Daniel 2:10

2:10 The wise men replied to the king, “There is no man on earth who is able to disclose the king’s secret, ¹  for no king, regardless of his position and power, has ever requested such a thing from any magician, astrologer, or wise man.

Daniel 2:45

2:45 You saw that a stone was cut from a mountain, but not by human hands; it smashed the iron, bronze, clay, silver, and gold into pieces. The great God has made known to the king what will occur in the future. ²  The dream is certain, and its interpretation is reliable.”

Daniel 4:9

4:9 saying, “Belteshazzar, chief of the magicians, in whom I know there to be a spirit of the holy gods and whom no mystery baffles, consider ³  my dream that I saw and set forth its interpretation!

Daniel 5:11

5:11 There is a man in your kingdom who has within him a spirit of the holy gods. In the days of your father, he proved to have ⁴  insight, discernment, and wisdom like that ⁵  of the gods. ⁶  King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. ⁷ 

Daniel 7:20

7:20 I also wanted to know ⁸  the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes ⁹  and a mouth speaking arrogant things, whose appearance was more formidable than the others. ¹⁰ 

[2:10]  ¹ tn Aram “matter, thing.”

[2:45]  ² tn Aram “after this.”

[4:9]  ³ tc The present translation assumes the reading חֲזִי (khazi, “consider”) rather than the MT חֶזְוֵי (khezvey, “visions”). The MT implies that the king required Daniel to disclose both the dream and its interpretation, as in chapter 2. But in the following verses Nebuchadnezzar recounts his dream, while Daniel presents only its interpretation.

[5:11]  ⁴ tn Aram “[there were] discovered to be in him.”

[5:11]  ⁵ tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.

[5:11]  ⁶ tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”

[5:11]  ⁷ tc The MT includes a redundant reference to “your father the king” at the end of v. 11. None of the attempts to explain this phrase as original are very convincing. The present translation deletes the phrase, following Theodotion and the Syriac.

[7:20]  ⁵ tn The words “I also wanted to know” are added in the translation for stylistic reasons.

[7:20]  ⁶ tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.

[7:20]  ⁷ tn Aram “greater than its companions.”