7; 1 Chr 22.13, for example). From a textual point of view, the repetition of the same verb is preferable, and in those languages where this is acceptable, it should be used. However, where such an expression would be unacceptable style, two different verbs with the same meaning should be used, or else a single verb used in an emphatic manner; for example, “be the strongest of the strong” or “be very big-strong.”

Note that Good News Translation makes a paragraph break in middle of this verse. This is done, however, because of the change in speaker at this point; translators should follow their own established principles regarding paragraph breaks. Good News Translation is virtually the only English version to make a break here.

Let my lord speak: the use of the third person here, as in verses 16 and 17, is again difficult to follow in most languages. The Good News Translation rendering should serve as a good model here.

You have strengthened me: this confirms the fact that Daniel, who had lost his strength (see verses 8 and 16), now regains it as a result of the angel’s intervention.

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 .

Forces from him: as in verses 15 and 22, this is literally “arms” but refers to “armed forces” or military personnel. Translators may say “soldiers in his command” (Revised English Bible) or “armed forces dispatched by him” (New English Bible).

Appear: literally “stand up,” this verb in military language indicates the taking of a position with the aim of attacking or besieging an enemy.

Profane: this verb has to do with “destroying the sacred character” of something previously considered especially for God. The entry of foreigners (enemy soldiers) into the Temple of Jerusalem deprived the building of its character as a building reserved exclusively for the service of God. In some languages the verb profane is best rendered “make corrupt (or contaminate) (by entering)” or something similar.

The temple and fortress: literally “the sanctuary, the fortress.” There is no conjunction in the Hebrew, and the two terms are probably intended to refer to a single structure, that is, to the Temple at Jerusalem. New Jerusalem Bible translates “the Citadel-Sanctuary” (compare “the fortress of the Temple” in Neh 2.8). New American Bible has “the sanctuary stronghold,” and New International Version reads “the temple fortress.” In other languages it may be necessary to say “our fortress which is the Temple” or “the stronghold, the Temple itself.”

Take away the continual burnt offering: see 8.11-12 and comments.

Set up: in some languages it will be necessary to include what the original readers would have known: “on the altar itself.”

The abomination that makes desolate: see 9.27 and comments. In place of a general formulation like this or the one in Good News Translation, some translators may be forced to say more precisely what this was: “they will make people do a very awful thing: worship foreign gods in our holy place.” But if possible, the more general formulation is preferred. Compare the rendering of the corresponding New Testament expression in Matt 24.15 and Mark 13.14.

In December 168 B.C. King Antiochus IV (who gave himself the blasphemous name “Epiphanes,” meaning “manifestation of God”) gave orders to his troops to penetrate the Temple in Jerusalem. He prohibited the celebration of Jewish worship and placed on top of the altar of the Temple another altar dedicated to the Olympian god Zeus. This meant that in that place which was so sacred to the Jews, people offered animals that were considered unclean (such as pigs). This practice was particularly abhorrent to all faithful Jews. On the idea of abomination in general, compare Lev 11, where the term is used several times.

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 .