First of all, thank you for your more than generous contribution to the discussion!
My premise is that the Masoretic text represents the original words penned by the ancients, and the Septuigant is only a translation. As such one should be able to validate these two texts against the fulfillments to either prove or disprove the conciseness of that prophecy. And toward this evaluation, I've chosen the Daniel 9:2 "perceived in the words" passage, where the word "perceived" is interpreted as though it were the simple shama understanding typical of reading the book of Jeremiah. However, the literal text is NOT the simple shama, but rather biyn which is a much more complex term. So if the proper fulfillment is not simply reading the book of Jeremiah, then is there another book which is referenced? So where we can identify a text which requires a Solomon level of perception, we can evaluate the Septuigant to see if it has a similar connotation.
First I'd like to compare the, the Daniel 9:2 "perceived", (Masoretic biyn), as translated by the Septuigant, (please correct me if I am wrong), ekzēteō, εκζητησαι-G1567:
1) to seek out, search for
2) to seek out, i.e. investigate, scrutinise
3) to seek out for one's self, beg, crave
4) to demand back, require
Secondly, I'd like to compare this Daniel 9 "perceived" with the 1 Kings 3 (Masoretic shama corollary for which Solomon asked GOD), which the Septuagint cites as, (please correct me if I am wrong), the Greek ophthalmos, τουτο-G3788:
1) the eye
2) metaph. the eyes of the mind, the faculty of knowing
And thirdly I'd like to compare the Daniel 9:2 "perceived" (Masoretic biyn) with the 1 Kings 3 biyn, which the Septuagint provides, (please correct me if I am wrong), doxa, δοξαν-G1391:
1) opinion, judgment, view
2) opinion, estimate, whether good or bad concerning someone
a) in the NT always a good opinion concerning one, resulting in praise, honour, and glory
3) splendour, brightness
a) of the moon, sun, stars
b) magnificence, excellence, preeminence, dignity, grace
1) a thing belonging to God
a) the kingly majesty which belongs to him as supreme ruler, majesty in the sense of the absolute perfection of the deity
2) a thing belonging to Christ
a) the kingly majesty of the Messiah
b) the absolutely perfect inward or personal excellency of Christ; the majesty
3) of the angels
a) as apparent in their exterior brightness
4) a most glorious condition, most exalted state
a) of that condition with God the Father in heaven to which Christ was raised after he had achieved his work on earth
b) the glorious condition of blessedness into which is appointed and promised that true Christians shall enter after their Saviour's return from heaven
The Masoretic presents the 1 Kings 3:9 shama per the following:
shama, שָׁמַע, H8085
1) to hear, listen to, obey
1) to hear (perceive by ear)
2) to hear of or concerning
3) to hear (have power to hear)
4) to hear with attention or interest, listen to
5) to understand (language)
6) to hear (of judicial cases)
7) to listen, give heeda) to consent, agree
b) to grant request8) to listen to, yield to
9) to obey, be obedientb) (Niphal)1) to be heard (of voice or sound)
2) to be heard of
3) to be regarded, be obeyedc) (Piel) to cause to hear, call to hear, summon
d) (Hiphil)1) to cause to hear, tell, proclaim, utter a sound
2) to sound aloud (musical term)
3) to make proclamation, summon
4) to cause to be heard
Both the 1 Kings 3:12 and Daniel 9:2 biyn is presented as:
biyn, בִּין, H995
1) to discern, understand, consider
1) to perceive, discern
2) to understand, know (with the mind)
3) to observe, mark, give heed to, distinguish, consider
4) to have discernment, insight, understanding
b) (Niphal) to be discerning, intelligent, discreet, have understanding
1) to understand
2) to cause to understand, give understanding, teach
d) (Hithpolel) to show oneself discerning or attentive, consider diligently2) (TWOT) prudent, regard
e) (Polel) to teach, instruct
According to the two texts, I would propose that not only are the Greek words less concise within the context of the three passages, I would also suggest that the ekzēteō, εκζητησαι-G1567 does not seem to imply a Solomon level of searching the Books (the Psalms) to discover a hidden interpretation as noted by Edward Young. He correctly stated that the inference of the "going forth of the word" was NOT a dictate by a Persian King, but rather a dictate directly from GOD. As such one could find that "word" in Psalms 24.
Timmy, if you don't mind I'd like to leave Daniel 9:25-26 for another day. However, I would like to observe that your niece inherited some of her brilliance from her uncle!
And as one final note, if you were to consider the Daniel 1:21/10:1 ~riddle~, the answer is in the text:
21 And Daniel continued even unto the first year of king Cyrus.
1 In the third year of Cyrus king of Persia a thing was revealed unto Daniel, ...
In the first Chapter, Cyrus was King over both the Persians and the Babylonians. In the tenth Chapter, Cyrus is only King of the Persians. Thus Daniel 6 is a Babylonian event in which the last Babylonian King (Darius) is fearful of losing his only connection to the Living GOD due to the treachery of the nobles (who had already assassinated Belshazzar). And for that evidence, please consider the last verse of this Chapter, which defines ONLY Cyrus as a Persian:
28 So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.
And to further validate this premise, please consider the eleventh Chapter in which a victorious conqueror does not need strengthening, but the soon to be vanquished DOES:
1Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him.
Thus the sequence of history in which Chapter 10 is pre "first year of king Cyrus".
Many Blessings to You and Yours,