Text -- Daniel 5:7-31 (NET)

5:7 The king called out loudly to summon the astrologers, wise men, and diviners. The king proclaimed to the wise men of Babylon that anyone who could read this inscription and disclose its interpretation would be clothed in purple and have a golden collar placed on his neck and be third ruler in the kingdom. 5:8 So all the king’s wise men came in, but they were unable to read the writing or to make known its interpretation to the king. 5:9 Then King Belshazzar was very terrified, and he was visibly shaken. His nobles were completely dumbfounded. 5:10 Due to the noise caused by the king and his nobles, the queen mother then entered the banquet room. She said, “O king, live forever! Don’t be alarmed! Don’t be shaken! 5:11 There is a man in your kingdom who has within him a spirit of the holy gods. In the days of your father, he proved to have insight, discernment, and wisdom like that of the gods. King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. 5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret dreams, solve riddles, and decipher knotty problems. Now summon Daniel, and he will disclose the interpretation.” 5:13 So Daniel was brought in before the king. The king said to Daniel, “Are you that Daniel who is one of the captives of Judah, whom my father the king brought from Judah? 5:14 I have heard about you, how there is a spirit of the gods in you, and how you have insight, discernment, and extraordinary wisdom. 5:15 Now the wise men and astrologers were brought before me to read this writing and make known to me its interpretation. But they were unable to disclose the interpretation of the message. 5:16 However, I have heard that you are able to provide interpretations interpretations and to decipher knotty problems. Now if you are able to read this writing and make known to me its interpretation, you will wear purple and have a golden collar around your neck and be third ruler in the kingdom.”

Daniel Interprets the Handwriting on the Wall

5:17 But Daniel replied to the king, “Keep your gifts, and give your rewards to someone else! However, I will read the writing for the king and make known its interpretation. 5:18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty. 5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear before him. He killed whom he wished, he spared whom he wished, he exalted whom he wished, and he brought low whom he wished. 5:20 And when his mind became arrogant and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him. 5:21 He was driven from human society, his mind was changed to that of an animal, he lived with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes. 5:22 “But you, his son Belshazzar, have not humbled yourself, although you knew all this. 5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone– gods that cannot see or hear or comprehend! But you have not glorified the God who has in his control your very breath and all your ways! 5:24 Therefore the palm of a hand was sent from him, and this writing was inscribed. 5:25 “This is the writing that was inscribed: MENE, MENE, TEQEL, and PHARSIN. 5:26 This is the interpretation of the words: As for mene– God has numbered your kingdom’s days and brought it to an end. 5:27 As for teqel– you are weighed on the balances and found to be lacking. 5:28 As for peres– your kingdom is divided and given over to the Medes and Persians.” 5:29 Then, on Belshazzar’s orders, Daniel was clothed in purple, a golden collar was placed around his neck, and he was proclaimed third ruler in the kingdom. 5:30 And in that very night Belshazzar, the Babylonian king, was killed. 5:31 So Darius the Mede took control of the kingdom when he was about sixty-two years old.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Dan 5:10

The women in those courts had an apartment by themselves, and this being the queen - mother, and aged, did not mingle herself with the king's wives and concubines, yet she broke the rule in coming in now, upon this solemn occasion.

Wesley: Dan 5:24

From that God whom thou hast despised.

Wesley: Dan 5:26

MENE MENE, it is numbered, it is numbered; the words are doubled for the greater confirmation. It relates to the number of the seventy years for the overthrow of the Babylonish empire.

Wesley: Dan 5:27

There is no weight nor worth in thee; thou hast made light of God, and the Lord makes light of thee.

Wesley: Dan 5:28

Separated, divided, broken. Phars signifies two things, broken off, and Persian; noting that, first, this kingdom was broken down from Belshazzar. Secondly, that it was given to the Persians.

Wesley: Dan 5:31

This was he that with Cyrus besieged and took Babylon.

JFB: Dan 5:7

He calls for the magicians, who more than once had been detected in imposture. He neglects God, and Daniel, whose fame as an interpreter was then well-established. The world wishes to be deceived and shuts its eyes against the light [CALVIN]. The Hebrews think the words were Chaldee, but in the old Hebrew character (like that now in the Samaritan Pentateuch).

JFB: Dan 5:7

The first place was given to the king; the second, to the son of the king, or of the queen; the third, to the chief of the satraps.

JFB: Dan 5:8

The words were in such a character as to be illegible to the Chaldees, God reserving this honor to Daniel.

JFB: Dan 5:10

The queen mother, or grandmother, Nitocris, had not been present till now. She was wife either of Nebuchadnezzar or of Evil merodach; hence her acquaintance with the services of Daniel. She completed the great works which the former had begun. Hence HERODOTUS attributes them to her alone. This accounts for the deference paid to her by Belshazzar. (See on Dan 4:36). Compare similar rank given to the queen mother among the Hebrews (1Ki 15:13).

JFB: Dan 5:11

She remembers and repeats Nebuchadnezzar's language (Dan 4:8-9, Dan 4:18). As Daniel was probably, according to Oriental custom, deprived of the office to which Nebuchadnezzar had promoted him, as "master of the magicians" (Dan 4:9), at the king's death, Belshazzar might easily be ignorant of his services.

JFB: Dan 5:11

The repetition marks with emphatic gravity both the excellencies of Daniel, and the fact that Nebuchadnezzar, whom Belshazzar is bound to reverence as his father, had sought counsel from him in similar circumstances.

JFB: Dan 5:13

The captive Jews residing in Babylon.

JFB: Dan 5:17

Not inconsistent with Dan 5:29. For here he declares his interpretation of the words is not from the desire of reward. The honors in Dan 5:29 were doubtless urged on him, without his wish, in such a way that he could not with propriety refuse them. Had he refused them after announcing the doom of the kingdom, he might have been suspected of cowardice or treason.

JFB: Dan 5:18

It was not his own birth or talents which gave him the vast empire, as he thought. To make him unlearn his proud thought was the object of God's visitation on him.

JFB: Dan 5:18

In the eyes of his subjects.

JFB: Dan 5:18

From his victories.

JFB: Dan 5:18

From the enlargement and decoration of the city.

JFB: Dan 5:19

A purely absolute monarchy (Jer 27:7).

JFB: Dan 5:21

Literally, "he made his heart like the beasts," that is, he desired to dwell with them.

JFB: Dan 5:22

Thou hast erred not through ignorance, but through deliberate contempt of God, notwithstanding that thou hadst before thine eyes the striking warning given in thy grandfather's case.

JFB: Dan 5:23

(Jer 10:23).

JFB: Dan 5:24

When thou liftedst up thyself against the Lord.

JFB: Dan 5:24

The fore part, the fingers.

JFB: Dan 5:24

That is, from God.

JFB: Dan 5:25

Literally, "numbered, weighed, and dividers."

JFB: Dan 5:26

God hath fixed the number of years of thine empire, and that number is now complete.

JFB: Dan 5:27

The Egyptians thought that Osiris weighed the actions of the dead in a literal balance. The Babylonians may have had the same notion, which would give a peculiar appropriateness to the image here used.

JFB: Dan 5:27

Too light before God, the weigher of actions (1Sa 2:3; Psa 62:9). Like spurious gold or silver (Jer 6:30).

JFB: Dan 5:28

The explanation of "dividers" (Dan 5:25), the active participle plural there being used for the passive participle singular, "dividers" for "divided." The word "Peres" alludes to the similar word "Persia."

JFB: Dan 5:28

Namely, among the Medes and Persians [MAURER]; or, "severed" from thee [GROTIUS].

JFB: Dan 5:29

To come from the presence of a prince in a dress presented to the wearer as a distinction is still held a great honor in the East. Daniel was thus restored to a similar rank to what he had held under Nebuchadnezzar (Dan 2:48). Godly fidelity which might be expected to bring down vengeance, as in this case, is often rewarded even in this life. The king, having promised, was ashamed before his courtiers to break his word. He perhaps also affected to despise the prophecy of his doom, as an idle threat. As to Daniel's reasons for now accepting what at first he had declined, compare Note, see on Dan 5:17. The insignia of honor would be witnesses for God's glory to the world of his having by God's aid interpreted the mystic characters. The cause of his elevation too would secure the favor of the new dynasty (Dan 6:2) for both himself and his captive countrymen. As the capture of the city by Cyrus was not till near daylight, there was no want of time in that eventful night for accomplishing all that is here recorded. The capture of the city so immediately after the prophecy of it (following Belshazzar's sacrilege), marked most emphatically to the whole world the connection between Babylon's sin and its punishment.

JFB: Dan 5:30

HERODOTUS and XENOPHON confirm Daniel as to the suddenness of the event. Cyrus diverted the Euphrates into a new channel and, guided by two deserters, marched by the dry bed into the city, while the Babylonians were carousing at an annual feast to the gods. See also Isa 21:5; Isa 44:27; Jer 50:38-39; Jer 51:36. As to Belshazzar's being slain, compare Isa 14:18-20; Isa 21:2-9; Jer 50:29-35; Jer 51:57.

JFB: Dan 5:31

That is Cyaxares II, the son and successor of Astyages, 569-536 B.C. Though Koresh, or Cyrus, was leader of the assault, yet all was done in the name of Darius; therefore, he alone is mentioned here; but Dan 6:28 shows Daniel was not ignorant of Cyrus' share in the capture of Babylon. Isa 13:17; Isa 21:2, confirm Daniel in making the Medes the leading nation in destroying Babylon. So also Jer 51:11, Jer 51:28. HERODOTUS, on the other hand, omits mentioning Darius, as that king, being weak and sensual, gave up all the authority to his energetic nephew, Cyrus [XENOPHON, Cyropædia, 1.5; 8.7].

JFB: Dan 5:31

This agrees with XENOPHON [Cyropædia, 8.5,19], as to Cyaxares II.

Clarke: Dan 5:7

Whosoever shall read this writing - He knew it must be some awful portent, and wished to know what.

Clarke: Dan 5:8

They could not read the writing - Because it was in the pure Hebrew, not the Chaldean character. See below.

