Exegetical and Hermeneutical Commentary of Daniel 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;
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. Nebuchadnezzar thy father] See Clarke on Da 5:1.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. spirit of the holy godsSheremembers and repeats Nebuchadnezzar’s language (Dan 4:8;Dan 4:9; Dan 4:18).As Daniel was probably, according to Oriental custom, deprived of theoffice to which Nebuchadnezzar had promoted him, as “master ofthe magicians” (Da 4:9), atthe king’s death, Belshazzar might easily be ignorant of hisservices.
the king . . . thy father theking . . . thy fatherThe repetition marks with emphaticgravity both the excellencies of Daniel, and the fact thatNebuchadnezzar, whom Belshazzar is bound to reverence as his father,had sought counsel from him in similar circumstances.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Da 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, Da 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, Da 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.
Fuente: John Gill’s Exposition of the Entire Bible
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 at the end of this verse may be an emphatic repetition of the foregoing (Maur., Hitz.), but in that case would perhaps stand first. 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(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.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Dan 5:11. There is a man in thy kingdom, &c. Belshazzar certainly could not have been well acquainted with Daniel, though Nebuchadnezzar had promoted him so considerably. This argues him to have been a weak and wicked prince, according to the character which the historians gave of him; leaving the care of public business to his mother.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
The king, I say, thy father.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
man: or, grandee. Chaldee. gebar. Same as App-14.
spirit. Chaldee. ruach. App-9.
holy. See note on Exo 3:5.
gods. Chaldee. ‘elahin (plural) App-4.
made master of the magicians. See Dan 2:48. See note on Dan 2:2.
Fuente: Companion Bible Notes, Appendices and Graphics
thy father
Or, grandfather. See note 2, (See Scofield “Dan 5:2”).
Fuente: Scofield Reference Bible Notes
a man: Dan 2:47, Dan 4:8, Dan 4:9, Dan 4:18, Gen 41:11-15
father: or, grandfather, Dan 5:2
light: Dan 2:11, 2Sa 14:17, Act 12:22, Act 14:11, Rev 3:9
Nebuchadnezzar: Nebuchadnezzar was certainly the grandfather of Belshazzar; but the term father in Hebrew and Chaldee is frequently used to denote a progenitor, or ancestor, however remote.
master: Dan 2:48, Dan 4:9, Act 16:16
Reciprocal: Gen 40:8 – Do not Gen 41:8 – the magicians of Egypt Gen 41:38 – in whom Exo 7:11 – wise men Deu 4:6 – Surely 1Ki 3:28 – the wisdom 1Ki 4:30 – the children 1Ki 10:24 – which God 2Ch 9:23 – God Eze 28:3 – thou art Dan 1:4 – and skillful Dan 1:17 – Daniel had understanding Dan 2:22 – and the Dan 5:13 – Art thou Dan 5:14 – General Eph 1:17 – the spirit
Fuente: The Treasury of Scripture Knowledge
Dan 5:11. The queen related to the king the story of a certain man in whom was the spirit of the holy gods. For information on thy father see the comments on verse 2. Master of the magicians means he was given a rank of chief magician, not that he had any authority over them. The point the queen was making was the superior wisdom this particular magician must have possessed for the king to give him the rank.
Fuente: Combined Bible Commentary
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 {i} magicians, astrologers, Chaldeans, [and] soothsayers;
(i) Read Dan 4:6 ; and this declares that both this name was odious to him, and also he did not use these vile practises, because he was not among them when all were called.
Fuente: Geneva Bible Notes
As before, Daniel had not accompanied the other wise men whom the king had summoned (cf. Dan 4:6-8). The reason for this is unclear, but the effect in the event and in the narrative is that it sets Daniel off as unique. Clearly Belshazzar did not know Daniel personally. Perhaps Daniel had left public service by this time.
When really severe crises arise, it is often the man or woman of God that others turn to for answers.