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On the Greek text. The Greek follows the standard critical text of the Septuagint (Rahlfs-Hanhart in its main wording, itself an ancient, public-domain text); the distinctively copyrighted critical apparatus is not reproduced. Versification follows the LXX.

The Book of Daniel (LXX) — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the Daniel data set: every chapter of LXX Daniel (1-12) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim). Major translation and interpretive cruxes are handled within those notes rather than silently resolved. Daniel joins court tales and apocalyptic visions to portray fidelity under pagan empire, the humiliation of arrogant kings, and the sovereignty of the Most High over history's kingdoms. In this LXX campaign the Greek Danielic appendices are published as their own standalone books, so Daniel here closes with the sealed visions of chapters 10-12. The Greek follows the standard critical text of the Septuagint (Rahlfs–Hanhart in its main wording, itself an ancient public-domain text); the distinctively copyrighted apparatus is not reproduced, and versification follows the LXX.

Scope

Chapter Verses Words annotated Outline movements
Daniel 1 21 498 4
Daniel 2 49 1229 6
Daniel 3 97 1910 8
Daniel 4 37 1078 6
Daniel 5 30 830 6
Daniel 6 29 775 5
Daniel 7 28 720 6
Daniel 8 27 664 6
Daniel 9 27 820 6
Daniel 10 21 539 5
Daniel 11 45 1087 5
Daniel 12 13 303 4
Total 424 10,453 67

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note. As translation Greek, the annotation additionally flags Hebraisms and the underlying Hebrew idiom where it illuminates the rendering.

The argument of the book

The macro-structure of the whole book — its major movements — under which the chapter-by-chapter detail below unfolds. Daniel moves from courtly testing and rescue to dream interpretation and finally to symbolic visions of beasts, kingdoms, persecution, and deliverance. The annotation tracks both its narrative drama and apocalyptic imagery. (Section divisions are interpretive; the more common analysis is generally followed.)

Chapter-by-chapter

Daniel 1 — ΔΑΝΙΗΛ Α′

Theme. Exile tests purity, and God vindicates faithful wisdom.

Outline.

Translation & textual notes. The Greek text of Daniel 1 here follows the Theodotionic form of Daniel printed in the standard Rahlfs-Hanhart Septuagint, the form that became dominant in the Christian transmission of the book; the copyrighted modern apparatus is not reproduced. As the court-tale introduction to the whole book, the chapter places Jerusalem under Babylonian pressure, carries temple vessels away, selects Judean youths of royal or noble stock for imperial service, and distinguishes Daniel at once through his refusal of defilement from the king's table. The narrative binds exile, education, naming, food, ritual fidelity, and wisdom together. Its theological point is already programmatic for the rest of Daniel: God is the one who gives Jerusalem into Babylon's hand, gives Daniel favor, and gives the four youths wisdom, so that faithful endurance within foreign power becomes the setting of divine vindication. Versification follows the Greek Daniel tradition used here.

Daniel 2 — ΔΑΝΙΗΛ Β′

Theme. Babylon's wise men fail, and God reveals the dream of kingdoms.

Outline.

Translation & textual notes. The Greek text of Daniel 2 here follows the Theodotionic Daniel printed in the standard Rahlfs-Hanhart Septuagint; the modern critical apparatus is not reproduced. This unit is the programmatic wisdom-and-kingdom scene of the book: Nebuchadnezzar's dream exposes the limits of Babylonian experts, Daniel and his companions seek mercy from the God of heaven, the mystery is revealed in a night vision, and Daniel interprets the great image as a succession of kingdoms shattered by a stone not cut by hands. The unit therefore binds court peril, prayer, revealed mystery, imperial succession, and everlasting kingdom into a single theological movement. The language of 'mystery' is especially important, since Daniel insists throughout that hidden things belong to God and are made known only by divine disclosure rather than by native human technique. Versification follows the Greek Daniel tradition used here.

Daniel 3 — ΔΑΝΙΗΛ Γ′

Theme. Imperial idolatry meets furnace witness and divine deliverance.

Outline.

Translation & textual notes. The Greek text of Daniel 3 here reflects the Old Greek form of the chapter as preserved in the Septuagint tradition rather than the shorter Masoretic/Theodotionic sequence alone. It therefore includes the major liturgical additions commonly known as the Prayer of Azariah (vv.25-45 in this versification) and the Song of the Three (vv.51-90), both of which became deeply influential in Jewish and Christian worship. The chapter's court-style Aramaic narrative has been rendered into Greek with a mixture of administrative loan-vocabulary, musical instrument terms, and formal royal diction, while the inserted prayers shift into elevated confessional and hymnic language. Several names appear in their Babylonian forms (Σεδραχ, Μισαχ, Αβδεναγω), while the song itself also recalls the Judean names (Ανανια, Αζαρια, Μισαηλ). Theologically, the chapter binds together anti-idolatry witness, exile penitence, angelic deliverance, and universal doxology. Later Christian reception made the fourth figure in the furnace a locus for christological interpretation, though the Greek text itself describes the appearance more cautiously as ὁμοία υἱῷ θεοῦ, 'like a son of God.'

