Daniel 5:11

Dan 5:11 There is a man in thy kingdom, in whom [is] the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, [I say], thy father, made master of the magicians, astrologers, Chaldeans, [and] soothsayers;

Ver. 11. There is a man in thy kingdom.] Once famous for his oracles, and highly promoted by thy grandfather Nebuchadnezzar. Thus this old queen speaketh of ancient things. She was not therefore Belshazzar’s wife, as Porphyry scoffingly objected, but his mother at least, if not his grandmother.

In whom is the spirits.] See on Dan 5:10.

The king, I say, thy father.] This was a check to Belshazzar for neglecting so worthy a person as Daniel, whom his grandfather had so highly honoured.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

5:11-12 The queen mother reasoned that someone who had the spirit of the holy gods and could interpret dreams (see 1:17) should also be able to interpret the writing.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

[Daniel 5:11] Illumination (נַהִיר֧וּ - nahiru): [This word is] like [the Aramaic word for light/illumination found, for example, in Daniel 2:22]: “and light (וּנְהוֹרָא - u’nehora)”.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.

Read Dan. 4:6, and this declareth that both this name was odious unto him, and also he did not use these vile practices, because he was not among them when all were called.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

spirit of the holy gods--She remembers and repeats Nebuchadnezzar's language (Dan 4:8-9, Dan 4:18). As Daniel was probably, according to Oriental custom, deprived of the office to which Nebuchadnezzar had promoted him, as "master of the magicians" (Dan 4:9), at the king's death, Belshazzar might easily be ignorant of his services.

the king . . . thy father the king . . . thy father--The repetition marks with emphatic gravity both the excellencies of Daniel, and the fact that Nebuchadnezzar, whom Belshazzar is bound to reverence as his father, had sought counsel from him in similar circumstances.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. Nebuchadnezzar thy father] See Clarke on Da 5:1.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(11) The spirit.—Comp. Dan_4:8-9.

Thy father.—No blood relationship is necessarily implied by this word. It means no more than “predecessor.” (See Introd., sec. VI.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. in whom is the spirit, &c.] As Dan_4:8, where see the note.

thy father] see on Dan_5:2.

like the wisdom of (the) gods] Cf. 2Sa_14:20. The queen, however, speaks as a polytheist.

made master of the magicians, &c.] See Dan_2:48 and Dan_4:9.

enchanters, Chaldeans, and determiners (of fates)] As Dan_5:7.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

There is a man in thy kingdom,.... She does not say in his court; very probably, after the death of Nebuchadnezzar, perhaps in one of the former reigns, he was removed from his offices; for, had he been in one, very likely the queen would have described him by it; and this seems to receive confirmation by the question Belshazzar put to him upon his coming into his presence,

art thou that Daniel, &c.; and only says that he had heard of him, Dan 5:13,

in whom is the spirit of the holy gods; something divine, something more than human; she uses the very words of Nebuchadnezzar; which seems to confirm that opinion, that she was his widow, Dan 4:8,

and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; "light" in the knowledge of things obscure; understanding in the interpretation of dreams; and "wisdom" in things both human and divine, like that of an angel of God, as Jacchiades interprets "Elohim": of this instances were given in the days of his grandfather, for so Nebuchadnezzar was; nor is it unusual for a grandfather to be called a father, and even a more remote ancestor; which instances were, telling him his dream when he had forgot it, as well as the interpretation of it; and explaining his dream or vision of the tree cut down to its stump; of which see Daniel chapters two and four:

whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers, Dan 2:48 she seems tacitly to upbraid him with his neglect of such a man, or with turning him out of his office, when so great a prince as his grandfather was took so much notice of him, and so highly advanced him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

There is a man in thy kingdom - To wit, Daniel. As the queen-mother had lived in the time of Nebuchadnezzar, and recollected the important service which he had rendered in interpreting the dream of the king, it was natural that her mind should at once recur to him. It would seem, also, that though Daniel was no longer employed at court, yet that she still had an acquaintance with him, so far at least as to know that he was accessible, and might be called in on this occasion. It may be asked, perhaps, how it was Belshazzar was so ignorant of all this as to need this information? For it is clear from the question which the king asks in Dan 5:13, “Art thou that Daniel?” that he was ignorant of him personally, and probably even of his services as an officer in the court of Nebuchadnezzar. An ingenious and not improbable solution of this difficulty has been proposed as founded on a remark of Sir John Chardin: “As mentioned by the queen, Daniel had been made by Nebuchadnezzar ‘master of the magicians, astrologers, Chaldeans, and soothsayers.’ Of this employment Chardin conjectures that he had been deprived on the death of that king, and obtains this conclusion from the fact that when a Persian king dies, both his astrologers and physicians are driven from court - the former for not having predicted, and the latter for not having prevented, his death. If such was the etiquette of the ancient Babylonian, as it is of the modern Persian court, we have certainly a most satisfactory solution of the present difficulty, as Daniel must then be supposed to have relinquished his public employments, and to have lived retired in private life during the eight years occupied by the reigns of Evil-Merodach and Belshazzar.” - Harmer, as quoted by Rosenmuller (“Morgenland,” on Dan 5:13).

In whom is the spirit of the holy gods - This is language such as a pagan would be likely to use when speaking of one who had showed extraordinary knowledge of Divine things. See the note at Dan 4:9.

