Daniel 4:8
Daniel 4:8 in Multiple Translations
But at last, into my presence came Daniel (whose name is Belteshazzar after the name of my god, and in whom is the spirit of the holy gods). And I told him the dream:
¶ 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,
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 I told the dream before him, saying,
But at last Daniel came in before me, he whose name was Belteshazzar, after the name of my god, and in whom is the spirit of the holy gods: and I put the dream before him, saying,
In the end Daniel came before me and I told him the dream. (He is also called Belteshazzar after my god, and he has the spirit of the holy gods in him.)
A great tree and strong, and the height thereof reached vnto heauen, and the sight thereof to the endes of all the earth.
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 at 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. I told the dream before him, saying,
But at the last Daniel came in before me, whose name is 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 ,
The tree was great, and strong: and the height thereof reached unto heaven: the sight thereof was even to the ends of all the earth.
Finally, Daniel came to me, and I decided to tell him what I had dreamed. One of my officials had given him a new name, Belteshazzar, to honor my own god. I knew that the spirit of the holy gods was in him.
Berean Amplified Bible — Daniel 4:8
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Daniel 4:8 Interlinear (Deep Study)
BIB
HEB
רְבָ֥ה
אִֽילָנָ֖/א
וּ/תְקִ֑ף
וְ/רוּמֵ/הּ֙
יִמְטֵ֣א
לִ/שְׁמַיָּ֔/א
וַ/חֲזוֹתֵ֖/הּ
לְ/ס֥וֹף
כָּל
אַרְעָֽ/א
רְבָ֥ה
rᵉbâh
H7236
to grow great
Adj
אִֽילָנָ֖/א
ʼîylân
H363
tree
Adj | Art
וּ/תְקִ֑ף
tᵉqêph
H8631
to grow strong
Adj | V-Qal-Perf-3ms
וְ/רוּמֵ/הּ֙
rûwm
H7314
height
Adj | N-ms | Suff
יִמְטֵ֣א
mᵉṭâʼ
H4291
to reach
Adj
לִ/שְׁמַיָּ֔/א
shâmayin
H8065
heaven
Adj | N-mp | Art
וַ/חֲזוֹתֵ֖/הּ
chăzôwth
H2379
visibility
Adj | N-fs | Suff
לְ/ס֥וֹף
çôwph
H5491
end
Adj | N-ms
כָּל
kôl
H3606
all
Adj
אַרְעָֽ/א
ʼăraʻ
H772
earth
Adj | Art
Hebrew Word Study
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Hebrew Word Reference — Daniel 4:8
רְבָ֥ה
rᵉbâh
H7236
"to grow great"
Adj
This verb means to grow or increase, like a person getting taller. It is used in the Bible to describe something or someone getting bigger or more important. The KJV translates it as grow or make great.
Definition: 1) to grow great 1a) (P'al) to grow long, grow tall and large, grow great, increase 1b) (Pael) to make great
Usage: Occurs in 5 OT verses. KJV: make a great man, grow. See also: Daniel 2:48; Daniel 4:17; Daniel 4:30.
אִֽילָנָ֖/א
ʼîylân
H363
"tree"
Adj | Art
This word simply means a tree, like the ones found in the garden of Eden in Genesis 2:9 or the tree of life in Revelation 22:2. It is often used in biblical descriptions of nature and creation.
Definition: ram Aramaic of a.yil (אַ֫יִל "terebinth" H0352D)
Usage: Occurs in 6 OT verses. KJV: tree. See also: Daniel 4:7; Daniel 4:17; Daniel 4:23.
וּ/תְקִ֑ף
tᵉqêph
H8631
"to grow strong"
Adj | V-Qal-Perf-3ms
This word means to become strong or stubborn. It can describe someone growing in physical or emotional strength, but also becoming hardened or arrogant. It's used in various contexts, including descriptions of God's power and human relationships.
Definition: 1) to grow strong, be hardened 1a) (P'al) 1a1) to grow strong, be hardened 1a2) to grow arrogant (fig) 1b) (Pael) to make strong, make firm, make stringent
Usage: Occurs in 5 OT verses. KJV: make firm, harden, be(-come) strong. See also: Daniel 4:8; Daniel 4:19; Daniel 6:8.
