The clauses in these two verses are in an unusual order. Several translations and commentaries decide that they must be rearranged in order to make good sense. The most common restructuring consists of transposing verse 20b (“But … Greece will come”) to the middle of verse 21. This makes the answer follow the question of verse 20a more closely (as in Good News Translation, New Jerusalem Bible). Some versions, however, move verse 21a to a position at the end of the first verse in chapter 11 and omit the date there. Another possibility is to place 10.21b and 11.1 in parentheses (New International Version). But the restructuring of Good News Translation and New Jerusalem Bible will probably be best for most languages.

The prince of Persia: as in verse 13, this refers to the angel designated to protect Persia.

When I am through with him: this seems to be a deliberately vague expression for giving somebody a bad time; there are similar idiomatic expressions in many languages which may be used here. In some languages, however, what is meant may have to be made clearer by saying something like “when I have defeated him” or “after he is subdued.”

Lo: see comments on the Aramaic equivalent for this term at 7.6.

The prince of Greece: literally “the prince of Javan.” As seen above, the word for prince: is used here in the sense of an angel who watches over and protects the area mentioned. See 8.21 for comments on the word “Javan.”

I will tell you: in this context the verb in Hebrew has the sense of “explain,” “reveal”, or “make known” something that is not generally known or that has not been known before, or something hidden or mysterious. Revised English Bible “expound” and Good News Translation “reveal” express this sense better than the more general term tell.

What is inscribed: this is not the usual word for “what is written,” since it occurs only here in all the Old Testament. But it is very similar to an Aramaic word having to do with writing. The main translation problem here will be the passive form for many languages. In this case translators should not make the subject too definite, since we do not know who did the writing. It will be better to say something like “someone wrote” or “they (indefinite) wrote.”

The book of truth: literally “the writing of truth.” It is not known exactly what this refers to. In 9.2 there was the reference to the “(holy) books,” which contained the revelation of God to human beings, including among others the Book of Jeremiah. Here the Hebrew expression is different. It may refer to a heavenly book in which, according to an ancient notion, God wrote in advance the destiny of individuals and of nations. Knox translates “the book of doom.” It is, however, better not to give such details in translation, since the meaning is not certain. If the translators see a need, this kind of information can be included in a footnote on this passage.

None who contends by my side against these: the would-be adversaries are the protecting angels of Persia and Greece. Another possible wording is “no one supported me in my struggle with them.”

Your prince: while the English pronoun your may be singular or plural, the Hebrew form on which it is based is plural in this case and is taken to refer to the people of Israel as a whole rather than just to Daniel. This is why Good News Translation and Bible en français courant say clearly “Israel’s guardian angel.” This plural form should be clearly reflected in the language of translation.

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 .