Discovery BoxDaniel 2:24 
Context2:24 Then Daniel went in to see 1 Arioch (whom the king had appointed to destroy the wise men of Babylon). He came 2 and said to him, “Don’t destroy the wise men of Babylon! Escort me 3 to the king, and I will disclose the interpretation to him!” 4
Daniel 3:12
Context3:12 But there are Jewish men whom you appointed over the administration of the province of Babylon – Shadrach, Meshach, and Abednego – and these men 5 have not shown proper respect to you, O king. They don’t serve your gods and they don’t pay homage to the golden statue that you have erected.”
Daniel 4:34
Context4:34 But at the end of the appointed time 6 I, Nebuchadnezzar, looked up 7 toward heaven, and my sanity returned to me.
I extolled the Most High,
and I praised and glorified the one who lives forever.
For his authority is an everlasting authority,
and his kingdom extends from one generation to the next.
Daniel 5:11
Context5:11 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 8 insight, discernment, and wisdom like that 9 of the gods. 10 King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. 11
1 tc The MT has עַל עַל (’al ’al, “he entered upon”). Several medieval Hebrew
2 tc The LXX and Vulgate, along with one medieval Hebrew
3 tn Aram “cause me to enter.” So also in v. 25.
4 tn Aram “the king.”
5 sn Daniel’s absence from this scene has sparked the imagination of commentators, some of whom have suggested that perhaps he was unable to attend the dedication due to sickness or due to being away on business. Hippolytus supposed that Daniel may have been watching from a distance.
6 tn Aram “days.”
7 tn Aram “lifted up my eyes.”
8 tn Aram “[there were] discovered to be in him.”
9 tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.
10 tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”
11 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.