וְ/רוּמֵ/הּ֙
rûwm
H7314
"height"
Adj | N-ms | Suff
This Hebrew word means height or altitude, used to describe something lofty or elevated, like a mountain peak in the Bible.
Definition: height Aramaic of rum (רוּם "height" H7312)
Usage: Occurs in 5 OT verses. KJV: height. See also: Ezra 6:3; Daniel 4:7; Daniel 4:17.
יִמְטֵ֣א
mᵉṭâʼ
H4291
"to reach"
Adj
This Hebrew word means to reach or arrive at a place, like when the Israelites finally reached the Promised Land in Joshua 1:11.
Definition: 1) to reach, come upon, attain 1a) (P'al) 1a1) to reach, come to 1a2) to reach, extend 1a3) to come upon
Usage: Occurs in 8 OT verses. KJV: come, reach. See also: Daniel 4:8; Daniel 4:25; Daniel 7:22.
לִ/שְׁמַיָּ֔/א
shâmayin
H8065
"heaven"
Adj | N-mp | Art
This Aramaic word for heaven is similar to the Hebrew word, referring to the sky and the abode of God. It is used to describe the dwelling place of God in the Bible.
Definition: 1) heaven, heavens, sky 1a) visible sky 1b) Heaven (as abode of God)
Usage: Occurs in 35 OT verses. KJV: heaven. See also: Ezra 5:11; Daniel 4:12; Jeremiah 10:11.
וַ/חֲזוֹתֵ֖/הּ
chăzôwth
H2379
"visibility"
Adj | N-fs | Suff
This word means a view or sight, often referring to something that can be seen or perceived with the physical eyes.
Definition: view, sight, visibility Aramaic of cha.zon (חָזוֹן "vision" H2377)
Usage: Occurs in 2 OT verses. KJV: sight. See also: Daniel 4:8; Daniel 4:17.
לְ/ס֥וֹף
çôwph
H5491
"end"
Adj | N-ms
This Aramaic word means end, and is used in the Bible to describe the conclusion of something. It is similar to the Hebrew word for end, and is used in Daniel and other books.
Definition: end, conclusion Aramaic of soph (סוֹף "end" H5490)
Usage: Occurs in 5 OT verses. KJV: end. See also: Daniel 4:8; Daniel 6:27; Daniel 7:28.
כָּל
kôl
H3606
"all"
Adj
The Hebrew word for all or everything, used in the Bible to describe the entirety of something, like all people or all things. It appears in Genesis and Psalms to emphasize God's power over everything. This word is often translated as 'all' or 'every' in English Bibles.
Definition: 1) all, whole, the whole 1a) the whole of, all 1b) every, any, none
Usage: Occurs in 74 OT verses. KJV: all, any, + (forasmuch) as, + be-(for this) cause, every, + no (manner, -ne), + there (where) -fore, + though, what (where, who) -soever, (the) whole. See also: Ezra 4:14; Daniel 3:29; Daniel 7:27.
אַרְעָֽ/א
ʼăraʻ
H772
"earth"
Adj | Art
The Hebrew word for earth or planet, referring to the world we live in, as seen in the Bible's description of creation in Genesis. It can also imply something low or earthly. In Psalm 90:2, Moses prays to God who has been the earth's home since the beginning.
Definition: : planet earth, world, ground Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
Usage: Occurs in 17 OT verses. KJV: earth, interior. See also: Ezra 5:11; Daniel 4:17; Jeremiah 10:11.
Study Notes — Daniel 4:8
Show Verse Quote Highlights
- Context
- Cross References
- Daniel 4:8 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Daniel 4:8
- Jamieson-Fausset-Brown on Daniel 4:8
- Matthew Poole's Commentary on Daniel 4:8
- Trapp's Commentary on Daniel 4:8
- Ellicott's Commentary on Daniel 4:8
- Cambridge Bible on Daniel 4:8
- Barnes' Notes on Daniel 4:8
- Whedon's Commentary on Daniel 4:8
- Sermons on Daniel 4:8
Context — Nebuchadnezzar’s Dream of a Great Tree
6So I issued a decree that all the wise men of Babylon be brought before me to interpret the dream for me.