And, in the days of thy father - Margin, “grandfather.” See the note at Dan 5:1-2.

Light, and understanding, and wisdom - Light is the emblem of knowledge, as it makes all things clear. The meaning here is, that he had showed extraordinary wisdom in interpreting the dream of Nebuchadnezzar.

Like the wisdom of the gods - Such as the gods only could possess.

Whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians ... - See Dan 2:48. This is repeated here, and dwelt on, in order to call the attention of the king to the fact that Daniel was worthy to be consulted. Though now living in obscurity, there was a propriety that one who had been placed at the very head of the wise men of Babylon by a prince so distinguished as Nebuchadnezzar, should be consulted on the present occasion.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Father. So a grandfather might be styled. (Jeremias xxvii. 7.) (Worthington) ---Daniel was not perhaps at the head of the wise men. (Calmet) --- They were too jealous to mention him; and the intoxicated king and courtiers remembered not his merit, till an aged matron suggested that he should be consulted. He was probably (Haydock) in some office, at Susa, yet happened to be then in Babylon, (Calmet) which was besieged; and thither he might have retired at the approached of Cyrus.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

A man in whom is the spirit of the holy gods: this man was Daniel; but how came the king not to think of him? Daniel possibly was out of his place, by his own resignation, or his enemies’ malicious contrivance, and was willing to withdraw himself from the court, and from the company of the soothsayers, and would not be reckoned one of them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. Compare Dan_2:2; Dan_2:47; Dan_4:7-8. It is now known that Belshazzar was the son of Nabonidus and that Nabonidus was not the son of Nebuchadnezzar. Nevertheless the queen mother might have used these very words; for “son,” as all Assyriologists know, is very often used in the sense of “descendant” or even “successor” in the royal letters. It is not at all impossible Nabonidus may have claimed to be a descendant of Nebuchadnezzar. If so, it would have been death for anyone at the court to deny this, and to appeal to his descent from this greatest king would have been to make the strongest possible appeal to his pride and (especially when coming from the queen mother, see note Dan_5:10) would have offered also the strongest possible pledge of allegiance. It meant a good deal, at a time when everyone was suspected of being a traitor (see note Dan_5:1-4), to have this highest representative of the old dynasty acknowledge Belshazzar as the legitimate successor of Nebuchadnezzar. This accounts perfectly for the unusual emphasis given by the queen to the relationship of Belshazzar and Nebuchadnezzar. The criticisms of Meinhold and others, who have seen in these words another colossal “blunder” by the writer of this book, are thus disposed of. [See also Introduction, III, 3, (3), (4), (5); 4.] 12. Dissolving of doubts — Literally, loosing of knots. This probably refers to his skill in unraveling difficulties; although the figure used is drawn from Babylonian magic, where we now know “knots” (which could only be untied, according to the common notion, by the exercise of greatest care and skill) were commonly used to entangle and bewitch one’s enemies. The version which seems to represent the original LXX. is much briefer and more reserved than our Aramaic text.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 11, 12.

The representative of God.

is a man in thy kingdom, in whom is the spirit of the holy gods" (ver. 11).

I SOME OF HIS CHARACTERISTICS.

1. Intelligence. "Light, understanding, wisdom" (ver. 11).

2. Excellence of spirit. (Ver. 12.)

3. Faculty. (Ver. 12.)

4. Experience. Some achievement (ver. 12).

5. The indwelling of the Divine Spirit. (Ver. 11.)

II A POSSIBLE POSITION.

1. Comparative obscurity.

2. Even after years of distinguished service.

III THE CERTAIN CALL. When God wants a man, he is sure to call (by providence, by his Spirit); and when he calls, man must answer. R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Her judgment concerning Daniel is that of Nebuchadnezzar, Daniel 4:5-6 (Dan 4:8, Dan 4:9); and that she states it in the same words leads to the conclusion that Nebuchadnezzar was her husband. The מלכּא אבוּך at the end of this verse may be an emphatic repetition of the foregoing אבוּך נב מלכּא (Maur., Hitz.), but in that case מלכּא would perhaps stand first. מלכּא is better interpreted by Ros., v. Leng., Klief., and others as the vocative: thy father, O king, by which the words make a greater impression.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

thy father

Or, grandfather. See note 2, (See Scofield "Dan 5:2").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

the spirit of the holy gods

The queen believed that Daniel's power came from the false gods that Nebuchadnezzar worshiped. See how you translated this phrase in Daniel 4:8.

In the days of your father

"When your father was ruling"

light and understanding and wisdom like the wisdom of the gods was found in him

This can be stated in active form. AT: "he had light and understanding and wisdom like the wisdom of the gods" (See: Active or Passive)

King Nebuchadnezzar, your father the king

"Your father, King Nebuchadnezzar"

these qualities were found in this man Daniel, whom the king named Belteshazzar

This can be stated in active form. AT: "this same Daniel, whom the king named Belteshazzar, had all of these qualities" (See: Active or Passive)

what has been written

"what has been written on the wall." This can be stated in active form. AT: "what the hand wrote on the wall" (See: Active or Passive)

translationWords

kingdom

spirit

holy

light

wise

false god

king

Nebuchadnezzar

chief

die

magic

learned men

know

interpret

dream

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

There is a man There is a man in your kingdom in whom is the spirit of the holy ones.

like the wisdom of the angels [as translated,] angels.

appointed him He appointed him prince over them all.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.