a name: what a person or a god is called, which in these Aramaic chapters regularly stands in for the one who bears it rather than working as a bare label.
Biblical Aramaic uses this word almost exactly the way English uses "name": it is what you are called, and it is how officials and storytellers pick one person out from everyone else. The settings here are formal ones. Persian investigators in Ezra demand the names of the men rebuilding the temple so those names can be written into a report going up to the king, and the Aramaic chapters of Daniel keep reminding the reader that the man called Daniel is the same man the Babylonian court renamed Belteshazzar.
Naming is never idle in these books. Nebuchadnezzar gives Daniel a name drawn from the name of his own god, and in that world the king who assigns a name is claiming the person he names. The double name keeps returning at the tense moments of the story, and each time it quietly raises the question of whom Daniel finally belongs to.
The other group of verses puts the word on God, where it does far more than label. Daniel blesses God's name forever; the prophets speak in the name of the God of Israel; Darius warns anyone who would damage the house of the God who made his name live in Jerusalem. In each of these the name stands in for God himself: his authority behind the prophets' words, his own presence bound to the rebuilt temple. Nothing rests on the sound of the name. Everything rests on whose name it is.
This is the same idea the Hebrew books carry with their own word for name (שֵׁם) and the New Testament with its word for name (ὄνομα), which is what a reader should expect, since the Aramaic sections of Daniel and Ezra sit inside Hebrew books and share their way of thinking about names.