Clarke: Dan 5:10

The queen - came - This is generally allowed to have been the widow of Nebuchadnezzar; if so, she was the queen Amiyt, daughter of Astyages, sister of Darius the Mede, and aunt of Cyrus, according to Polyhistor, cited by Cedrenus. See Calmet. Others think that Nitocris was the person who is said to be queen when Cyrus took the city; and is stated to have been a lady of eminent wisdom and discretion, and to have had the chief direction of the public affairs. She was the mother of Labynithus; and, if this be the same as Belshazzar, she must be the person here introduced.

Clarke: Dan 5:11

Nebuchadnezzar thy father - See the note on Dan 5:1 (note).

Clarke: Dan 5:16

Dissolve doubts - Untie knots - unbind what is bound. An expression used in the east to signify a judge of eminent wisdom and skill.

Clarke: Dan 5:17

Let thy gifts be to thyself - They could be of little use to any, as the city was in a few hours to be taken and pillaged.

Clarke: Dan 5:18

Nebuchadnezzar thy father - Or grandfather, as the margin reads, Dan 5:2. See the notes on Dan 5:1 (note).

Clarke: Dan 5:19

Whom he would he slew - The genuine character of a despot, whose will is the only rule of his conduct.

Clarke: Dan 5:20

He was deposed from his kingly throne - Became insane; and the reins of government were taken out of his hands.

Clarke: Dan 5:22

Hast not humbled thine heart - These judgments and mercies have had no good effect upon thee.

Clarke: Dan 5:23

But hast lifted up thyself against the Lord - And the highest evidence of this rebellion was, the profaning the sacred vessels of the Lord’ s house.

Clarke: Dan 5:24

Then was the part of the hand sent - This was the filling up of the cup of thy iniquity; this last act made thee ripe for destruction.

Clarke: Dan 5:25

And this is the writing - Had the words been written in the Chaldean character, every wise man there, every one that could read the alphabet of his own language, could have read and interpreted them. Let it be observed, -

1.    That the character which we now call Hebrew is the Chaldean character

2.    That the true Hebrew character is that which we call the Samaritan

3.    Daniel could easily read this, for it was the character used by the Jews previously to the Babylonish captivity

4.    It appears that it was simply on account of the strangeness of the character that the Chaldeans could not read it

I shall set down the words in both characters, by which the least learned reader may see that it was quite possible that one might be well known, while the other might be unintelligible

In ancient times, no doubt, these letters differed more from each other than they appear to do now; for we know that the Samaritan on ancient coins, though radically the same, differs very much from that now used in printing

It should be observed, that each word stands for a short sentence; מנא mene signifies Numeration; תקל tekel , Weighing; and פרש peres , Division. And so the Arabic translates them mokeeson , measured; mewzonon , weighed; mokesoomon , divided. All the ancient Versions, except the Syriac, read the words simply Mene, Tekel, Phares, as they are explained in the following verses; without the repetition of Mene, and without the conjunction ו vau and plural termination, ין in , in Peres.

Clarke: Dan 5:29

Clothed Daniel with scarlet - ארגונא argevana , more probably with purple. The gold chain about the neck was an emblem of magisterial authority. It is often thus mentioned in Scripture.

Clarke: Dan 5:30

In that night was Belshazzar - slain - Xenophon says, he was dispatched by two lords, Gadatas and Gobrias, who went over to Cyrus, to avenge themselves of certain wrongs which Belshazzar had done them. We have already seen that Cyrus entered the city by the bed of the Euphrates, which he had emptied, by cutting a channel for the waters, and directing them into the marshy country.

Clarke: Dan 5:31

Darius the Median took the kingdom - This is supposed to be the same as Cyaxares, son of Astyages and maternal uncle of Cyrus, to whom he gave the throne of Babylon, after himself had had the honor of taking the city

Daniel speaks nothing of the war that raged between the Babylonians and the Medes; but Isaiah speaks particularly of it, chap. 13, 14, 45, Isa 46:1-13, Isa 47:1-15.; and so does Jeremiah, chap. 50, 51. I need not add, that it is largely spoken of by profane authors. The Medes and Persians were confederates in the war; the former under Darius, the latter under Cyrus. Both princes are supposed to have been present at the taking of this city. Mandane, daughter of Astyages, was mother of Cyrus, and sister to Cyaxares.

Calvin: Dan 5:7

The Prophet narrates how King Belshazzar sought a remedy for his anxiety; hence we gather how his mind was so immediately wounded, and how he felt he could not escape God’s hand, otherwise he would not have called the wise men so suddenly in the midst of the banquet. Again, when the Prophet says, He cried out loudly, he was clearly so astonished as to forget his being king, for to cry out at table was not consistent with his dignity. But God expelled all pride from him, by compelling him to burst forth into a cry, like a man completely beside himself. We must now consider the remedy to which he resorted: he ordered the Chaldeans, and magi, and astrologers to be called We learn from this how exceedingly prone men are to vanity, lying, and falsehood. Daniel ought to have been first, even among the Chaldeans, for that was an answer worthy of remembrance which he had given to the grandfather of this king, when he predicted his becoming like the beasts of the forest. Since this prophecy was verified by the event, his authority ought to have flourished even to a thousand years. He was daily in the king’s sight, and yet he was neglected, while the king sent for all the Chaldeans, and astrologers, and diviners, and magi. Truly enough, these men were then in so great repute that they deservedly obscured the fame of Daniel, for they were indignant at a captive being preferred to native teachers, when they knew their own glory amongst all peoples depended upon the persuasion of their being the only wise men. As, therefore, they wished to retain their good opinion, as being God’s counselors, no wonder they despised this stranger. But this feeling cannot avail for a moment before God: for what can be urged in defense of the king’s impiety? His grandfather was a memorable instance of God’s vengeance, when rejected from the company of men, and compelled to dwell among the wildest beasts of the forest. This, truly, could not appear a matter of chance. God, then, had first admonished him by a dream, and next sent his own Prophet as the interpreter of the oracle and the vision. As I have said, the fame of this event ought to have been perpetual among the Chaldeans, yet the grandson of King Nebuchadnezzar had forgotten his example, insulted the God of Israel, profaned the vessels of the temple, and triumphed with his idols! When God sets before him the sign of his judgment, he calls together the magi and the Chaldeans, and passes by Daniel. And what possible excuse can he have for this? We have seen, as I have said, how very prone men are to be deluded by Satan’s impostures, and the well-known proverb becomes true, — The world loves to be deceived!

This, also, is worthy of notice, because in the present day, and in troublous times, many protect themselves behind the shield of their ignorance. But the explanation is at hand — they are willingly blind; they shut their eyes amidst the clearest light; for if God considered King Belshazzar without excuse when the Prophet was once presented to him, what excuse can the ‘blind of these days allege? Oh! if I could determine what God’s will is for me, I would submit myself instantly to it, because God daily and openly calls to us and invites us, and shews us the way; but none answer him, none follow him, or at least how very few! Hence we must diligently consider the example of the King of Babylon when we see him full of anxiety, and yet not seeking God as he ought. And why so? He wanders about in great hesitation; he sees himself constrained, and yet he cannot fly from the judgment of God, but seeks consolation in magi, Chaldeans, and other impostors; for, as we have seen, they had been once or twice proved so, and this ought to have been sufficiently celebrated and notorious to all men. We see, then, how blind King Belshazzar was, since he closed his eyes to the light offered him. So in the present day almost all the world continues in blindness; it is not allowed to wander in darkness, but when light shines upon it, it closes its eyes, rejects God’s grace, and purposely desires to cast itself headlong. This conduct is far too common.

Now the Prophet says, — The king promised the wise men a present of a chain of gold to whoever read the writing; and besides this, raiment of purple, and the third rank in the kingdom! This shews him not to have been sincerely touched by the fear of God. And this repugnance is worthy of observation in the wicked, who dread God’s judgments, and yet the pride of their hearts is not corrected and subdued, as we saw in the case of this king. For his knees smote one against the other, and the joints of his loins were loosened: he trembles throughout his entire frame, and becomes half dead with fear, because God’s terror seizes on all his senses. Meanwhile, we see a hidden pride lurking in his mind, which breaks forth in the promise, whoever shall interpret the writing, shall be the third in rank in the kingdom! God had already deprived him of his royal dignity; yet he still wishes to raise others on high in defiance of God! What, then, is the meaning of this? We see how often the wicked are terrified, and how deeply they cherish a hidden contumacy, so that God never subdues them. They shew, indeed, many signs of repentance; but if any one carefully weighs all their words and deeds, he will find the Prophet’s narration concerning King Belshazzar completely verified, because they rage against God, and are never teachable or obedient, but utterly stupefied. We saw this partly in former verse, and shall see it again more clearly at the end of the chapter. As to the latter clause of the verse, he shall rule as third in the kingdom, it is uncertain whether he promises the third portion or the third rank; for many think the queen, of whom mention will soon be made, was the wife of King Nebuchadnezzar, and grandmother of King Belshazzar. It follows: —

Calvin: Dan 5:8

Here Daniel relates how deceived the king was in his opinion, in hoping for any interpretation of the writing from either the magi or the astrologers, the Chaldeans or the soothsayers; for none of them could read it. Hence he pays here the punishment of his ingratitude in passing over God’s Prophet, while he knew he had predicted truth to his grandfather just as it had happened, as well as Daniel’s general excellence in wisdom, Hence the proofs of his calling were sufficiently numerous and trustworthy. Since, then, he had so despised God’s unparalleled benefit, he is destitute of counsel:, and sees himself call in vain upon all the Chaldeans and astrologers. For Daniel says, There was no one who could read the writing or reveal its interpretation to the king Because this seems absurd, many Rabbis have hazarded various conjectures. Some think the letters were transposed; others guess that they were changed into their counterparts and equivalents; and others think the char-actors were changed. But we have elsewhere shewn how bold the Jews are in their conjectures, whenever they have no certain guide. We do not require their guesses, because, very probably, the writing was visible to the king and concealed from all the Chaldeans, or else they were so blind that they could see nothing; just as God denounced against the Jews a stupor of this kind. We see what he pronounces, by Isaiah, (Isa 29:0 : 11,) “Your law shall be like a. sealed book: If it shall be said to any one, ‘Read it,’ he shall say, ‘The book is sealed, I cannot:’ or the book may be opened and ye shall all become blind: even those who seem to be sharper than all others, shall say they are ignorant and unlettered men.” Whatever God threatened against the Jews we know was fulfilled, and is fulfilled to this day, since a veil is put before their eyes, as Paul says. (2Co 3:14.) Hence they were blind in the midst of the brightest light. What wonder then if the same thing happened to the Chaldeans, so flint they could not read the writing? There is no necessity to conjecture any transposition of letters, or any inversion of their, order, or any change of one into another; for the word תקל , tekel, went first, and afterwards מנא , מנא Mena, Mena. These guesses then are frivolous; and thus much is certain, God wished the king to be made aware of his approaching destruction; next, his soul was moved, not with repentance, but only enough to render his sloth without excuse; and hence, whether willingly or not, he was compelled to send for some remedy, since he knew himself to be dealing with God.