Daniel 4 — ΔΑΝΙΗΛ Δ′

Theme. Nebuchadnezzar is humbled until he confesses heaven's rule.

Outline.

Translation & textual notes. The Greek text of Daniel 4 here follows the Old Greek form preserved in the Septuagint tradition, whose wording and arrangement differ in places from the more familiar Theodotionic/MT-based numbering. This unit is cast as a royal proclamation by Nebuchadnezzar himself, blending court memorandum, dream report, prophetic interpretation, and doxological confession. The recurring term σύγκρισις / σύγκριμα functions as the 'interpretation' or determination of the dream, while the striking messenger term ιρ reflects the traditional Aramaic 'watcher' carried into Greek transcription. Daniel is addressed under his court name Βαλτασαρ, and the narrative continues the theme from chapter 3 that pagan kings must learn the superiority of Israel's God. Here, however, the focus is not idolatry but hubris: the great tree image turns imperial flourishing into a symbol of pride exposed, and the king's beast-like degradation dramatizes the loss of properly human rule under heaven.

Daniel 5 — ΔΑΝΙΗΛ Ε′

Theme. Belshazzar's profane feast ends under heaven's written verdict.

Outline.

Translation & textual notes. The Greek text of Daniel 5 here follows the Old Greek form preserved in the Septuagint tradition. This unit is structured as a dramatic court narrative in which sacrilege, failed pagan wisdom, prophetic indictment, and instantaneous judgment are tightly compressed into a single night. Several court terms deserve notice: σύγκρισις / σύγκριμα again denotes the interpretation of the mysterious writing, while the golden μανιάκης is the royal neck-chain promised to an honored interpreter. The inscription itself appears in Greek letters as μανη θεκελ φαρες, transliterating the famous Aramaic words rather than replacing them with ordinary Greek equivalents; Daniel then interprets them by measured exposition. Theologically, the chapter depends heavily on Daniel 4: Belshazzar is condemned not merely for drunken sacrilege but for refusing the lesson taught by Nebuchadnezzar's humbling. The God who held the king's breath and ways in his hand is also the God who numbers kingdoms and ends them at once.

Daniel 6 — ΔΑΝΙΗΛ Ϛ′

Theme. Daniel's steadfast prayer is vindicated in the lions' den.

Outline.

Translation & textual notes. The Greek text of Daniel 6 here follows the Old Greek form preserved in the Septuagint tradition. This scene develops the same court-conflict pattern seen earlier in Daniel: pagan administrators weaponize royal law against a faithful Judean, the king becomes trapped by his own decree, and God publicly overturns the intended sentence. Several terms deserve attention. The officials called τακτικοί appear as high-ranking administrative overseers set above the satrapal structure, while the law of the Medes and Persians is presented as an inflexible written ordinance that even the king struggles to reverse. Daniel's prayer posture toward Jerusalem extends exilic piety back toward the temple, and the closing royal decree echoes earlier imperial proclamations in Daniel while sharpening the confession that Daniel's God is living, enduring, and sovereign.

Daniel 7 — ΔΑΝΙΗΛ Ζ′

Theme. Beastly empires yield to heavenly judgment and enduring dominion.

Outline.

Translation & textual notes. The Greek text of Daniel 7 here follows the Old Greek form of the Septuagint tradition. This unit marks the decisive transition from court tales to apocalyptic vision, and it does so with imagery that would become foundational for later Jewish and Christian eschatology. The four beasts arising from the sea symbolize successive world-kingdoms in monstrous form, while the courtroom of the Ancient of Days reorients history from earthbound terror to heavenly judgment. The expression ὡς υἱὸς ἀνθρώπου, 'as a son of man,' is especially weighty: in context it denotes a human-like figure receiving dominion from God over against the beastly kingdoms, and the chapter itself correlates that victory with the saints of the Most High. The vision's language also deserves close attention: terms such as σύγκρισις and ἀκρίβεια frame the angelic explanation, while the little horn's assault on times and law sharpens the chapter's concern with arrogant attempts to redefine sacred order.

Daniel 8 — ΔΑΝΙΗΛ Η′

Theme. The ram, the goat, and the violent horn run to their measured end.

Outline.

Translation & textual notes. The Greek text of Daniel 8 here follows the Old Greek form preserved in the Septuagint tradition. This vision continues the apocalyptic disclosures of chapter 7 but narrows its symbolic field by identifying the major powers more explicitly: the ram represents the Medes and Persians, and the male goat the king of the Greeks. This unit is thus both visionary and historically sharpened. The sanctuary-focused lines in vv.11-14 are especially important and textually difficult; in the Old Greek they emphasize disrupted sacrifice, captivity, sin, and desecration in ways that do not always align neatly with the more familiar Theodotionic form. Gabriel's interpretive role also matters: he is directly commanded to make Daniel understand the vision, giving the whole chapter an explicitly angelic interpretive frame. The result is a chapter about rapid imperial succession, sacrilegious aggression against holy order, and the assurance that even desecration unfolds only until the appointed end fixed by heaven.

