12<\/strong>. an excellent spirit<\/em> ] a<\/em> surpassing<\/strong> spirit<\/em>, i.e. pre-eminent ability. Cf. Dan 5:14<\/em><\/span>, Dan 6:3<\/span>; and see on Dan 2:31<\/span>. The Aramaic word used stands often in the Syriac version of the N.T. for and , as Mat 6:25<\/span>; Mat 11:9<\/span>; Mat 12:42<\/span>.<\/p>\n interpreting dissolving<\/em> ] 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.<\/p>\n shewing of hard sentences<\/em> ] declaring<\/strong> of<\/em> riddles<\/strong>. As Prof. Bevan remarks, the two Aramaic words here used correspond exactly to the two Hebrew words found in Jdg 14:14-15<\/span>; Jdg 14:19<\/span>, and there rendered ‘declare the riddle.’ ‘Hard’ or (R.V.) ‘dark sentences,’ or ‘sayings’ (Psa 49:4<\/span>; Psa 78:2<\/span>; Pro 1:6<\/span>) 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<\/span> of the ‘hard questions’ with which the Queen of Sheba plied Solomon. It is also used of an allegory Eze 17:2<\/span>, of an ‘enigma’ of life, Psa 49:4<\/span>, of a truth taught indirectly Psa 78:2<\/span>, and of a satirical poem, containing indirect, taunting allusions, Hab 2:6<\/span>. 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.<\/p>\n dissolving of doubts<\/em> ] loosing of knots:<\/strong> i.e. either solving of difficulties<\/em> (cf. the same word in the Talm., Jebamoth<\/em> 61 a (‘I see a knot<\/em> [difficulty] here,’ 107 b ‘they made two knots<\/em> [raised two difficulties] against him’; it has also the same sense of perplexity<\/em> in Syriac, P.S [258] col. 3591); or (Bevan) untying of magic knots<\/em> or spells<\/em> (cf. this sense of the word in Syriac, ‘tiers of knots<\/em>,’ of a species of enchanters, ‘incantations and knots<\/em>,’ P.S [259] l. c.<\/em>), to accomplish which demanded special skill.<\/p>\n [258] .S. R. Payne Smith, Thesaurus Syriacus<\/em>.<\/p>\n [259] .S. R. Payne Smith, Thesaurus Syriacus<\/em>.<\/p>\n whom the king named Belteshazzar<\/em> ] See Dan 1:7<\/span>.<\/p>\n and he will shew<\/em> ] declare<\/strong> ( Dan 5:7<\/em><\/span>).<\/p>\n Forasmuch as an excellent spirit – <\/B>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.<\/P> Interpreting of dreams – <\/B>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.<\/P> And showing of hard sentences – <\/B>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<\/span> : To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.<\/P> And dissolving of doubts – <\/B>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. – Taylors Fragments to Calmets Dict., No. 174. The language used here would be applicable to the explanation of any difficult and perplexing subject.<\/P> Whom the king named Belteshazzar – <\/B>That is, the name was given to him by his authority (see the note at Joh 1:7<\/span>), and it was by this name that he called him when he addressed him, Dan 4:9<\/span>.<\/P> <\/p>\n Forasmuch as an excellent spirit<\/strong>,…. 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:<\/p>\n and knowledge, and understanding, interpreting of dreams<\/strong>; of which interpreting two of Nebuchadnezzar’s was a proof:<\/p>\n and showing hard sentences<\/strong>: or explaining enigmas and riddles, or proverbial, parabolical, and figurative phrases and expressions:<\/p>\n and dissolving of doubts<\/strong>: or untying knots, solving problems, and answering knotty, intricate, and difficult questions:<\/p>\n were found in the same Daniel, whom the king named Belteshazzar<\/strong>; 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 Da 1:7<\/span>:<\/p>\n now let Daniel be called, and he will show the interpretation<\/strong>; this she was confident of, from the knowledge she had of the above facts.<\/p>\n The remarkable endowments of Daniel are again stated (according to Dan 5:11<\/span>) to give weight to the advice that he should be called in. The words from [ interpreting<\/em> ] to [ doubts<\/em> ] are an explanatory parenthetical clause, after which the following verb, according to rule, joins itself to . In the parenthetical clause the nomen actonis<\/em> [ showing<\/em> ] 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<\/em>. The allusion of to , Dan 5:6<\/span>, is only apparent, certainly is not aimed at, since the former of these expressions has an entirely different meaning. Knots<\/em> 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<\/span>). 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<\/span> he was well acquainted with the personal circumstances of Daniel.<\/p>\n 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, — <\/p>\n (12) Forasmuch as.<\/strong>The effect of these words is to combine the two facts mentioned in Dan. 5:11<\/span>, 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.<\/p>\n Dissolving of doubts.<\/strong>See marginal alternative; and for an illustration comp. Records of the Past,<\/em> vol. iii., p. 141.<\/p>\n 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.<\/p>\n Ver. 12. Forasmuch as an excellent spirit, &c.<\/strong> ] 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. <\/p>\n <\/p>\n And dissolving of doubts.<\/strong> ] Chald., Knots; that is, perplexed and obscure speeches and sentences. <\/p>\n <\/p>\n Now let Daniel be called.<\/strong> ] 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.<\/p>\n hard = dark. <\/p>\n Belteshazzar. See note on Dan 1:7. <\/p>\n an excellent: Dan 5:14, Dan 6:3, Psa 16:3, Pro 12:26, Pro 17:27, Col 1:29 <\/p>\n interpreting of: or, of an interpreter of, etc <\/p>\n dissolving: or, of a dissolver <\/p>\n doubts: Chal. knots. Dan 5:16, 1Ki 10:1-3, 2Ch 9:1, 2Ch 9:2 <\/p>\n whom: Dan 1:7, Dan 4:8, Dan 4:19 <\/p>\n Reciprocal: Gen 40:22 – he hanged Gen 41:15 – I have heard 1Ki 4:30 – the children Eze 28:3 – thou art Dan 1:17 – Daniel had understanding Dan 2:26 – Daniel Dan 10:1 – whose<\/p>\n Dan 5:12. The most of this verse is the same description of Daniels talents we have had before, but the word doubts adds an interesting feature. It is from QiiTAn and Strong defines it, A knot (as tied up), i.e. (figuratively) a riddle. It means that Daniel was able to untie all bard knots.<\/p>\n Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing 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 show the interpretation. 12. an excellent spirit ] a surpassing spirit, i.e. pre-eminent ability. Cf. … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 5:12”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21897","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21897","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21897"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21897\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21897"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21897"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21897"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"