Daniel 4:8-9

4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, ¹  and in whom there is a spirit of the holy gods). I recounted the dream for him as well, 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 ²  my dream that I saw and set forth its interpretation!

Daniel 2:26-28

2:26 The king then asked Daniel (whose name was also Belteshazzar), “Are you able to make known to me the dream that I saw, as well as its interpretation?” 2:27 Daniel replied to the king, “The mystery that the king is asking about is such that no wise men, astrologers, magicians, or diviners can possibly disclose it to the king. 2:28 However, there is a God in heaven who reveals mysteries, ³  and he has made known to King Nebuchadnezzar what will happen in the times to come. ⁴  The dream and the visions you had while lying on your bed ⁵  are as follows.

Daniel 2:1

Nebuchadnezzar Has a Disturbing Dream

2:1 In the second year of his ⁶  reign Nebuchadnezzar had many dreams. ⁷  His mind ⁸  was disturbed and he suffered from insomnia. ⁹ 

Kisah Para Rasul 14:2-3

14:2 But the Jews who refused to believe ¹⁰  stirred up the Gentiles and poisoned their minds ¹¹  against the brothers. 14:3 So they stayed there ¹²  for a considerable time, speaking out courageously for the Lord, who testified ¹³  to the message ¹⁴  of his grace, granting miraculous signs ¹⁵  and wonders to be performed through their hands.

Amos 3:7

3:7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.

[4:8]  ¹ sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.

[4:9]  ² 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.

[2:28]  ³ tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.

[2:28]  ⁴ tn Aram “in the latter days.”

[2:28]  ⁵ tn Aram “your dream and the visions of your head upon your bed.”

[2:1]  ⁶ tn Heb “Nebuchadnezzar’s.” The possessive pronoun is substituted in the translation for stylistic reasons.

[2:1]  ⁷ tn Heb “dreamed dreams.” The plural is used here and in v. 2, but the singular in v. 3. The plural “dreams” has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 §124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: “Nebuchadnezzar was in a trance.” See further, J. A. Montgomery, Daniel (ICC), 142.

[2:1]  ⁸ tn Heb “his spirit.”

[2:1]  ⁹ tn Heb “his sleep left (?) him.” The use of the verb הָיָה (hayah, “to be”) here is unusual. The context suggests a meaning such as “to be finished” or “gone.” Cf. Dan 8:27. Some scholars emend the verb to read נָדְדָה (nadÿdah, “fled”); cf. Dan 6:19. See further, DCH 2:540 s.v. היה I Ni.3; HALOT 244 s.v. היה nif; BDB 227-28 s.v. הָיָה Niph.2.

[14:2]  ¹⁰ tn Or “who would not believe.”

[14:2]  ¹¹ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[14:3]  ¹² tn The word “there” is not in the Greek text, but is implied.

[14:3]  ¹³ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ¹⁴ tn Grk “word.”

[14:3]  ¹⁵ tn Here the context indicates the miraculous nature of the signs mentioned.