Daniel 4:8

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 chapter 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 (chapter 2; cf. chapter 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 verses 9 and 18 of Daniel 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 verses 5b to 10b.