Calvin: Dan 5:9

Now, with regard to the writing itself, God could not be a free agent unless he possessed the power of addressing one man at one time, and a number of men at another. He wished King Belshazzar to be conscious of this writing, while the magi were all as unable to read it as if they were blind. And then, with reference to the interpretation, their perplexity need not surprise us. For God spoke enigmatically, when he said Mene, Mene, and then Tekel, that is weighed, and Peres, divided. If the magi could have read these words a hundred times over, they could never either conjecture or comprehend their true meaning. The prophecy was allegorical, until an interpreter was divinely ordained for it. So far as the mere letters are concerned, there is no reason why we should be surprised at the eyes of the magi being blinded, since God pleased it to be so, and wished to cite the king to his tribunal, as we have already said. The Prophet says, The king was frightened, his countenance was changed, and the princes also were disturbed The publicity of the event ought to have increased the sense of God’s judgment, for, as we shall afterwards see, King Belshazzar himself was slain that very night. Cyrus entered while the Babylonians were feasting, and enjoying their luxuries in security. So remarkable an example of God’s justice might have been instantly buried in that drunken revel, had it not been rendered conspicuous to many bystanders. Hence Daniel repeats, The king was disturbed, after he saw no prospect of either aid or advice from his magi and astrologers. He says also, his princes were astonished, because not only the king ought to be troubled but the whole Court, and the report ought to flow forth not only through the city, but to foreign nations, since there is no doubt that Cyrus was afterwards informed of this prophecy; for he would not have courted Daniel so much, nor honored him so remarkably, unless this occurrence had been made known to him. It afterwards follows:

Calvin: Dan 5:10

Here Daniel relates the occasion of his being brought before the king, as the reader and interpreter of the writing. The queen, he says, did this. It is doubtful whether it was the wife of King Belshazzar, or his grandmother. She was probably an old woman, as she refers to events in the time of King Nebuchadnezzar This conjecture has no sufficient foundation, and hence it is better to suspend our judgment than to assert anything rashly; unless, as we before saw, his wife was at table with him. As far as we can gather the words of the Prophet with certainty, we must diligently notice them, and thus convict the king of ingratitude, because he did not admit Daniel among the magi, Chaldeans, and astrologers. The holy man had no wish to be reckoned in that company; he would have deserved to lose God’s prophetic spirit had he thus mingled with impostors; and he is clearly to be distinguished from them. King Nebuchadnezzar had set him over all the magi; he had no wish to exercise this honor, unless, as I have just said, he would deprive himself of the singular gift of prophecy; for we must always take care how far we can go. We know how very prone we are to be enticed by the blandishments of the world, especially when ambition blinds us and disturbs all our senses. No plague is worse than this, because when any one sees a prospect of the acquisition of either profit or honor, he does not regard either what he ought to do or what God permits, but is hurried on by a blind fury. This would have happened to Daniel, unless he had been restrained by a sense of true piety, and hence he repudiated the honor offered him by King Nebuchadnezzar. He never wished to be reckoned among soothsayers, and astrologers, and impostors of this kind, who deluded that nation with prodigies. Here the queen enters and mentions Daniel; but this does not render the king without excuse; for, as we have already said, Daniel had acquired a name of renown among men of all ages, and God wished to signalize him by a distinct mark, to fix the minds of all upon him, as if he were an angel from heaven. As King Belshazzar was ignorant of the existence of such a Prophet in his kingdom, this was the result of his gross and brutish indifference. God, therefore, wished King Belshazzar to be reproved by a woman, who said, Let not thy thoughts disturb thee! She calms him quietly, because she saw how frightened he was; but, meanwhile, she shews him the grossness of his error in wandering about in uncertainty, when the way was plain before him. God had put his torch in the Prophet’s hand for the very purpose of lighting the king, unless he willfully desired to wander in darkness, as all the wicked do. Hence, we may learn from the example of this king, the common fault of our nature; for no one runs out of the right way, unless he indulges in his own ignorance, and desires all light to be extinct within him. As to the language of the queen, The spirit of the holy gods is in Daniel! we have elsewhere explained its meaning. It is not surprising that the profane use this language, since they cannot discern between the one God and angels. Hence they promiscuously call anything divine and celestial, a god. Thus also the queen calls angels, holy gods, and places the true God among them. But it is our privilege to acknowledge the true God as shining forth alone, and the angels as all taking their own ranks without any excellence in heaven or earth to obscure the glory of the only God. The writing has this tendency — the exaltation of God in the highest degree, and the magnifying of his excellency and his majestic supremacy. We here see how needful it is for us to be instructed in the essential unity of God, since from the very beginning of the world men have always been persuaded of the existence of some Supreme Deity; but after they became vain in their imaginations, this idea entirely escaped them, and they mingled God and angels in complete confusion. Whenever we perceive this, let us feel our need of Scripture as a guide and instructor which shines on our path, urging us to think of God as inviting us to himself and willingly revealing himself to us.

Calvin: Dan 5:12

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, —

Calvin: Dan 5:13

Here the king does not acknowledge his own folly, but without any modesty he interrogates Daniel, and that, too, as a captive, — Art thou, that Daniel, of the captives of Judah, whom my father led away? He seems to speak contemptuously here, to keep Daniel in servile obedience; although we may read this sentence as if Belshazzar inquired, Are you that Daniel? In truth, I have heard of thee! He had heard before, and had said nothing; but now, when extreme necessity urges him, he pays the greatest respect to Daniel. I have heard, therefore, that the spirit of the gods is in thee, since thou canst unravel intricacies and reveal secrets With regard to the spirit of the gods, we have already mentioned how King Belshazzar, by the common custom of all nations, promiscuously mingled angels with God; because those miserable ones could not extol God as they ought, and treat angels as entirely under his feet. But this sentence shews men never were so brutal as not to ascribe all excellence to God, as we see in profane writers; whatever promotes human advantage, and is remarkable for superiority and dignity, they treat as benefits derived from the gods. Thus the Chaldeans called the gift of intelligence a spirit of the gods, being a rare and singular power of penetration; since men acknowledge they do not acquire and attain to the prophetic office by their own industry, but it is a heavenly gift. Hence men are compelled by God to assign to him his due praise; but because the true God was unknown to them, they speak implicitly, and, as I have said, they called angels gods, since in the darkness of their ignorance they could not discern which was the true God. Whatever be the meaning, Belshazzar here shews in what estimation he holds Daniel, saying, he depends on the reports received from others, and thus displaying his own slothfulness. He ought to have known the Prophet by personal experience; but from his being content with simple rumor, he proudly neglected the teacher offered to him, and neither reflected upon nor wished to confess his own disgrace. But thus God. often extracts a confession from the impious, by which they condemn themselves, even if they wish exceedingly to escape censure.

Calvin: Dan 5:15

The following phrase has the same meaning: — All the wise men were brought before me, and the soothsayers or diviners, to read this writing to me, and to reveal its interpretation; and they could not do it, said he; for God punished him by shewing how profitless were all the Chaldeans and soothsayers, in whom he trusted at the moment of his extremity. While he was thus disappointed in his hopes, he acknowledges himself to have been deceived; and when he preferred the magi and soothsayers, he thought himself fortified by their counsel, as long as they were on his side. Meanwhile his rejection of the holy Prophet was deservedly intolerable to God. Belshazzar confesses this without intending to do so; hence I said his confession was not ingenuous or voluntary, but violently extorted by the secret instinct of God. He also promises Daniel what he had previously promised the magi, — Thou shalt be clothed in purple if thou canst read this writing, and wear a golden chain round thy neck, and thou shalt reign as the third person in the kingdom But the end of his reign was now close at hand, and yet in security he offers this dignity to Daniel. This shews how rapidly the terror which God had occasioned him had vanished away. He is agitated by the greatest uneasiness, just like madmen, for they having no certainty exult amidst their terror, and wish to leap or fly towards heaven itself. Thus also this tyrant though he trembles at God’s judgment, yet retains a hidden obstinacy in his heart, and imagines his kingdom will permanently continue, while he promises wealth and honors to others. It now follows, —

Calvin: Dan 5:17

First of all, Daniel here rejects the proffered gifts. We do not read of his doing so before; he rather seemed to delight in the honors conferred by King Nebuchadnezzar. We may inquire into the reason for this difference. It is not probable that the intention, feeling, or sentiments of the Prophet were different. What then could be his intention in allowing himself to be previously ennobled by Nebuchadnezzar, and by now rejecting the offered dignity? Another question also arises. At the end of this chapter we shall see how he was clothed in purple, and a herald promulgated an edict, by which he became third in the kingdom. The Prophet seems either to have forgotten himself in receiving the purple which he had so magnanimously rejected, or we may ask the reason why he says so, when he did not refuse to be adorned in the royal apparel. With respect to the first question, I have no doubt of his desire to treat the impious and desperate Belshazzar with greater asperity, because in the case of King Nebuchadnezzar there still remained some feelings of honor, and hence he hoped well of him and treated him more mildly. But with regard to King Belshazzar, it was necessary to treat him more harshly, because he had now arrived at his last extremity. This, I have no doubt, was the cause of the difference, since the Prophet proceeded straight forward in his course, but his duty demanded of him to distinguish between different persons, and as there was greater pertinacity and obstinacy in King Belshazzar, he shews how much less he deferred to him than to his grandfather. Besides, the time of his subjection was soon to be finished, and with this end in view he had formerly honored the Chaldean empire.

