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 2:48

2:48 Then the king elevated Daniel to high position and bestowed on him many marvelous gifts. He granted him authority over the entire province of Babylon and made him the main prefect over all the wise men of Babylon.

Daniel 5:11-12

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 ³  insight, discernment, and wisdom like that ⁴  of the gods. ⁵  King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. ⁶  5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret ⁷  dreams, solve riddles, and decipher knotty problems. ⁸  Now summon ⁹  Daniel, and he will disclose the interpretation.”

Zechariah 9:2-3

9:2 as are those of Hamath also, which adjoins Damascus, and Tyre ¹⁰  and Sidon, ¹¹  though they consider themselves to be very wise. 9:3 Tyre built herself a fortification and piled up silver like dust and gold like the mud of the streets!

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.

² tn Heb “hands.”

³ tn Aram “[there were] discovered to be in him.”

⁴ tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.

⁵ tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”

⁶ 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 tc The translation reads מִפְשַׁר (mifshar) rather than the MT מְפַשַּׁר (mÿfashar) and later in the verse reads וּמִשְׁרֵא (mishre’) rather than the MT וּמְשָׁרֵא (mÿshare’). The Masoretes have understood these Aramaic forms to be participles, but they are more likely to be vocalized as infinitives. As such, they have an epexegetical function in the syntax of their clause.

⁸ tn Aram “to loose knots.”

⁹ tn Aram “let [Daniel] be summoned.”

¹⁰ map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.

¹¹ map For location see Map1-A1; JP3-F3; JP4-F3.