7When the magicians, enchanters, astrologers, and diviners came in, I told them the dream, but they could not interpret it for me.
8But at last, into my presence came Daniel (whose name is Belteshazzar after the name of my god, and in whom is the spirit of the holy gods). And I told him the dream:
9“O Belteshazzar, chief of the magicians, I know that the spirit of the holy gods is in you and that no mystery baffles you. So explain to me the visions I saw in my dream, and their interpretation. 10In these visions of my mind as I was lying in bed, I saw this come to pass: There was a tree in the midst of the land, and its height was great.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 1:7 | The chief official gave them new names: To Daniel he gave the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego. |
| 2 | Daniel 5:14 | I have heard that the spirit of the gods is in you, and that you have insight, intelligence, and extraordinary wisdom. |
| 3 | Daniel 4:18 | This is the dream that I, King Nebuchadnezzar, saw. Now, Belteshazzar, tell me the interpretation, because none of the wise men of my kingdom can interpret it for me. But you are able, because the spirit of the holy gods is in you.” |
| 4 | Daniel 2:11 | What the king requests is so difficult that no one can tell it to him except the gods, whose dwelling is not with mortals.” |
| 5 | Daniel 4:9 | “O Belteshazzar, chief of the magicians, I know that the spirit of the holy gods is in you and that no mystery baffles you. So explain to me the visions I saw in my dream, and their interpretation. |
| 6 | Daniel 5:11–12 | There is a man in your kingdom who has the spirit of the holy gods in him. In the days of your father he was found to have insight, intelligence, and wisdom like that of the gods. Your father, King Nebuchadnezzar, appointed him chief of the magicians, enchanters, astrologers, and diviners. Your own father, the king, did this because Daniel, the one he named Belteshazzar, was found to have an extraordinary spirit, as well as knowledge, understanding, and the ability to interpret dreams, explain riddles, and solve difficult problems. Summon Daniel, therefore, and he will give you the interpretation.” |
| 7 | Isaiah 63:11 | Then His people remembered the days of old, the days of Moses. Where is He who brought them through the sea with the shepherds of His flock? Where is the One who set His Holy Spirit among them, |
| 8 | Numbers 11:17–30 | And I will come down and speak with you there, and I will take some of the Spirit that is on you and put that Spirit on them. They will help you bear the burden of the people, so that you do not have to bear it by yourself. And say to the people: Consecrate yourselves for tomorrow, and you will eat meat, because you have cried out in the hearing of the LORD, saying: ‘Who will feed us meat? For we were better off in Egypt!’ Therefore the LORD will give you meat, and you will eat. You will eat it not for one or two days, nor for five or ten or twenty days, but for a whole month—until it comes out of your nostrils and makes you nauseous—because you have rejected the LORD, who is among you, and have cried out before Him, saying, ‘Why did we ever leave Egypt?’” But Moses replied, “Here I am among 600,000 men on foot, yet You say, ‘I will give them meat, and they will eat for a month.’ If all our flocks and herds were slaughtered for them, would they have enough? Or if all the fish in the sea were caught for them, would they have enough?” The LORD answered Moses, “Is the LORD’s arm too short? Now you will see whether or not My word will come to pass.” So Moses went out and relayed to the people the words of the LORD, and he gathered seventy of the elders of the people and had them stand around the tent. Then the LORD came down in the cloud and spoke to him, and He took some of the Spirit that was on Moses and placed that Spirit on the seventy elders. As the Spirit rested on them, they prophesied—but they never did so again. Two men, however, had remained in the camp—one named Eldad and the other Medad—and the Spirit rested on them. They were among those listed, but they had not gone out to the tent, and they prophesied in the camp. A young man ran and reported to Moses, “Eldad and Medad are prophesying in the camp.” Joshua son of Nun, the attendant to Moses since youth, spoke up and said, “Moses, my lord, stop them!” But Moses replied, “Are you jealous on my account? I wish that all the LORD’s people were prophets and that the LORD would place His Spirit on them!” Then Moses returned to the camp, along with the elders of Israel. |
| 9 | Jeremiah 50:2 | “Announce and declare to the nations; lift up a banner and proclaim it; hold nothing back when you say, ‘Babylon is captured; Bel is put to shame; Marduk is shattered, her images are disgraced, her idols are broken in pieces.’ |
| 10 | Isaiah 46:1 | Bel crouches; Nebo cowers. Their idols weigh down beasts and cattle. The images you carry are burdensome, a load to the weary animal. |
Daniel 4:8 Summary
In this verse, we see King Nebuchadnezzar seeking help from Daniel, a man who has a special gift from God. The king recognizes that Daniel has the 'spirit of the holy gods' in him, which means that God has given Daniel wisdom and insight that is beyond human understanding (see 1 Corinthians 2:14). This verse reminds us that God can use anyone to accomplish His purposes, and that seeking wisdom and guidance from others is a sign of humility and wisdom. As we read this verse, we can reflect on how we can trust God to give us the wisdom and guidance we need, just like Daniel did (see Proverbs 3:5-6).