As to the contrast apparent between his reply and his actions, which we shall hereafter see, this ought not to seem absurd, if the Prophet had from the beginning borne his testimony against the king’s gifts, and that he utterly re-jeered them. Yet he does not strive very vehemently, lest he should be thought to be acting cunningly, for the purpose of escaping danger. In each case he wished to display unconquered greatness of mind; at the beginning he asserted the king’s gifts to be valueless to him, for he knew the end of the kingdom to be at hand, and afterwards he received the purple with other apparel. If he had entirely refused them, it would have been treated as a fault and as a sign of timidity, and would have incurred the suspicion of treason. The Prophet therefore shews how magnificently he despised all the dignities offered him by King Belshazzar, who was already half dead. At the same time he shews himself intrepid against all dangers; for the king’s death was at hand and the city was taken in a few hours — nay, in the very same hour! Daniel therefore did not reject this purple, she wing his resolution not to avoid death if necessary. He would have been safer in his obscurity, had he dwelt among the citizens at large, instead of in the palace; and if he had resided among the captives, he might have been free from all danger. As he did not hesitate to receive the purple, he displays his perfect freedom from all fear. Meanwhile he, doubtless, wished to lay prostrate the king’s foolish arrogance, by which he was puffed up, when he says, Let thy gifts remain with thee, and give thy presents to another! I care not for them. Because he so nobly despises the king’s liberality, there is no doubt of his desire to correct the pride by which he was puffed up, or at least to wound and arouse his mind to feel God’s judgment, of which Daniel will soon become both the herald and the witness. It now follows, —

Calvin: Dan 5:18

Before Daniel recites the writing, and adds its interpretation, he explains to King Belshazzar the origin of this prodigy. He did not begin the reading at once, as he might conveniently have done, saying Mene, Mene! as we shall see at the end of the chapter, since the king could not have pro-fired by his abrupt speech. But here Daniel shews it to be by no means surprising, if God put forth his hand and shewed the figure of a hand describing the king’s destruction, since the king had too obstinately provoked his anger. We see then why Daniel begins by this narrative, since King Nebuchadnezzar was a most powerful monarch, subduing the whole world to himself and causing all men to tremble at his word, and was afterwards hurled from the throne of his kingdom. Hence it more clearly appears that Belshazzar did not live in ignorance, for he had so signal and remarkable an example [hat he ought to have conducted himself with moderation. Since then that domestic admonition did not profit him, Daniel shews the time to be ripe for the denunciation of God’s wrath by a formidable and portentous sign. This is the sense of the passage. Passing on to the words themselves, he first says, To King Nebuchadnezzar God gave an empire, and magnificence, and loftiness, and splendor; as if he had said, he was magnificently adorned, as the greatest monarch in the world. We have stated elsewhere, and Daniel repeats it often, that empires are bestowed on men by divine power and not by chance, as Paul announces, There is no power but of God. (Rom 13:1.) God wishes his power to be specially visible in kingdoms. Although, therefore, he takes care of the whole world, and, in the government of the human family even the most miserable things are regulated by his hand, yet his singular providence shines forth in the empire of the world. But since we have often discussed this point at length, and shall have many opportunities of recurring to it, it is now sufficient just briefly to notice the principle, of the exaltation of earthly kings by the hand of God, and not by the chances of fortune.

When Daniel confirms this doctrine, he adds, On account of the magnificence which God conferred upon him, all mortals trembled at the sight of him! By these words he shews how God’s glory is inscribed on kings, although he allows them to reign supreme. This indeed cannot be pointed out with the finger, but the fact is sufficiently clear; kings are divinely armed with authority, and thus retain under their hand and sway a great multitude of subjects. Every one desires the chief power over his fellow-creatures. Whence happens it, since ambition is natural to all men, that many thousands are subject to one, and suffer themselves to be ruled over and endure many oppressions? How could this be, unless God entrusted the sword of power to those whom he wishes to excel? This reason, then, must be diligently noticed, when the Prophet says, All men trembled at the sight of King Nebuchadnezzar, because God conferred upon him that majesty, and wished him to excel all the monarchs of the world. God has many reasons, and often hidden ones, why he raises one man and humbles another; yet this point ought to be uncontroverted by us. No kings can possess any authority unless God extends his hand to them and props them up. When he wishes to remove them from power, they fall of their own accord; not because there is any chance in the changes of the world, but because God, as it is said in the Book of Job, (Job 12:18,) deprives those of the sword whom he had formerly entrusted with it.

It now follows, Whom he wished to slay he slew, and whom he wished to strike he struck Some think the abuse of kingly power is here described; but I had rather take it simply, for Nebuchadnezzar being able to east down some, and to raise others at his will, since it was in his power to give life to some and to slay others. I, therefore, do not refer these words to tyrannical lust, as if Nebuchadnezzar had put many innocent persons to death, and poured forth human blood without any reason; or as if he had despoiled many of their fortunes, and enriched others and adorned them with honor and wealth. I do not take it so. I think it refers to his arbitrary power over life and death, and over the rise of some and the ruin of others. On the whole, Daniel seems to me to describe the greatness of that royal power which they may freely exercise over their subjects, not through its being lawful, but through the tacit consent of all men. Whatsoever pleases the king, all are compelled to approve of it, or at least no one dares to murmur at it. Since, therefore, the regal license is so great, Daniel here shews how King Nebuchadnezzar was not carried away by his own plans, or purposes, or good fortune, but was entrusted with supreme power and rendered formidable to all men, because God had designed him for his own glory. Meanwhile, kings usually despise what they are permitted to enjoy, and what God allows them. For powerful as they are, they must hereafter render an account to the Supreme King. We are not to gather from this, that kings are appointed by God without any law, or any self-restraint; but the Prophet, as I have said, speaks of the royal power in itself. Since kings, therefore, have power over their subjects for life and death, he says, the life of all men was in the hand of King Nebuchadnezzar. He now adds, When his heart was exalted, then he was cast down (or ejected) from the throne of his kingdom, and they deprived him of his majesty He follows up his own narrative, tie wishes to shew King Belshazzar how God bears with the insolence of those who forget him, when they have obtained the summit of power. Desiring to make this known, he says, King Nebuchadnezzar, thy grandfather, was a mighty monarch. He did not obtain this mightiness by himself, nor could he have retained it, except he had been supported by God’s hand. Now his change of circumstances was a remarkable proof that the pride of those who are ungrateful to God can never be endured unto the end, as they never acknowledge their sway to proceed from his benevolence. When, therefore, says he, his heart was raised up and his spirit strengthened in pride, a sudden change occurred. Hence you and all his posterity ought to be taught, lest pride still further deceive you, and ye profit not by the example of your father; as we shall afterwards relate. Hence this writing has been set before thee, for the purpose of making known the destruction of thy life and kingdom.

Calvin: Dan 5:21

First, with respect to the text; verbally, it is “ he put,” and thus some translate, “ he placed his own heart among the brutes,” which makes a tolerable sense; but others rather refer this to God, who placed his heart among beasts, and we know how often the noun substantive is defective in Hebrew and Chaldee; hence we may translate it verbally, Nebuchadnezzar himself placed his own heart, that is, assimilated his own senses to the brutes, so as to differ in no respect from them. It may also mean, God placed his heart among the brutes, that is, infatuated him so, as to render him like them. Others take the word שוי , shevi, absolutely; but it ought rather to be explained actively. Again, some translate the next clause, “Made him taste the grass, like a brute;” and others, that the grass supported him. The number is changed, but there is no doubt about the sense; for if we read, “The herb of the field supported him,” the expression will be indefinite, similar to many others previously noticed; but if any one prefers using the plural number, the sense will be equally suitable; for “the herbs of the field gave him nourishment.”

This verse does not need any long explanation, since Daniel only repeats what he had formerly written: His grandfather, Nebuchadnezzar, although not changed into a wild beast, was driven from the common society of men, and his whole body was deformed, whilst he abhorred the habits of men and preferred to dwell with the brutes. This was a horrible prodigy, especially in so great a monarch; and it was an example worthy of being handed down by posterity even to a thousand generations, had the monarchy endured so long. But his grandson quickly forgot this event, and thus he is deservedly convicted of the basest slothfulness. This is the reason why Daniel repeats the history again, He was driven, says he, from the children of men; his heart was placed among the beasts, meaning he was deprived of reason and judgment. We know this to be the principal difference between men and brutes — men understand and reason, but brutes are carried away by their senses. God, therefore, set forth a memorable example in despoiling this king of his reason and intelligence, H is dwelling, says he, was with the wild asses; formerly he had dwelt in a palace, conspicuous throughout the world at large, from whom all the people of the East sought their laws. Since he was habitually worshipped as a god, this was a horrible judgment, since he afterwards dwelt among wild beasts, and like a bull received his sustenance from the grass of the field, when he had previously reveled in every delicacy, and was accustomed to luxurious habits, and to the whole wealth of a kingdom; especially, when we know how luxuriously the Orientals indulged themselves. Babylon was the mother of all indulgences, and when the king’s condition was thus changed, no one could be ignorant of its cause — not mere chance or accident:, but the rare and singular judgment of God!

