Daniel 2:25

2:25 So Arioch quickly ushered Daniel into the king’s presence, saying to him, “I ¹  have found a man from the captives of Judah who can make known the interpretation to the king.”

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 ²  insight, discernment, and wisdom like that ³  of the gods. ⁴  King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. ⁵  5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret ⁶  dreams, solve riddles, and decipher knotty problems. ⁷  Now summon ⁸  Daniel, and he will disclose the interpretation.”

Daniel 6:22-23

6:22 My God sent his angel and closed the lions’ mouths so that they have not harmed me, because I was found to be innocent before him. Nor have I done any harm to you, O king.”

6:23 Then the king was delighted and gave an order to haul Daniel up from the den. So Daniel was hauled up out of the den. He had no injury of any kind, because he had trusted in his God.

Daniel 2:35

2:35 Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction ⁹  and became like chaff from the summer threshing floors that the wind carries away. Not a trace of them could be found. But the stone that struck the statue became a large mountain that filled the entire earth.

[2:25]  ¹ sn Arioch’s claim is self-serving and exaggerated. It is Daniel who came to him, and not the other way around. By claiming to have found one capable of solving the king’s dilemma, Arioch probably hoped to ingratiate himself to the king.

[5:11]  ² tn Aram “[there were] discovered to be in him.”

[5:11]  ³ tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.

[5:11]  ⁴ tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”

[5:11]  ⁵ 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.

[5:12]  ³ 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.

[5:12]  ⁴ tn Aram “to loose knots.”

[5:12]  ⁵ tn Aram “let [Daniel] be summoned.”

[2:35]  ⁴ tn Aram “as one.” For the meaning “without distinction” see the following: F. Rosenthal, Grammar, 36, §64, and p. 93; E. Vogt, Lexicon linguae aramaicae, 60.