Daniel 2:6

2:6 But if you can disclose the dream and its interpretation, you will receive from me gifts, a reward, and considerable honor. So disclose to me the dream and its interpretation!”

Ester 8:2

8:2 The king then removed his signet ring (the very one he had taken back from Haman) and gave it to Mordecai. And Esther designated Mordecai to be in charge of Haman’s estate.

Daniel 1:20

1:20 In every matter of wisdom and ¹  insight the king asked them about, he found them to be ten times ²  better than any of the magicians and astrologers that were in his entire empire.

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 8:27

8:27 I, Daniel, was exhausted ⁸  and sick for days. Then I got up and again carried out the king’s business. But I was astonished at the vision, and there was no one to explain it.

[1:20]  ¹ tc The MT lacks the conjunction, reading the first word in the phrase as a construct (“wisdom of insight”). While this reading is not impossible, it seems better to follow Theodotion, the Syriac, the Vulgate, and the Sahidic Coptic, all of which have the conjunction.

[1:20]  ² tn Heb “hands.”

[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.

[8:27]  ⁸ tn The Hebrew word here is נִהְיֵיתִי (nihyetiy). Its meaning is not entirely clear. Hebrew הָיָה (hayah) normally has meanings such as “to be” or “become.” Here, however, it describes Daniel’s emotional and physical response to the enigmatic vision that he has seen. It is parallel to the following verb, which refers to illness, and seems to refer to a state of utter exhaustion due to the amazing things that Daniel has just seen. The LXX lacks the word. On the meaning of the word see further, BDB 227-28 s.v. הָיָה Niph.2; DCH 2:540 s.v. היה I Ni.3.