He afterwards adds what he had formerly said, His body was moistened by the dews of heaven, until he acknowledged God to reign supreme in the kingdom of men Here again the end of the punishment is expressed — that Nebuchadnezzar might feel himself to have been created king by divine power, and to shew how earthly kings could not stand unless God propped them up by his hand and influence. They think themselves placed beyond the changes of fortune, and although they verbally boast of reigning by the grace of God, yet they despise every deity and transfer the glory of the divinity to themselves! We gather from these words that this is the folly of all kings. For if Nebuchadnezzar had been persuaded of God’s appointment of kings, of their dependence upon his will, and of their fall or stability according to his decree, he had not needed this punishment, as these words clearly imply, tie excluded God, then, from the government of the world; but this is common with all earthly kings, as I have lately stated. All indeed will profess something, but the Holy Spirit does not regard those false protestations, as they are called. Hence in the character of King Nebuchadnezzar we have set before us, as in a glass, the drunken confidence of all kings, in supposing themselves to stand by their own power, and to free themselves from the authority of God, as if he were not seated as a judge in heaven, Nebuchadnezzar, therefore, ought to be humbled, until he acknowledged God’s reign upon earth, since the common opinion fixed him up in heaven, as if contented with his own ease, and careless of the affairs of the human race. At length it is added, and whom he wills, he exalts, or sets up. What has been said obscurely is better expressed, since Nebuchadnezzar acknowledged, by being severely punished and subdued, the reign of God on the earth. For when earthly kings see themselves surrounded by guards, powerful in riches, and able to collect mighty armies by their nod; when they see they inspire universal terror, they think God deprived of his rights, and are unable to conceive any change; as it is said in the Psalms of all the proud, (Psa 10:4,) and as Isaiah says to the same purport, Even should a blast pass by, or a deluge overwhelm the whole earth, yet evil shall not touch us. (Isa 28:15.) As if they had said, although God should thunder from heaven, yet we shall be safe from all disaster and disturbance. Kings persuade themselves of this. Hence they begin to acknowledge God as king of the earth, when they feel themselves in his hand and at his disposal, to east down those whom he has raised up, and to exalt the lowly and abject, as we have already seen. This clause of the verse, then, is an explanation of the former sentence. It now follows:

Calvin: Dan 5:22

Daniel here shews why he, related what we have hitherto heard concerning King Nebuchadnezzar ’ s punishment; for Belshazzar ought to have been so affected by that domestic example, as to submit himself to God. We may believe, indeed, that his father Evil-Merodach had forgotten his punishments, since he would not have conducted himself so petulantly against God, nor trampled on true and sincere piety; for God spared the wretched tyrant who restrained himself within the bounds of moderation. But as to his grandfather Belshazzar, he was altogether intolerable; hence God stretched forth his hand. The Prophet now teaches this. Thou art his son, says he. This circumstance urges upon him with greater force the duty of not seeking an example in foreign nations, since he acknowledged himself to have sufficient at home of what was both necessary and useful. He enlarges upon his crime in another way, by saying, Yet thou didst know this Men are accustomed to shield themselves under their ignorance with the view of extenuating the guilt of their crimes, but those who sin knowingly and willfully are without the slightest excuse. The Prophet therefore convinces the king of manifest obstinacy; as if he had said, You have provoked God’s anger on purpose; since he ought to have been aware of the horrible judgment awaiting all the proud, when he had such a remarkable and singular proof of it in his grandfather, which he ought to have kept constantly before his eyes. It follows, —

Calvin: Dan 5:23

The Prophet continues his own sentence, and confirms what I have said, namely, King Belshazzar was intractable and willfully blind to God’s judgment. For thou hast raised thyself, says he, against the Lord of heaven. If he had raised himself thus insolently against men, his sin would be worthy of punishment; but when he had provoked God on purpose, this arrogance neither could nor ought to be borne. Again, therefore, the Prophet increases the guilt of the king’s pride by saying, he raised himself against the King of heaven He also expresses the manner of his doing so, by commanding the vessels of the temple to be brought to sight; he drank from them This profanation was an indecent sacrilege, but Belshazzar was not content with that indignity; he used these vessels for luxury and foul debauchery, abusing them in the company of concubines and abandoned women; and added a yet greater reproach against God, in praising his gods of silver and gold, brass and iron, wood and stone, which cannot feel. This had not been said previously; but since Daniel here sustains the character of a teacher, he does not relate the events so shortly as at first. When he said at the beginning of this chapter, Belshazzar celebrated that impure banquet, he spoke historically; but he now executes, as I have said, the office of a teacher. Thou, says he, hast praised the gods made of corruptible material, who neither see, nor hear, nor understand; but thou hast defrauded the living God of his honor, in whose hand is thy life, on which thou dependest, and whence all in which thou boastest proceeds. Because thou hast so despised the living God, who had been so gracious unto thee, this ingratitude was both base and shameful. We see, therefore, how severely the Prophet reproves the impious tyrant of sacrilege, and mad rashness, and foul ingratitude towards God. I pass over these things lightly, since they have been treated elsewhere. It now follows, —

Calvin: Dan 5:24

Some stress must be laid upon the adverb באדין , badin, “ at that time,” because God’s wrath, or at least its denunciation, was now ripe. Daniel, therefore, shews how very patiently God had borne with King Belshazzar in not instantly talking up arms and inflicting punishment; but he now begins to come forth as a judge, and to ascend his judgment seat; for the haughtiness was now desperate, and the impiety no longer tolerable. We observe with what emphasis the word then is used; as if he had said, Thou canst not complain of the swiftness of the penalty, as if God had exacted it before the time. Thou canst not here complain of God’s swiftness in punishing thee; for think and consider in how many ways, and for how long a time, thou hast provoked his anger. And with ‘regard to thy last crime, thou certainly hadst arrived at the height of impiety, when that hand appeared to thee. God, therefore, now drags thee to punishment in proper time, since he has hitherto borne with thee and thy sins. After this forbearance, what remains to prevent his destroying thee, because thou hast so proudly insulted him, and art utterly hardened, without the slightest hope of amendment.

He says also, from himself; for Belshazzar need not inquire whence the hand proceeded, it came from the presence of God; that is, This hand is a witness to the wrath of heaven; do not consider it as a specter which will vanish away, but see in this appearance a proof of God’s displeasure at thy wickedness; and because thou hast arrived at thy last extremity, thy punishment is also ready for thee. And this writing, says he, has been marked; as if he had said, The eyes of King Belshazzar were not deceived, since this was really God’s hand, being sent from his sight as a certain testimony of his wrath. He afterwards adds, —

Calvin: Dan 5:25

Daniel here explains these four verses which were written upon the wall. The king could not read them, either through stupor, or because God blunted all his senses, and blinded his eyes, as was formerly said. The same thing must be said of the magi and the soothsayers, for they could have read, had they not been rendered blind. First of all, Daniel recites the four words, Mene, Mene, Tekel, Upharsn, and then adds their interpretation. He repeats the word Mene twice. Some conjecture this to apply to the numbering of the years of the king’s life, and also to the time of his reign; but the guess seems to be without any foundation. I think the word is used twice for the sake of confirmation; as if the Prophet meant the number to be completed, since men usually allow calculations to be liable to error. To impress upon Belshazzar that his ‘life and kingdom were at stake, God affirms the number to be complete, meaning, not a moment of time can be added to the boundary already determined. So also Daniel himself interprets it: God, says he, has numbered thy kingdom; implying, God has appointed and prescribed a fixed end to thy kingdom; hence it must necessarily come to an end, since its period is fulfilled.

Although God here addresses but one king by the writing set before his eyes, we may still gather this general instruction — God has prescribed a certain time for all kingdoms. (Job 14:5.) The Scripture bears the same witness concerning the life of each of us. If God has prescribed to each of us the length of his life, surely this applies more forcibly to public empires, of so much greater importance. Hence we may know how not only kings live and die according to God’s pleasure, but even empires are changed, as we have formerly said. He fixes alike their origin and their destiny. Hence we may seek consolation, when we see tyrants rushing on so impetuously, and indulging their lust and cruelty without moderation. When, therefore, they rush on, as if they would mingle heaven and earth, let us remember this instruction, Their years are numbered! God knows how long they are to rage; He is not deceived; He knows whether it is useful to the Church and his elect, for tyrants to prevail for a time. By and bye he will surely restrain them, but since he determined the number of their days from the beginning, the time of his vengeance is not yet quite at hand, while he allows them a little longer to abuse without restraint the power and the sway which he had divinely granted them.

Calvin: Dan 5:27

The exposition of the word Tekel, to weigh, now follows: — Since thou hast been weighed in the balance, or scale, and found wanting Here Daniel shews God so moderating his judgments, as if he was carrying a balance in his hand. The emblem is taken from the custom of mankind; for men know the use of the balance for accurate measurement. So also God is said to treat all things by weight and measure, since he does nothing with confusion, but uses moderation; and, according to ordinary language, nothing is more or less than it should be. (Wis 11:21.) For this reason, Daniel says God weighed Belshazzar in a balance, since he did not make haste to inflict punishment, but exacted it with justice according to his own uniform rule of government. Since he was found deficient, that is, was found light and without weight. As if he had said, Thou thinkest thy dignity must be spared, since all men revere thee; thou thinkest thyself worthy of honor; thou art deceived says he, for God judges otherwise; God does not use a common scale, but holds his own, and there art found deficient; that is, thou art found a man of no consequence, in any way. From these words there is no doubt that the tyrant was greatly exasperated, but as his last end was approaching, he ought to hear the voice of the herald. And God, without doubt, restrained his fierceness, that he should not rise up against Daniel.

Calvin: Dan 5:28

The word פרס , Pheres, is added, for the word Phersin, meaning his kingdom was divided among the Medes and Persians. I have no doubt that by this word God signified the dispersion of the Monarchy which was at hand. When, therefore, he says Upharsin, and they shall divide, it signifies the instability of the Monarchy, since he wished to destroy or utterly abolish it. But the Prophet alludes very appositely to the division made between the Medes and Persians; and thus his disgrace was increased by the Babylonians being compelled to serve many masters. This is indeed a grave and serious disgrace, when a people has obtained a wide and extensive empire, to be afterwards conquered and subjected to the yoke of a single master; but when it suffers under two masters, then the indignity is greatly increased. So Daniel here shews how God’s wrath was complicated in the destruction of the monarch of Babylon, since it added to the severity of their punishment, to be subdued by both Medes and Persians. The city, indeed, was truly taken by the valor and industry of Cyrus; but since Cyrus admitted his father-in-law to the great honor of allowing him to partake of the royal authority, hence the Medes and Persians are said to have divided the kingdom, although there was properly no division of the kingdom. Cyrus afterwards engaged in other expeditions, as he was led away by his insatiable avarice and ambition. But Darius, as we shall afterwards see, died at the age of sixty years, dwelt quietly at home, and it is very well known that he was a Mede; and if we may believe the majority of historians, his sister, the mother of Cyrus, had been banished to Persia, in consequence of the oracle concerning the fortune and greatness of Cyrus. Since his grandfather had exposed him, he afterwards avenged the injury, yet, not so cruelly as to take his life,-for he desired him to retain some dignity, and hence appointed him a satrap. But his son afterwards reigned over the Medes, with the full permission of Cyrus, who next married his daughter; and thus, on account of this relationship, and through the influence of this new alliance, he wished to have him as a partner in the empire. In this sense, then, Daniel narrates the division of the Monarchy to be at hand, since the Medes and the Persians should divide it among them. It follows, —

Calvin: Dan 5:29

This order of the king may excite surprise, since he had been so sharply reproved by the Prophet. He next seemed to have lost all spirit, for he had grown pale a hundred times, and would have devoted the holy Prophet of God to a thousand deaths! How happens it, then, that he ordered him to be adorned with royal apparel, and next to be proclaimed by his own herald the third person in the kingdom? Some think this was done because the laws of kings were sacred among the Babylonians; nay, their very words were held as binding, and whatever they proclaimed, they desired it to be esteemed firm and inviolable. They suppose King Belshazzar to have acted thus through ambition, that he might keep his promises. My opinion is, that he was at first utterly astonished, and through listening to the Prophet he became like a stock or a stone! I think he did so to consult his own ease and safety; otherwise he would have been contemptible to his nobles. To shew himself unmoved, he commands Daniel to be clothed in these robes, as if his threat had been perfectly harmless. He did not despise what the Prophet had said, but he wished to persuade his nobles and all his guests of his perfect indifference to God’s threats, as if he did not utter them for the purpose of executing them, but only of terrifying them all. Thus kings, when greatly terrified, are always exceedingly careful not to shew any sign of their timidity, since they think their authority would become materially weakened. To continue, therefore, his reverence among his subjects, he is desirous of appearing exceedingly careless and undisturbed; and I do not hesitate to pronounce this to have been the tyrant’s intention in ordering Daniel to be clad in purple and in royal magnificence.

