Yehezkiel 14:14

14:14 Even if these three men, Noah, Daniel, ¹  and Job, were in it, they would save only their own lives by their righteousness, declares the sovereign Lord.

Daniel 1:20

1:20 In every matter of wisdom and ²  insight the king asked them about, he found them to be ten times ³  better than any of the magicians and astrologers that were in his entire empire.

Daniel 2:20-23

2:20 saying, ⁴ 

“Let the name of God ⁵  be praised ⁶  forever and ever,

for wisdom and power belong to him.

2:21 He changes times and seasons,

deposing some kings

and establishing others. ⁷ 

He gives wisdom to the wise;

he imparts knowledge to those with understanding; ⁸ 

2:22 he reveals deep and hidden things.

He knows what is in the darkness,

and light resides with him.

2:23 O God of my fathers, I acknowledge and glorify you,

for you have bestowed wisdom and power on me.

Now you have enabled me to understand what I ⁹  requested from you.

For you have enabled me to understand the king’s dilemma.” ¹⁰ 

Daniel 2:28

2:28 However, there is a God in heaven who reveals mysteries, ¹¹  and he has made known to King Nebuchadnezzar what will happen in the times to come. ¹²  The dream and the visions you had while lying on your bed ¹³  are as follows.

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 ¹⁴  insight, discernment, and wisdom like that ¹⁵  of the gods. ¹⁶  King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. ¹⁷  5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret ¹⁸  dreams, solve riddles, and decipher knotty problems. ¹⁹  Now summon ²⁰  Daniel, and he will disclose the interpretation.”

[14:14]  ¹ sn Traditionally this has been understood as a reference to the biblical Daniel, though he was still quite young when Ezekiel prophesied. One wonders if he had developed a reputation as an intercessor by this point. For this reason some prefer to see a reference to a ruler named Danel, known in Canaanite legend for his justice and wisdom. In this case all three of the individuals named would be non-Israelites, however the Ugaritic Danel is not known to have qualities of faith in the Lord that would place him in the company of the other men. See D. I. Block, Ezekiel (NICOT), 1:447-50.

[1:20]  ² 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]  ³ tn Heb “hands.”

[2:20]  ⁴ tn Aram “Daniel answered and said.”

[2:20]  ⁵ sn As is often the case in the Bible, here the name represents the person.

[2:20]  ⁶ tn Or “blessed.”

[2:21]  ⁷ tn Aram “kings.”

[2:21]  ⁸ tn Aram “the knowers of understanding.”

[2:23]  ⁹ tn Aram “we.” Various explanations have been offered for the plural, but it is probably best understood as the editorial plural; so also with “me” later in this verse.

[2:23]  ¹⁰ tn Aram “the word of the king.”

[2:28]  ¹¹ tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.

[2:28]  ¹² tn Aram “in the latter days.”

[2:28]  ¹³ tn Aram “your dream and the visions of your head upon your bed.”

[5:11]  ¹⁴ tn Aram “[there were] discovered to be in him.”

[5:11]  ¹⁵ tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.

[5:11]  ¹⁶ tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”

[5:11]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Aram “to loose knots.”

[5:12]  ²⁰ tn Aram “let [Daniel] be summoned.”