Frequently Asked Questions
Why did King Nebuchadnezzar call Daniel by two different names, Daniel and Belteshazzar?
The king called Daniel by both names because Daniel was given the name Belteshazzar after the name of the king's god, as a way of identifying him with the Babylonian culture, but he was still known by his Hebrew name Daniel, which means 'God is my judge' (see Daniel 1:6-7).
What does it mean that Daniel had the 'spirit of the holy gods' in him?
The phrase 'spirit of the holy gods' refers to the divine enablement and wisdom that God gave to Daniel, setting him apart from the other wise men and magicians in Babylon, as seen in Daniel 1:17 and Daniel 5:11-12.
Why did King Nebuchadnezzar think Daniel could interpret his dream when no one else could?
The king believed that Daniel could interpret his dream because he recognized that Daniel had a unique gift from God, demonstrated by his ability to interpret dreams and visions, as seen in Daniel 1:17 and Daniel 2:47-48.
What can we learn from King Nebuchadnezzar's willingness to seek help from Daniel, a man of a different culture and faith?
We can learn that God can use anyone, regardless of their background or faith, to accomplish His purposes and that seeking wisdom and guidance from others is a sign of humility and wisdom, as seen in Proverbs 11:14 and 24:6.
Reflection Questions
- What are some areas in my life where I need God's wisdom and guidance, and how can I seek Him for answers?
- How can I, like Daniel, be a vessel for God's Spirit and wisdom in my own culture and community?
- What are some ways that I can demonstrate humility and a willingness to learn from others, as King Nebuchadnezzar did in seeking help from Daniel?
- How can I trust God to give me the wisdom and guidance I need, even when faced with difficult or uncertain circumstances, as seen in James 1:5-6?
Gill's Exposition on Daniel 4:8
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
Jamieson-Fausset-Brown on Daniel 4:8
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, Daniel ...
Matthew Poole's Commentary on Daniel 4:8
Daniel came in before me; whether sent for by the king, or brought in by another, appears not, but he was last, that it might appear he had the true understanding of these secrets; for if he had come first, before the rest had done their best in trying all their skill in vain, they would have said they knew as well as he, and so God would not have had the glory; but now it is plain the Spirit of God in the prophet did all. The holy gods; he speaks in the plural, like an idolater, and because he calls him Belteshazzar, according to the name of his god, i.e. Bel or Baal. By the spirit of the gods he means the spirit of divination, or prophecy of future contingent things, which God only knows, and reveals by his Spirit as he pleaseth, which none of the magicians were endued with.
Trapp's Commentary on Daniel 4:8
Daniel 4:8 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],Ver. 8. But at last Daniel came in before me.] And why "at last?" Why was he not sooner sent for? If the soothsayers and sorcerers could have served the turn, Daniel had never been sought to. This is the guise of graceless men; they run not to God till all other refuges fail them. According to the name of my god, and in whom is the spirit of the holy gods.] Is this the language of a true convert? Should not former sinful practices be looked upon with a lively hatred, and mentioned with utter distaste?