Daniel 9 — ΔΑΝΙΗΛ Θ′

Theme. Daniel's penitential prayer is answered with the seventy weeks.

Outline.

Translation & textual notes. The Greek text of Daniel 9 here follows the Old Greek Septuagint form of the chapter. The first half is one of the book's densest penitential prayers: Daniel reads Jeremiah's seventy-year prophecy in light of Jerusalem's desolation, then responds not with speculation first but with fasting, confession, and covenant appeal. The prayer repeatedly balances divine righteousness and human shame, rehearsing Israel's rebellion against the law and prophets while asking God to act for the sake of his own name, city, and sanctuary. The second half turns from penitence to revelation when Gabriel interprets the larger pattern of history through the famous seventy weeks. In the Greek wording, the oracle binds together the completion of sin, atonement, everlasting righteousness, the sealing of vision and prophet, and the desolating crisis that falls on city and sanctuary. Daniel 9 therefore stands at the intersection of exilic repentance and apocalyptic chronology: the chapter insists that history is not merely endured but interpreted under covenant judgment, divine mercy, and a fixed redemptive timetable.

Daniel 10 — ΔΑΝΙΗΛ Ι′

Theme. Daniel is strengthened to hear of heavenly conflict behind empires.

Outline.

Translation & textual notes. The Greek text of Daniel 10 here follows the Theodotionic form of the Septuagint Daniel tradition, the textual stream that became dominant in much later Christian transmission of the book. This unit functions as the narrative and theological threshold to the long final revelation of chapters 10-12. Daniel does not begin by receiving immediate interpretation; he first enters a period of mourning, abstinence, and vulnerability, and only then is granted a vision by the great river. The radiant figure's appearance draws on established biblical theophanic and angelophanic imagery: linen garments, flashing face, fiery eyes, metallic limbs, and a thunderous voice all mark the encounter as overwhelmingly otherworldly. Just as important is the chapter's disclosure of hidden conflict. Daniel learns that his prayer was heard from the first day, yet the messenger's arrival was delayed by the 'prince' of Persia until Michael intervened. The unit therefore reframes imperial history as contested not only on earth but in the heavenly sphere. Its pastoral shape matters as well. Daniel repeatedly collapses, is touched, and is strengthened; revelation comes through weakness, fear, and divine reassurance. By the end of the chapter the reader has not yet received the substance of the coming prophecy, but has been taught how to read it: history unfolds under divine command, yet between prayer and fulfillment there may stand unseen resistance, angelic conflict, and the need for persevering courage.

Daniel 11 — ΔΑΝΙΗΛ ΙΑ′

Theme. Kings of north and south rage on until the appointed end.

Outline.

Translation & textual notes. The Greek text of Daniel 11 here follows the Old Greek form preserved in the Septuagint tradition. This unit is the most historically textured and continuously political section of Daniel's visions, tracing a chain of imperial struggles from Persia into the divided Greek world and then into the oppression that bears most directly on the holy covenant. The repeated designations 'king of the north' and 'king of the south' structure the chapter as a prolonged contest whose local battles nonetheless remain under divine timing. Several readings are distinctive in the Old Greek, including difficult place and cult terms such as σαβι, μαωζιν, and εφαδανω, which are left in transliterated or semi-opaque form here rather than flattened into overconfident paraphrase. The chapter's center of gravity shifts gradually from dynastic maneuvering to sacrilegious hostility toward the sanctuary and the people who know their God. As elsewhere in Daniel, the self-exalting ruler's apparent success is real but temporary: wrath has an appointed completion, and even the most swollen political arrogance arrives at an unrescued end.

Daniel 12 — ΔΑΝΙΗΛ ΙΒ′

Theme. Michael stands, the dead awake, and Daniel is told to rest for the end.

Outline.

Translation & textual notes. The Greek text of Daniel 12 here follows the Old Greek form preserved in the Septuagint tradition. The unit concludes Daniel's vision cycle by bringing together tribulation, deliverance, resurrection, sealed revelation, measured periods, and the prophet's own promised rest. The opening verses are among the most important eschatological lines in the Greek Old Testament: Michael stands as heavenly protector, the people written in the book are delivered, and many sleepers awake either to everlasting life or to everlasting shame. The unit also carries forward the numerical timing motifs of Daniel 7-11, yet it refuses to convert them into simple transparency; even Daniel hears without fully understanding. Commands such as ἔμφραξον and σφράγισον stress that revelation may be true and still remain partially reserved for a later generation. The ending is pastoral as well as apocalyptic: the prophet himself is told to go, rest, and rise for his lot at the consummation of days.

How the data set is organized

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. LEH / Muraoka) or a full commentary.