Daniel 5:12

Dan 5:12 Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will shew the interpretation.

Ver. 12. Forasmuch as an excellent spirit, &c.] Very excellent is the grace of the Spirit in godly hearts, {Col 1:29} neither can natural conscience do less than stoop and strike sail to the image of God in whomsoever.

And dissolving of doubts.] Chald., Knots; that is, perplexed and obscure speeches and sentences.

Now let Daniel be called.] Who will not obtrude himself, nor, like the marigold, open and shut with the sun; but, as the violet, which grows low and hangs the head downward, hiding itself also with its own leaves, so Daniel, were it not that the fragrant smell of his many virtues betrayed him to the world, would choose to live and die in his self-contenting secrecy.

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.

[Daniel 5:12] To explain riddles (וְאַֽחֲוָיַ֨ת אֲחִידָ֜ן - v'achawayat achidan) [and solve problems (וּמְשָׁרֵ֣א קִטְרִ֗ין - u'm'share kitrin)]: [This means] telling [the meaning of] riddles (מַגִּיד חִידוֹת - maggid chidot) and untying knots (וּמַתִּיר קְשׁוּרִים - u'matir k'shurim).

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.

The queen here assigns the reason why Daniel had obtained the honor of being esteemed the prince and master of all the wise men; because she said, An excellent spirit was found in him, as he interpreted dreams, revealed secrets, and solved difficulties The three gifts in which Daniel excelled are here enumerated, and this proves him to have surpassed the other magi, since none of them could be compared with him. The magi boasted in their ability to interpret dreams, to solve all difficulties, and explain enigmas; but this boast of theirs was twice shewn to be vanity and folly. The queen therefore deservedly claims these three qualities for Daniel, while shewing his superiority to all others. Hence she reasons with authority when she says, A name was imposed upon him by the king. We have already spoken of this name, Belteshazzar; but the queen now refers to this name, to inform the king in what great esteem and honor he was held by his grandfather. The name of his father is here expressed, since Belshazzar might despise all strangers; yet reason would dictate the propriety of deferring to the judgment of his grandfather, whom every one knew to be a most remarkable character, whom God humbled for a time, as we saw, and as Daniel will now allude to it. Let us proceed, —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(12) Forasmuch as.—The effect of these words is to combine the two facts mentioned in Dan_5:11, and to make the advice at the end of this verse more forcible. “Because Daniel is a wise man, and has proved his wisdom in the days of Nebuchadnezzar, therefore send for him now.”

Dissolving of doubts.—See marginal alternative; and for an illustration comp. Records of the Past, vol. iii., p. 141.

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

12. an excellent spirit] a surpassing spirit, i.e. pre-eminent ability. Cf. Dan_5:14, Dan_6:3; and see on Dan_2:31. The Aramaic word used stands often in the Syriac version of the N.T. for πλεῖον and περισσότερον, as Mat_6:25; Mat_11:9; Mat_12:42.

interpreting … dissolving] These two English words are, of course, substantives. The meaning of the passage is, no doubt, given correctly, but it involves a change of punctuation: in the original, the two words, as actually pointed, are participles and out of construction with the context.

shewing of hard sentences] declaring of riddles. As Prof. Bevan remarks, the two Aramaic words here used correspond exactly to the two Hebrew words found in Jdg_14:14-15; Jdg_14:19, and there rendered ‘declare the riddle.’ ‘Hard’ or (R.V.) ‘dark sentences,’ or ‘sayings’ (Psa_49:4; Psa_78:2; Pro_1:6) is an obscure expression, the retention of which in the R.V. is to be regretted. The Hebrew word is the same as that which is used in 1Ki_10:1 of the ‘hard questions’ with which the Queen of Sheba plied Solomon. It is also used of an allegory Eze_17:2, of an ‘enigma’ of life, Psa_49:4, of a truth taught indirectly Psa_78:2, and of a satirical poem, containing indirect, taunting allusions, Hab_2:6. Orientals love both actual riddles and also indirect, figurative modes of speech; and the power of explaining either the one or the other is highly esteemed by them.

dissolving of doubts] loosing of knots: i.e. either solving of difficulties (cf. the same word in the Talm., Jebamoth 61a (‘I see a knot [difficulty] here,’ 107b ‘they made two knots [raised two difficulties] against him’; it has also the same sense of perplexity in Syriac, P.S[258] col. 3591); or (Bevan) untying of magic knots or spells (cf. this sense of the word in Syriac, ‘tiers of knots,’ of a species of enchanters, ‘incantations and knots,’ P.S[259] l. c.), to accomplish which demanded special skill.

