2tc The LXX reads “Xerxes.” This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name “Ahasuerus.”

3tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil.

4tn Heb “was made king over the kingdom of the Chaldeans.”

5tc This phrase, repeated from v. 1, is absent in Theodotion.

6tn The Hebrew text has “books”; the word “sacred” has been added in the translation to clarify that it is Scriptures that are referred to.

7sn The tetragrammaton (the four Hebrew letters which constitute the divine Name, YHWH) appears eight times in this chapter, and nowhere else in the book of Daniel.

8map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

9tn Heb “face.”

10tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim).

11sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.

12tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay).

13tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.

14tn Heb “in your name.” Another option is to translate, “as your representatives.”

15tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.

16tn Heb “people.”

17tn Heb “to you (belongs) righteousness.”

18tn Heb “and to us (belongs) shame of face like this day.”

19tn Heb “men.”

20tn Heb “to us (belongs) shame of face.”

21tn Heb “to the Lord our God (belong) compassion and forgiveness.”

22tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).

23tn Heb “to walk in.”

24tc The LXX and Vulgate have the singular.

25tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

26tn Heb “by not paying attention to your voice.”

27tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

28tn Heb “him.”

29tn Heb “he has fulfilled his word(s) which he spoke.”

30tn Heb “our judges.”

31tn Heb “who judged.”

32tn Heb “we have not pacified the face of.”

33tn Or “by gaining insight.”

34tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.

35tn Or “righteous.”

36tn Heb “in all his deeds which he has done.”

37tn Heb “we have not listened to his voice.”

38tn Heb “with a powerful hand.”

39tn Or “righteousness.”

40tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).

41tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.

42tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.

43tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.

44tn Heb “turn your ear.”

45tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.

46tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.

47tn Heb “praying our supplications before you.”

48tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18.

49tn Heb “the holy mountain of my God.”

50tn Heb “speaking in prayer.”

51tn Heb “in the beginning.”

52tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB.

53tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.

54tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”

55tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).

56tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

57tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

58tc The present translation reads the Qere (singular), rather than the Kethib (plural).

59tn The Hebrew phrase לְכַלֵּא (l˙khalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

60tn Or “everlasting.”

61sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

62tn Heb “vision and prophecy.” The expression is a hendiadys.

63tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

64tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

65map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

66tn The word “arrives” is added in the translation for clarification.

67tn Heb “sevens” (also later in this line and in v. 26).

sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.

68tn Heb “it will return and be built.” The expression is a verbal hendiadys.

69sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

70tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

71tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

72sn Flood here is a metaphor for sudden destruction.

73tn Heb “one seven” (also later in this line).

74tn The referent of the Hebrew word כְּנַף (k˙naf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

75tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.