Ellicott's Commentary on Daniel 4:8
(8) At the last.—On account of his position as the chief of the governors of the wise men, Daniel would not “come in” till last. Belteshazzar.—See Note on Daniel 1:7; Introduction, § 6. The spirit . . .—He means his own gods, for though he recognised Jehovah to be a “high God,” yet he acknowledged Him only as one out of many.
Cambridge Bible on Daniel 4:8
8. at the last] It is difficult to understand how the Aram. can bear this meaning; though no doubt something substantially similar is what is intended. Behrmann renders, ‘And (so it was) till another came in before me, (even) Daniel’; and Bevan (changing a point), ‘And yet another came in before me, (even) Daniel.’ according to the name of my god] viz. Bel. The ‘Bel’ in Belteshazzar is not really the name of the god, but (as explained on Daniel 1:7) is part of the word balâṭ ?su, ‘his life’; but it may be only an assonance, not an etymology, which the king is represented as expressing,—just as Hebrew writers say, for instance, that Cain or Moses was so called because of the verbs ‘I have gotten,’ ‘I have drawn out,’ although philologically Cain cannot possibly mean ‘gotten,’ or Moses ‘drawn out.’ in whom is the spirit, &c.] imitated, it seems, from Genesis 41:38 (of Joseph), ‘a man in whom the spirit of God is.’ On the sense of ‘spirit’ in the O.T., see on Joe 2:28 (in the Cambridge Bible). the holy gods] Nebuchadnezzar expresses himself as a polytheist: though in Daniel 4:3; Daniel 4:34-35 he uses language indistinguishable from that of pure monotheism. The same expression occurs in the Phœnician inscription of Eshmunazar, king of Sidon (3–4 cent. b.c.), lines 9 and. 22[239]. On the sense attaching to the term ‘holy’ (which has here hardly any ethical connotation, and means rather what we should express by ‘divine’), see Hastings’ Dict. of the Bible, ii. 395–7; and cf. Sanday-Headlam, Comm. on the Epistle to the Romans, on Daniel 1:7. [239] Hogarth, Authority and Archæology (1899), p. 137 f.
Barnes' Notes on Daniel 4:8
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.
Whedon's Commentary on Daniel 4:8
8. How remarkably similar is this to the account in chapter ii! Brown, in his recent Hebrew Lexicon, objects to the connection of the name Belteshazzar with Bel, as “inexplicable;” but see note Daniel 1:6-7.
Sermons on Daniel 4:8
| Sermon | Description | |
|---|---|---|
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God's Man in Babylon by Steve Gallagher | In this sermon, the preacher discusses the battle that takes place in the mind and heart of believers. He emphasizes the influence of technology, particularly television, in drawin |
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Atlantic Lyman conf.1972-02 Studies in Daniel 04 by Joseph Balsan | In this sermon, the preacher focuses on the story of King Nebuchadnezzar in the book of Daniel. King Nebuchadnezzar had a dream that he couldn't interpret, so he called upon Daniel |
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An Excellent Spirit by Michael Howard | In this sermon, the speaker emphasizes the importance of having a burning desire to do more than just passively observe one's circumstances. He references the story of Daniel in th |
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Now We Have Received by C.H. Spurgeon | The preacher delves into the Greek word 'huperecho,' which means to excel, be superior, and hold others in higher regard. Paul emphasizes the importance of esteeming others as more |
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The Word of Wisdom by Chuck Smith | Chuck Smith emphasizes the significance of the Holy Spirit's manifestations in the life of a believer, particularly focusing on the gift of wisdom. He explains the difference betwe |
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The Prayer That Prepares the Way by Wesley Duewel | In this sermon, the preacher emphasizes the importance and comfort of revival for God's people, the Church, and the community. He prays for the spread of revival news through minis |
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The God of Peace and Our Sanctification by C.H. Spurgeon | The sermon transcript emphasizes the idea that our goodness comes from God and that we are His workmanship created in Christ Jesus for good works. The sermon also highlights the im |