Calvin: Dan 5:30

Here Daniel shortly relates how his prophecy was fulfilled that very night. As we have before explained it, a customary feast-day had occurred which the Babylonians celebrated annually, and on this occasion the city was betrayed by two satraps, whom Xenophon calls Gobryas and Gadatas. On this passage the Rabbis display both their impudence and ignorance; as, according to their usual habit, they babble with audacity about what they do not understand. They say the king was stabbed, because one of his guards heard the Prophet’s voice, and wished to execute that heavenly judgment; as if the sentence of God depended upon the will of a single heathen! We must pass by these puerile trifles and cling to the truth of history; for Belshazzar was seized in his own banqueting-room, when he was grossly intoxicated, with his nobles and concubines. Meanwhile, we must observe God’s wonderful kindness towards the Prophet. He was not in the slightest danger, as the rest were. He was clad in purple, and scarcely an hour had passed when the Medes and Persians entered the city. He could scarcely have escaped in the tumult, unless God had covered him with the shadow of his hand. We see, then, how God takes care of his own, and snatches us from the greatest dangers, as if he were bringing us from the tomb. There is no doubt that the holy Prophet was much agitated amidst the tumult, for he was not without sensibility. ²⁷⁸ But he ought to be thus exercised to cause him to acknowledge God as the faithful guardian of his life, and to apply himself more diligently to his worship, since he saw nothing preferable to casting all his cares upon him!

Calvin: Dan 5:31

Daniel adds, the kingdom was transferred to the king of the Medes, whom he calls Darius, but Xenophon terms him Cyaxares. It is clear enough that Babylon was taken by the skill and under the auspices of Cyrus; since he was a persevering warrior possessed of great authority, though he is not mentioned here. But since Xenophon relates that Cyaxares, here called Darius, was Cyrus’s father-in-law, and thus held in the highest honor and estimation, it is not surprising to find Daniel bringing that king before us. Cyrus was content with his own power and with the praise and fame of his victory, and readily conceded this title to his father-in-law, whom he perceived to be now growing aged and infirm. It is uncertain whether he was the son of Astyages, and thus the uncle of Cyrus. Many historians concur in stating that Astyages was the grandfather of Cyrus who married his daughter to Cambyses; because the astrologers had informed him how an offspring should be born of her who should possess the sovereignty over all Asia! Many add the story of his ordering the infant Cyrus to be slain, but since these matters are uncertain, I leave them undecided. I rather think Darius was the uncle of Cyrus, and also his father-in-law; though, if we believe Xenophon, he was unmarried at the capture of Babylon; for his uncle, and perhaps his father-in-law, had sent him to bring supplies when he was inferior in numbers to the Babylonians and Assyrians. However this may be, the Prophet’s narrative suits the circumstances well enough, for Darius, as king of the Medes, obtained the royal authority. Cyrus was, indeed, higher than he in both rank and majesty, but he granted him the title of King of Babylon, and under this name he reigned over the Chaldeans. It now follows, —

Defender: Dan 5:10

The queen was not Belshazzar's wife, for all his wives and concubines were already at his feast (Dan 5:3). Probably the queen was his mother, or even grandmother, and she remembered Daniel and his unique abilities."

Defender: Dan 5:16

The king had only "heard" of Daniel, who had evidently been more or less ignored during the twenty-two years or so since the death of Nebuchadnezzar.

Defender: Dan 5:16

The king could not have made Daniel the second ruler, as Pharaoh had done for Joseph (Gen 41:40-43), for that was his own position. His absent father, Nabonidus, was first ruler."

Defender: Dan 5:30

While the Babylonians were feasting, the Persians had entered the city through the channel of the Euphrates River, which they had diverted, and caught them completely unprepared, confident that their great walls could not be breached. This was about 539 b.c."

Defender: Dan 5:31

Darius the Mede has been identified as the general, Gobryas, who was then "made king over the realm of the Chaldeans" (Dan 9:1) by the Persian emperor Cyrus (Dan 10:1)."

TSK: Dan 5:7

aloud : Chal, with might, Dan 4:14 *marg.

to bring : Dan 2:2, Dan 4:6; Gen 41:8; Isa 44:25, Isa 44:26, Isa 47:13

be clothed : Dan 5:16, Dan 5:29, Dan 2:6; Gen 41:42-44; Num 22:7, Num 22:17, Num 24:11; 1Sa 17:25

scarlet : or, purple

a chain : Pro 1:9; Son 1:10; Eze 16:11

the third : Dan 2:48, Dan 6:2, Dan 6:3; Est 3:1, Est 10:2, Est 10:3

TSK: Dan 5:8

but : Because, probably, it was written in the ancient Hebrew or Samaritan character. Dan 2:27, Dan 4:7; Gen 41:8; Isa 47:9, Isa 47:12-15

TSK: Dan 5:9

greatly : Dan 5:6, Dan 2:1; Job 18:11-14; Psa 18:14; Rev 6:15

countenance : Chal, brightness, Dan 5:6, Dan 10:8

changed : Psa 48:6; Isa 13:6-8, Isa 21:2-4; Jer 6:24, Jer 30:6; Mat 2:3

TSK: Dan 5:10

the queen : This was probably Nitocris, the queen-mother, widow of Evil-merodach, son of Nebuchadnezzar, and father of Belshazzar.

O king : Dan 2:4, Dan 3:9, Dan 6:6, Dan 6:21; 1Ki 1:31

let not : Gen 35:17, Gen 35:18; 1Sa 4:20-22; Job 13:4, Job 21:34

TSK: Dan 5:11

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

TSK: Dan 5:12

an excellent : Dan 5:14, Dan 6:3; Psa 16:3; Pro 12:26, Pro 17:27; Col 1:29

interpreting of : or, of an interpreter of, etc

dissolving : or, of a dissolver

doubts : Chal. knots. Dan 5:16; 1Ki 10:1-3; 2Ch 9:1, 2Ch 9:2

whom : Dan 1:7, Dan 4:8, Dan 4:19

TSK: Dan 5:13

Art thou : Though Daniel was one of the chief ministers of state, who did ""the king’ s business""in the palace (Dan 8:27), yet Belshazzar seems to have known nothing of him. This shews that he was a weak and vicious prince, who minded pleasure more than business, according to the character given him by historians. He appears to have left the care of public affairs to his mother, Nitocris, a lady celebrated for her wisdom, who evidently knew Daniel well, and probably constantly employed him in the government of the kingdom. Dan 5:11, Dan 1:21, Dan 2:48, Dan 8:1, Dan 8:27

the children : Dan 2:25, Dan 6:13; Ezr 4:1, Ezr 6:16, Ezr 6:19, Ezr 6:20, Ezr 10:7, Ezr 10:16

father : or, grandfather, Dan 5:2, Dan 5:11, Dan 5:18

Jewry : Joh 7:1, Joh 7:3, Judea

TSK: Dan 5:14

Dan 5:11, Dan 5:12

TSK: Dan 5:15

Dan 5:7, Dan 5:8, Dan 2:3-11; Isa 29:10-12, Isa 47:12

TSK: Dan 5:16

make : Chal, interpret, Gen 40:8

thou shalt : Dan 5:7; Act 8:18

TSK: Dan 5:17

Let : Daniel, on this occasion, behaved in a very different manner to Belshazzar, than he had formerly done to Nebuchadnezzar. Belshazzar had that very night insulted the God of heaven in the most daring manner; and the venerable prophet, as His delegate, denounced sentence against him. Dan 5:29; Gen 14:23; 2Ki 3:13, 2Ki 5:16, 2Ki 5:26; Act 8:20

rewards : or, fee, Dan 2:6

I will read : Psa 119:46

TSK: Dan 5:18

O thou : Dan 3:17, Dan 3:18, Dan 4:22, Dan 6:22; Act 26:13, Act 26:19

the most : Dan 2:37, Dan 2:38, Dan 4:17, Dan 4:22-25, Dan 4:32; Deu 32:8; Psa 7:17, Psa 9:2, Psa 47:2, Psa 92:8; Lam 3:35, Lam 3:38; Act 7:48

TSK: Dan 5:19

that he : Dan 3:4, Dan 4:22; Jer 25:9-14, Jer 27:5-7; Hab 2:5; Rom 13:1

whom he would he slew : Dan 2:12, Dan 2:13, Dan 3:6, Dan 3:20,Dan 3:21, Dan 3:29; Pro 16:14; Joh 19:11