[258] .S. R. Payne Smith, Thesaurus Syriacus.

[259] .S. R. Payne Smith, Thesaurus Syriacus.

whom the king named Belteshazzar] See Dan_1:7.

and he will shew] declare (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.

Forasmuch as an excellent spirit,.... A superior spirit to all the wise men in Babylon for natural knowledge and political wisdom; and he had yet a more excellent spirit which she knew nothing of, and was no judge of; a spirit of real grace, and true piety and devotion:

and knowledge, and understanding, interpreting of dreams; of which interpreting two of Nebuchadnezzar's was a proof:

and showing hard sentences: or explaining enigmas and riddles, or proverbial, parabolical, and figurative phrases and expressions:

and dissolving of doubts: or untying knots, solving problems, and answering knotty, intricate, and difficult questions:

were found in the same Daniel, whom the king named Belteshazzar; the prince of his eunuchs gave him that name, perhaps by the king's order; however, it was confirmed by him; he called him by it, and says it was according to the name of his god; see Dan 1:7,

now let Daniel be called, and he will show the interpretation; this she was confident of, from the knowledge she had of the above facts.

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

Forasmuch as an excellent spirit - Not an excellent spirit in the sense in which that phrase is sometimes used now, as denoting a good and pious spirit, but a spirit or mind that excels; that is, that is “distinguished” for wisdom and knowledge.

Interpreting of dreams - Margin, “or, of an interpreter.” This was regarded as a great attainment, and was supposed to prove that one who could do it was inspired by the gods.

And showing of hard sentences - The meaning of enigmatical or obscure sentences. To be able to do this was supposed to indicate great attainments, and was a knowledge that was much coveted. Compare Pro 1:6 : “To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.”

And dissolving of doubts - Margin, “or, a dissolver of knots.” So the Chaldee. This language is still common in the East, to denote one who has skill in explaining difficult subjects. “In the copy of a patent given to Sir John Chardin in Persia, we find it is addressed ‘to the Lords of lords, who have the presence of a lion, the aspect of Deston; the princes who have the stature of Tahemtenten, who seem to be in the time of Ardevon, the regents who carry the majesty of Ferribours. The conquerors of kingdoms. Superintendents that unloose all manner of knots, and who are under the ascendant of Mercury,’” etc. - Taylor’s “Fragments to Calmet’s Dict.,” No. 174. The language used here would be applicable to the explanation of any difficult and perplexing subject.

Whom the king named Belteshazzar - That is, the name was given to him by his authority (see the note at Joh 1:7), and it was by this name that he called him when he addressed him, Dan 4:9.

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

The remarkable endowments of Daniel are again stated (according to Dan 5:11) to give weight to the advice that he should be called in. The words from מפשּׁר [interpreting] to פטרין [doubts] are an explanatory parenthetical clause, after which the following verb, according to rule, joins itself to שׂכלתנוּ. In the parenthetical clause the nomen actonis אחויה [showing] is used instead of the participle, whereby the representation of the continued capability lying in the participle is transferred to that of each separate instance; literally, interpreting dreams, the explanation of mysteries and dissolving knots. The allusion of פטרין משׁרא to קטרי חר משׁתּרין, Dan 5:6, is only apparent, certainly is not aimed at, since the former of these expressions has an entirely different meaning. Knots stands figuratively for involved complicated problems. That Daniel did not at first appear along with the wise men, but was only called after the queen had advised it, is to be explained on this simple ground, that he was no longer president over the magicians, but on the occasion of a new king ascending the throne had lost that situation, and been put into another office (cf. Dan 8:27). The words of the queen do not prove that Belshazzar was not acquainted with Daniel, but only show that he had forgotten the service rendered by him to Nebuchadnezzar; for according to Dan 5:13 he was well acquainted with the personal circumstances of Daniel.

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.)

All because, etc. because a superior spirit, knowledge and understanding are within him, and the talent to tell riddles.

and untie knots The revelation of all secrets is found in Daniel.

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.