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,

Till their colleague Daniel came in before me, whose name is Baltassar, according to the name of my god, who hath in him the spirit of the holy gods: and I told the dream before him.

And at last come up before me hath Daniel, whose name is Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods, and the dream before him I have told:

But finally 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 I told the dream before him, saying,

Quousque tandem coram me introductus est Daniel cujus nomen Beltsazar secundum nomen dei mei, et in quo spiritus deorum sanctorum: et somnium coram ipso narravi.

Here the king of Babylon addresses Daniel kindly, since he saw himself deserted by his own teachers. And hence we gather that no one comes to the true God, unless impelled by necessity. Daniel was not either unknown or far off; for we saw him to have been in the palace. Since then the king had Daniel with him from the first, why did he pass him over? Why did he call the other Magi from all quarters by his edict? Hence, as I have said, it clearly appears he would never have given glory to God, unless when compelled by extreme necessity. Hence he never willingly submitted to the God of Israel; and his affections were clearly but momentary, whenever they manifested any sign of piety. Because he besought Daniel so imploringly, we see his disposition to have been servile; just as all proud men swell out when they do not need any one's help, and become overbearing in their insolence; but when they are reduced to extremity, they would rather lick the dust than not obtain the favor which they need. Such was the king's disposition, since he willingly despised Daniel, and purposely preferred the Magi. But as soon as he saw himself left in difficulties, and unable to find any remedy except in Daniel, this was his last refuge; and he now seems to forget his own loftiness while speaking softly to God's holy Prophet. But I shall proceed with the rest to-morrow.

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. 2 was remembered, and that when all the others showed that they had no power to interpret the dream, he was called in by Nebuchadnezzar. The Latin Vulgate renders this, Donee collega ingressus est - "until a colleague entered." The Greek, ἕως heōs, "until." Aquila and Symmachus render it, "until another entered before me, Daniel." The common version expresses the sense of the Chaldee with sufficient accuracy, though a more literal translation would be, "until afterward."
Whose name was Belteshazzar - That is, this was the name which he bore at court, or which had been given him by the Chaldeans. See the note at 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.

But at the last Daniel came in before me, whose name [was] (d) 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],
(d) This no doubt was a great grief to Daniel not only to have his name changed, but to be called by the name of a vile idol, which thing Nebuchadnezzar did to make him forget the true religion of God.

But at the last Daniel came in before me,.... Whether sent for or no is not clear; the reason why he came not with the rest might be because he did not associate with them; nor did they care he should be among them, and present at this time; and it may be the king had forgot the knowledge he had of dreams; or, however, did not choose to send for him until he had tried all his wise men; and so it was ordered by the providence of God, and which is the chief reason of all, that he should come last, that the skill of the magicians might appear first to be baffled, and that Daniel, or rather Daniel's God, might be more known, and might be glorified:
whose name was Belteshazzar, according to the name of my god; so called by him and his courtiers, after the name of his god Bel, with which this name of Daniel begins; See Gill on Daniel 1:7,
and in whom is the spirit of the holy gods: meaning either the holy angels, as Saadiah or speaking in his Heathenish manner, having imbibed the notion of many gods, some holy, and some impure; or it may be, speaking in the dialect of the Jews, he may mean the one true God who is holy, and from whom alone is the spirit of prophecy or of foretelling things to come; which he knew by former experience Daniel had:
and before him I told the dream, saying; as follows:

Belteshazzar--called so from the god Bel or Belus (see on Daniel 1:7).