TSK: Dan 5:20

when : Dan 4:30-33, Dan 4:37; Exo 9:17, Exo 18:11; Job 15:25-27, Job 40:11, Job 40:12; Pro 16:5, Pro 16:18; Isa 14:12-17; Luk 1:51, Luk 1:52, Luk 18:14

hardened : 1Sa 6:6; 2Ki 17:14; 2Ch 36:13; Jer 19:15; Heb 3:13

in pride : or, to deal proudly

deposed : Chal, made to come down, Isa 47:1; Jer 13:18, Jer 48:18; Eze 30:6

TSK: Dan 5:21

he was driven : Dan 4:25, Dan 4:32, Dan 4:33; Job 30:3-7

his heart was made like : or, he made his heart equal, etc. till. Dan 4:17, Dan 4:25, Dan 4:32, Dan 4:35, Dan 4:37; Exo 9:14-16; Psa 83:17, Psa 83:18; Eze 17:24

TSK: Dan 5:22

thou : Dan 5:18; Psa 119:46; Mat 14:4; Act 4:8-13

his son : He was, strictly speaking, ""his grandson;""but the term son is frequently used to denote filiation at any distance.

hast : Exo 10:3; 2Ch 33:23, 2Ch 36:12; Isa 26:10; Mat 21:32; Act 5:29-33; 1Pe 5:5, 1Pe 5:6

though : Luk 12:47; Joh 13:17; Jam 4:6, Jam 4:17

TSK: Dan 5:23

lifted : Dan 5:3, Dan 5:4; 2Ki 14:10; Isa 2:12, Isa 33:10, Isa 37:23; Jer 50:29; Eze 28:2, Eze 28:5, Eze 28:17; Eze 31:10; Hab 2:4; 1Ti 3:6; Rev 13:5, Rev 13:6

the Lord : Dan 4:37; Gen 14:19; Psa 115:16

and they : Dan 5:2-4; 1Sa 5:1-9

hast praised : Jdg 16:23

which : Psa 115:4-8, Psa 135:15-17; Isa 37:19, Isa 46:6, Isa 46:7; Hab 2:18, Hab 2:19; 1Co 8:4

in whose : Gen 2:7; Job 12:10, Job 34:14, Job 34:15; Psa 104:29, Psa 146:4; Isa 42:5; Act 17:25, Act 17:28, Act 17:29

and whose : Job 31:4; Psa 139:3; Pro 20:24; Jer 10:23; Heb 4:13

hast thou : Rom 1:21-23

TSK: Dan 5:24

Dan 5:5

TSK: Dan 5:25

MENE : Had these words been written in the Chaldean character, every one who knew the alphabet of the language could at least have read themcaps1 . tcaps0 hey are pure Chaldee, and literally denote ""He is numbered, he is numbered; he is weighed; they are divided.""Dan 5:25

TSK: Dan 5:26

God : Dan 9:2; Job 14:14; Isa. 13:1-14:32, Isa 21:1-10, Isa 47:1-15; Jer 25:11, Jer 25:12; Jer 27:7, 50:1-51:64; Act 15:18

TSK: Dan 5:27

Thou : Job 31:6; Psa 62:9; Jer 6:30; Eze 22:18-20

art : Mat 22:11, Mat 22:12; 1Co 3:13

TSK: Dan 5:28

PERES : Peres,""he was divided,""pronounced paras, denoted Persians, who seem evidently referred to.

Thy : Dan 5:31, Dan 6:28, Dan 8:3, Dan 8:4, Dan 8:20, Dan 9:1; Isa 13:17, Isa 21:2, Isa 45:1, Isa 45:2

TSK: Dan 5:29

they clothed : Dan 5:7, Dan 5:16

TSK: Dan 5:30

Dan 5:1, Dan 5:2; Isa 21:4-9, Isa 47:9; Jer 51:11, Jer 51:31, Jer 51:39, Jer 51:57

TSK: Dan 5:31

Darius : This was Cyaxares, son of Astyages, king of Media, and maternal uncle to Cyrus, who allowed him the title of his conquests, as long as he lived. Dan 6:1, Dan 9:1

being : Chal, he as the son of, etc

about : or, now

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Dan 5:7

And the king cried aloud - Margin, as in the Chaldee, "with might."This indicates a sudden and an alarming cry. The king was deeply terrified; and, unable himself to divine the meaning of the mysterious appearance of the hand, he naturally turned at once to those whose office it was to explain dreams and supernatural appearances.

To bring in the astrologers ... - See the note at Dan 2:2; Dan 4:7.

And said to the wise men of Babylon - Those just referred to - the astrologers, etc. Having the power, as was supposed, of interpreting the indications of coming events, they were esteemed as eminently wise.

Whosoever shall read this writing - It would seem from this that even the characters were not familiar to the king and to those who were with him. Evidently the letters were not in the ordinary Chaldee form, but in some form which to them was strange and unknown. Thus there was a double mystery hanging over the writing - a mystery in regard to the language in which the words were written, and to the meaning of the words. Many conjectures have been formed as to the language employed in this writing (compare the note at Dan 5:24), but such conjectures are useless, since it is impossible now to ascertain what it was. As the writing, however, had a primary reference to the sacrilege committed in regard to the sacred vessels of the temple, and as Daniel was able to read the letters at once, it would seem not improbable that the words were in the Hebrew character then used - a character such as that found now in the Samaritan Pentateuch - for the Chaldee character now found in the Bible has not improbably been substituted for the more ancient and less elegant character now found in the Samaritan Pentateuch alone. There is no improbability in supposing that even the astrologers and the soothsayers were not familiar with that character, and could not readily read it.

And show me the interpretation thereof - The meaning of the words.

Shall be clothed with scarlet - The color worn usually by princes and by persons of rank. The margin is "purple."So the Greek of Theodotion - πορφύραν porphuran . So also the Latin Vulgate - "purpura."On the nature and uses of this color, see the note at Isa 1:18.

And have a chain of gold about his neck - Also indicative of rank and authority. Compare Gen 41:42. When Joseph was placed over the land of Egypt, the king honored him in a similar manner, by putting "a gold chain about his neck."This was common in Persia. See Xen. "Cyrop."I. 3, 2, II. 4, 6, VIII. 5, 18; Anab. I. 5, 8. Upon most of the figures in the ruins of Persepolis the same ornament is now found. Prof. Stuart renders this, "a collar of gold."

And shall be the third ruler in the kingdom - Of course, the king was first. Who the second was, or why the one who could disclose the meaning of the words should not be raised to the second rank, is not stated. It may be, that the office of prime minister was so fixed, or was held by one whose services were so important to the king, that he could not be at once displaced. Or the meaning may be, that the favored person who could interpret this would be raised to the third "rank"of dignity, or placed in the third class of those who held offices in the realm. The Chaldee is, "and shall rule third in the kingdom,"and the idea would seem rather to be that he should be of the third rank or grade in office. So Bertholdt understands it. Grotius understands it as the third person in rank. He says the first was the king; the second, the son of the king; the third, the prince of the Satraps.

Barnes: Dan 5:8

Then came in all the king’ s wise men - The classes above referred to, Dan 5:7.

But they could not read the writing - The character was an unknown character to them. It may have been a character which was not found in any language, and which made the power of Daniel to read it the more remarkable, or it may have been, as suggested in the notes at Dan 5:7, a foreign character with which they had no acquaintance, though familiar to Daniel.

Barnes: Dan 5:9

Then was king Belshazzar greatly troubled - Not doubting that this was a Divine intimation of some fearful event, and yet unable to understand its meaning. We are quite as likely to be troubled by what is merely "mysterious"in regard to the future - by anything that gives us some undefined foreboding - as we are by what is really formidable when we know what it is. In the latter case, we know the worst; we can make some preparation for it; we can feel assured that when that is past, all is past that we fear - but who can guard himself, or prepare himself, when what is dreaded is undefined as well as awful; when we know not how to meet it, or how long it may endure, or how terrific and wide may be the sweep of its desolation?

And his countenance was changed in him - Margin, "brightnesses."See the note at Dan 5:6.

And his lords were astonied - Amazed. The Chaldee word means to perplex, disturb, trouble. They were doubtless as much perplexed and troubled as the king himself.

Barnes: Dan 5:10

Now the queen - " Probably the queen-mother, the Nitocris of Herodotus, as the king’ s wives were at the entertainment."- Wintle. Compare Dan 5:2-3. So Prof. Stuart. The editor of the "Pictorial Bible"also supposes that this was the queen-mother, and thinks that this circumstance will explain her familiarity with the occurrences in the reign of Nebuchadnezzar. He says, "We are informed above, that the ‘ wives and concubines’ of the king were present at the banquet. It therefore seems probable that the ‘ queen’ who now first appears was the queen-mother; and this probability is strengthened by the intimate acquaintance which she exhibits with the affairs of Nebuchadnezzars reign; at the latter end of which she, as the wife of Evil-Merodach, who was regent during his father’ s alienation of mind, took an active part in the internal policy of the kingdom, and in the completion of the great works which Nebuchadnezzar had begun in Babylon. This she continued during the reigns of her husband and son, the present king Belshazzar. This famous queen, Nitocris, therefore, could not but be well acquainted with the character and services of Daniel."On the place and influence of the queen-mother in the Oriental courts, see Taylor’ s Fragments to Calmet’ s Dictionary, No. 16. From the extracts which Taylor has collected, it would seem that she held an exalted place at court, and that it is every way probable that she would be called in or would come in, on such an occasion. See also Knolles’ "History of the Turks,"as quoted by Taylor, "Fragments,"No. 50.

By reason of the words of the king and his lords - Their words of amazement and astonishment. These would doubtless be conveyed to her, as there was so much alarm in the palace, and as there was a summons to bring in the wise men of Babylon. if her residence was in some part of the palace itself, nothing would be more natural than that she should be made acquainted with the unusual occurrence; or if her residence was, as Taylor supposes, detached from the palace, it is every way probable that she would be made acquainted with the consternation that prevailed, and that, recollecting the case of Nebuchadnezzar, and the forgotten services of Daniel, she would feel that the information which was sought respecting the mysterious writing could be obtained from him.

And the queen spake and said, O king, live for ever - A common salutation in addressing a king, expressive of a desire of his happiness and prosperity.

Let not thy thoughts trouble thee ... - That is, there is a way by which the mystery may be solved, and you need not, therefore, be alarmed.

Barnes: Dan 5:11

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.

Barnes: Dan 5:12

Forasmuch as an excellent spirit - 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.

Interpreting of dreams - 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.

And showing of hard sentences - 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 : "To understand a proverb, and the interpretation; the words of the wise, and their dark sayings."

