Daniel 4:8

King James Version (KJV)

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,

Albert Barnes
Notes on the Whole 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 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.

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Matthew Henry
Concise Bible Commentary

The beginning and end of this chapter lead us to hope, that Nebuchadnezzar was a monument of the power of Divine grace, and of the riches of Divine mercy. After he was recovered from his madness, he told to distant places, and wrote down for future ages, how God had justly humbled and graciously restored him. When a sinner comes to himself, he will promote the welfare of others, by making known the wondrous mercy of God. Nebuchadnezzar, before he related the Divine judgments upon him for his pride, told the warnings he had in a dream or vision. The meaning was explained to him. The person signified, was to be put down from honour, and to be deprived of the use of his reason seven years. This is surely the sorest of all temporal judgments. Whatever outward affliction God is pleased to lay upon us, we have cause to bear it patiently, and to be thankful that he continues the use of our reason, and the peace of our consciences. Yet if the Lord should see fit by such means to keep a sinner from multiplying crimes, or a believer from dishonouring his name, even the dreadful prevention would be far preferable to the evil conduct. God has determined it, as a righteous Judge, and the angels in heaven applaud. Not that the great God needs the counsel or concurrence of the angels, but it denotes the solemnity of this sentence. The demand is by the word of the holy ones, God's suffering people: when the oppressed cry to God, he will hear. Let us diligently seek blessings which can never be taken from us, and especially beware of pride and forgetfulness of God.

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SDA Bible Commentary (limited)
Volume 1-7

8. Belteshazzar. The narrative introduces Daniel, first by his Jewish name, by which he was known to his countrymen, then by his Babylonian name, given to him in honor of Nebuchadnezzar’s chief god (see on ch. 1:7).

Why Daniel had been kept in the background so long, although he was considered “master of the magicians” (v. 9), is not explained. Some have suggested that Nebuchadnezzar aimed first to find out what the Chaldeans in general had to say about this extremely disconcerting dream, before hearing the full truth, which he suspected was unfavorable (compare the case of King Ahab, 1 Kings 22:8). Only after the other wise men of the caste of occult scientists proved unable to satisfy the king did he call for the man who had, on a previous occasion, demonstrated his superior skill and wisdom with respect to the interpretation of dreams (ch. 2; cf. ch. 1:17, 20).

Of the holy gods. Or, “of the holy God” (see RSV margin). The Aramaic for “gods” is ’elahin, a term used frequently of false gods (see Jer. 10:11; Dan. 2:11, 47; 3:12; 5:4), but which may apply also to the true God (see on Dan. 3:25; cf. Dan 5:11, 14). The expression reveals what it was that had inspired the king with confidence in Daniel’s superior power and understanding. It also reveals that Nebuchadnezzar possessed a conception of the nature of that Deity to whom Daniel owed such power and wisdom. Daniel and his companions had borne witness without hesitation concerning the God they worshiped. The expression, repeated in vs. 9 and 18 of Dan. 4, shows clearly that Nebuchadnezzar had by no means forgotten what he had learned on a previous occasion respecting the eminent prophetic gift of this Jew, and of his intercourse with the only true God.

Instead of “in whom is the spirit of the holy gods,” the Theodotion version reads, “who has in him the holy spirit of God.” The original LXX version entirely omits vs. 5b to 10b.

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Ellen G. White
SDA Bible Commentary, vol. 1 (EGW), 1098

21. Joseph's Brothers Feared Slavery—They [Joseph's brothers] sold Joseph as a slave, and they were fearful that God designed to punish them by suffering them to become slaves (Spiritual Gifts 3:156). 1BC 1098.1

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Daniel 4:8