Daniel 4:8
Parallel Verses
New American Standard Bible
"But finally Daniel came in before me, whose name is Belteshazzar according to the name of my god, and in whom is a spirit of the holy gods; and I related the dream to him, saying,

King James Bible
But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying,

Darby Bible Translation
But at the last Daniel came in before me, whose name is Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods; and before him I told the dream:

World English Bible
But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and I told the dream before him, [saying],

Young's Literal Translation
And at last come up before me hath Daniel, whose name is Belteshazzar -- according to the name of my god -- and in whom is the spirit of the holy gods, and the dream before him I have told:

Daniel 4:8 Parallel
Barnes' Notes on the Bible

But at the last - After the others had shown that they could not interpret the dream. Why Daniel was not called with the others does not appear; nor is it said in what manner he was at last summoned into the presence of the king. It is probable that his skill on a former occasion Daniel 2 was remembered, and that when all the others showed that they had no power to interpret the dream, he was called in by Nebuchadnezzar. The Latin Vulgate renders this, Donee collega ingressus est - "until a colleague entered." The Greek, ἕως heōs, "until." Aquila and Symmachus render it, "until another entered before me, Daniel." The common version expresses the sense of the Chaldee with sufficient accuracy, though a more literal translation would be, "until afterward."

Whose name was Belteshazzar - That is, this was the name which he bore at court, or which had been given him by the Chaldeans. See the note at Daniel 1:7.

According to the name of my god - That is, the name of my god Bel, or Belus, is incorporated in the name given to him. This is referred to here, probably, to show the propriety of thus invoking his aid; because he bore the name of the god whom the monarch had adored. There would seem to be a special fitness in summoning him before him, to explain what was supposed to be an intimation of the will of the god whom he worshipped. There is a singular, though not unnatural, mixture of the sentiments of paganism and of the true religion in the expressions which this monarch uses in this chapter. He had been a pagan all his life; yet he had had some knowledge of the true God, and had been made to feel that he was worthy of universal adoration and praise, Daniel 2. That, in this state of mind, he should alternately express such sentiments as were originated by paganism, and those which spring from just views of God, is not unnatural or improbable.

And in whom is the spirit of the holy gods - It is not easy to determine whom he meant by the holy gods. It would seem probable that this was such language as was dictated by the fact that he had been an idolater. He had been brought to feel that the God whom Daniel worshipped, and by whose aid he had been enabled to interpret the dream, was a true God, and was worthy of universal homage; but perhaps his ideas were still much confused, and he only regarded him as superior to all others, though he did not intend to deny the real existence of others. It might be true, in his apprehension, that there were other gods, though the God of Daniel was supreme, and perhaps he meant to say that the spirit of all the gods was in Daniel; that in an eminent degree he was the favorite of heaven, and that he was able to interpret any communication which came from the invisible world. It is perhaps unnecessary to observe here that the word spirit has no intended reference to the Holy Spirit. It is probably used with reference to the belief that the gods were accustomed to impart wisdom and knowledge to certain men, and may mean that the very spirit of wisdom and knowledge which dwelt in the gods themselves seemed to dwell in the bosom of Daniel.

And before him I told the dream - Not requiring him, as he did before Daniel 2, to state both the dream and its meaning.

Daniel 4:8 Parallel Commentaries

Epistle xxxi. To Phocas, Emperor .
To Phocas, Emperor [218] . Gregory to Phocas Augustus. Glory to God in the highest who, according as it is written, changes times, and transfers kingdoms, seeing that He has made apparent to all what He vouchsafed to speak by His prophet, That the most High ruleth in the kingdom of men, and giveth it to whomsoever he will (Dan. iv. 17). For in the incomprehensible dispensation of Almighty God there are alternate controlments of mortal life; and sometimes, when the sins of many are to be smitten,
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Third Sunday after Trinity Humility, Trust, Watchfulness, Suffering
Text: 1 Peter 5, 5-11. 5 Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; 7 casting all your anxiety upon him, because he careth for you. 8 Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 whom withstand stedfast
Martin Luther—Epistle Sermons, Vol. III

"Seek First the Kingdom of God," &C.
Matt. vi. 33.--"Seek first the kingdom of God," &c. It may seem strange, that when so great things are allowed, and so small things are denied, that we do not seek them. The kingdom of God and his righteousness are great things indeed, great not only in themselves, but greater in comparison of us. The things of this world, even great events, are but poor, petty, and inconsiderable matters, when compared with these. Yet he graciously allows a larger measure of these great things relating to his kingdom
Hugh Binning—The Works of the Rev. Hugh Binning

Then has God also to the Gentiles granted repentance unto life.' Acts 11: 18. Repentance seems to be a bitter pill to take, but it is to purge out the bad humour of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. From that time Jesus began to preach, and to say, Repent,' &c. Matt 4: 17. In his last farewell, when he was ascending to heaven, he commanded that Repentance should be preached in his name.' Luke 24: 47. Repentance is a pure gospel grace.
Thomas Watson—The Ten Commandments

Cross References
Genesis 41:38
Then Pharaoh said to his servants, "Can we find a man like this, in whom is a divine spirit?"

Daniel 1:7
Then the commander of the officials assigned new names to them; and to Daniel he assigned the name Belteshazzar, to Hananiah Shadrach, to Mishael Meshach and to Azariah Abed-nego.

Daniel 2:26
The king said to Daniel, whose name was Belteshazzar, "Are you able to make known to me the dream which I have seen and its interpretation?"

Daniel 3:14
Nebuchadnezzar responded and said to them, "Is it true, Shadrach, Meshach and Abed-nego, that you do not serve my gods or worship the golden image that I have set up?

Daniel 4:9
O Belteshazzar, chief of the magicians, since I know that a spirit of the holy gods is in you and no mystery baffles you, tell me the visions of my dream which I have seen, along with its interpretation.

Daniel 4:18
This is the dream which I, King Nebuchadnezzar, have seen. Now you, Belteshazzar, tell me its interpretation, inasmuch as none of the wise men of my kingdom is able to make known to me the interpretation; but you are able, for a spirit of the holy gods is in you.'

Daniel 5:11
"There is a man in your kingdom in whom is a spirit of the holy gods; and in the days of your father, illumination, insight and wisdom like the wisdom of the gods were found in him. And King Nebuchadnezzar, your father, your father the king, appointed him chief of the magicians, conjurers, Chaldeans and diviners.

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