And dissolving of doubts - 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. - Taylor’ s "Fragments to Calmet’ s Dict.,"No. 174. The language used here would be applicable to the explanation of any difficult and perplexing subject.

Whom the king named Belteshazzar - That is, the name was given to him by his authority (see the note at Joh 1:7), and it was by this name that he called him when he addressed him, Dan 4:9.

Barnes: Dan 5:13

Then was Daniel brought in before the king - From this it is clear that he lived in Babylon, though in comparative obscurity. It would seem to be not improbable that he was still known to the queen-mother, who, perhaps, kept up an acquaintance with him on account of his former services.

Art thou that Daniel - This is a clear proof that Belshazzar was not acquainted personally with him. See the note at Dan 5:11.

Which art of the children of the captivity of Judah - Belonging to those of Judah, or those Jews who were made captives, and who reside in Babylon. See the notes at Dan 1:3. He could not be ignorant that there were Jews in his kingdom, though he was not personally acquainted with Daniel.

Whom the king my father - Margin, as in Dan 5:2, Dan 5:1, "grandfather."

Brought out of Jewry? - Out of Judea. See Dan 1:1-3.

Barnes: Dan 5:14

I have even heard of thee ... - Dan 5:11.

Barnes: Dan 5:15

And now the wise men ... - Dan 5:7-8.

Barnes: Dan 5:16

And I have heard of thee ... - Dan 5:11.

Canst make interpretations - Margin, "interpret."Chaldee, "interpret interpretations."The meaning is, that he was skilled in interpreting or explaining dreams, omens, etc.

And dissolve doubts - See the notes at Dan 5:12.

Now, if thou canst read the writing ... thou shalt be clothed with scarlet ... - This was the reward which at the first he had promised to any one that was able to do it, and as all others had failed, he was willing that it should be offered to a Jew.

Barnes: Dan 5:17

Then Daniel answered and said before the king, Let thy gifts be to thyself - That is, "I do not desire them; I do not act from a hope of reward."Daniel means undoubtedly to intimate that what he would do would be done from a higher motive than a desire of office or honor. The answer is one that is eminently dignified. Yet he says he would read the writing, implying that he was ready to do anything that would be gratifying to the monarch. It may seem somewhat strange that Daniel, who here disclaimed all desire of office or reward, should so soon Dan 5:29 have submitted to be clothed in this manner, and to receive the insignia of office. But, it may be remarked, that when the offer was proposed to him he stated his wishes, and declared that he did not desire to be honored in that way; when he had performed the duty, however, of making known the writing, he could scarcely feel at liberty to resist a command of the king to be clothed in that manner, and to be regarded as an officer in the kingdom. His intention, in the verse before us, was modestly to decline the honors proposed, and to intimate that he was not influenced by a desire of such honors in what he would do; yet to the king’ s command afterward that he should be clothed in robes of office, he could not with propriety make resistance. There is no evidence that he took these honors voluntarily, or that he would not have continued to decline them if he could have done it with propriety.

And give thy rewards to another - Margin, "or fee, as in Dan 2:6."Gesenius supposes that the word used here ( נבזבה n^e bizbâh ) is of Persian origin. It means a gift, and, if of Persian origin, is derived from a verb, meaning to lead with gifts and praises, as a prince does an ambassador. The sense here seems to be, that Daniel was not disposed to interfere with the will of the monarch if he chose to confer gifts and rewards on others, or to question the propriety of his doing so; but that, so far as he was concerned, he had no desire of them for himself, and could not be influenced by them in what he was about to do.

Yet I will read the writing ... - Expressing no doubt that he could do it without difficulty. Probably the language of the writing was familiar to him, and he at once saw that there was no difficulty, in the circumstances, in determining its meaning.

Barnes: Dan 5:18

O thou king, the most high God gave Nebuchadnezzar thy father a kingdom ... - This reference to Nebuchadnezzar is evidently designed to show to Belshazzar the wickedness of his own course, and the reason which he had to apprehend the Divine vengeance, because he had not learned to avoid the sins which brought so great calamities upon his predecessor. As he was acquainted with what had occurred to Nebuchadnezzar; as he had doubtless seen the proclamation which he had made on his recovery from the dreadful malady which God had brought upon him for his pride; and as he had not humbled himself, but had pursued the same course which Nebuchadnezzar did, he had the greater reason to apprehend the judgment of heaven. See Dan 5:22-23. Daniel here traces all the glory which Nebuchadnezzar had to "the most high God,"reminding the king that whatever honor and majesty he had he was equally indebted for it to the same source, and that he must expect a similar treatment from him.

Barnes: Dan 5:19

And, for the majesty that he gave him - That is, on account of his greatness, referring to the talents which God had conferred on him, and the power which he had put in his hands. It was so great that all people and nations trembled before him.

All people, nations, and languages trembled and feared before him - Stood in awe of him. On the extent of his empire, see the note at Dan 3:4; Dan 4:1, Dan 4:22.

Whom he would he slew ... - That is, he was an arbitrary - an absolute sovereign. This is exactly descriptive of the power which Oriental despotic monarchs have.

Whom he would he kept alive - Whether they had, or had not, been guilty of crime. He had the absolute power of life and death over them There was no such instrument as we call a "constitution"to control the sovereign as well as the people; there was no tribunal to which he was responsible, and no law by which he was bound; there were no judges to determine on the question of life and death in regard to those who were accused of crime, whom he did not appoint, and whom he might not remove, and whose judgments he might not set aside if he pleased; there were no "juries"of "peers"to determine on the question of fact whether an accused man was guilty or not. There were none of those safeguards which have been originated to protect the accused in modern times, and which enter so essentially into the notions of liberty now. In an absolute despotism all power is in the hands of one man, and this was in fact the case in Babylon.

Whom he would he set up - That is, in places of trust, of office, of rank, etc.

And whom he would he put down - No matter what their rank or office.

Barnes: Dan 5:20

But when his heart was lifted up - See Dan 4:30.

And his mind hardened in pride - Margin, "to deal proudly."The state of mind indicated here is that in which there is no sense of dependence, but where one feels that he has all resources in himself, and need only look to himself.

He was deposed from his kingly throne - Margin, "made to come down."That is, he was so deposed by the providence of God, not by the acts of his own subjects.

Barnes: Dan 5:21

And he was driven ... - See this fully explained in Dan 4:25-33.

Barnes: Dan 5:22

And thou his son, O Belshazzar, hast not humbled thine heart ... - As thou shouldst have done in remembrance of these events. The idea is, that we ought to derive valuable lessons from what has taken place in past times; that, from the events which have occurred in history, we should learn what God approves and what he disapproves; that we should avoid the course which has subjected others to his displeasure, and which has brought his judgments upon them. The course, however, which Belshazzar pursued has been that of kings and princes commonly in the world, and indeed of mankind at large. How little do men profit by the record of the calamities which have come upon others for their crimes! How little are the intemperate of one generation admonished by the calamities which have come upon those of another; how little are the devotees of pleasure; how little are those in places of power!

Barnes: Dan 5:23

But hast lifted up thyself against the Lord of heaven - The God who had so signally rebuked and humbled Nebuchadnezzar. The monarch had done this, it would seem, during the whole of his reign, and now by a crowning act of impiety he had evinced special disregard of him, and contempt for him, by profaning the sacred vessels of his temple.

And they have brought the vessels of his house before thee ... - See the note at Dan 5:2.

And the God in whose hand thy breath is - Under whose power, and at whose disposal, is thy life. While you have been celebrating the praises of idol gods, who can do you neither good nor evil, you have been showing special contempt for that great Being who keeps you in existence, and who has power to take away your life at any moment. What is here said of Belshazzar is true of all men - high and low, rich and poor, bond and free, princes and people. It is a deeply affecting consideration, that the breath, on which our life depends, and which is itself so frail a thing, is in the "hand"of a Being who is invisible to us, over whom we can have no control; who can arrest it when he pleases; who has given us no intimation when he will do it, and who often does it so suddenly as to defy all previous calculation and hope. Nothing is more absolute than the power which God holds over the breath of men, yet there is nothing which is less recognized than that power, and nothing which men are less disposed to acknowledge than their dependence on him for it.

And whose are all thy ways - That is, he has power to control thee in all thy ways. You can go nowhere without his permission; you can never, when abroad, return to your home without the direction of his providence. What is here said, also, is as true of all others as it was of the Chaldean prince. "It is not in man that walketh to direct his steps.""A man’ s heart deviseth his way, but the Lord directeth his steps."None of us can take a step without his permission; none can go forth on a journey to a distant land without his constant superintending care; none can return without his favor. And yet how little is this recognized! How few feel it when they go out and come in; when they go forth to their daily employments; when they start on a voyage or journey; when they propose to return to their homes!

Hast thou not glorified - That is, thou hast not honored him by a suitable acknowledgment of dependence on him.

Barnes: Dan 5:24

Then was the part of the hand sent from him - To wit, the fingers. See Dan 5:5. The sense is, that when it was fully perceived that Belshazzar was not disposed to learn that there was a God in heaven; when he refused to profit by the solemn dispensations which had occurred in respect to his predecessor; when his own heart was lifted up with pride, and when he had gone even farther than his predecessors had done by the sacrilegious use of the vessels of the temple, thus showing special contempt for the God of heaven, then appeared the mysterious handwriting on the wall. It was then an appropriate time for the Most High God, who had been thus contemned and insulted, to come forth and rebuke the proud and impious monarch.

Barnes: Dan 5:25

And this is the writing that was written - The Babylonians, it would seem, were unacquainted with the "characters"that were used, and of course unable to understand the meaning. See Dan 5:8. The first thing, therefore, for Daniel to do was to read the writing, and this he was able to do without difficulty, probably, as already remarked, because it was in the ancient Hebrew character - a character quite familiar to him, though not known to the Babylonians, whom Belshazzar consulted. It is every way probable that that character "would"be used on an occasion like this, for

(a) it is manifest that it was intended that the true God, the God of the Hebrews, should be made known, and this was the character in which his communications had been made to men;

(b) it was clearly the design to honor his own religion, and it is morally certain that there would be something which would show the connection between this occurrence and his own agency, and nothing would do this better than to make use of such a character; and

© it was the Divine intention to put honor on Daniel, and this would be well done by making use of a character which he understood.

There have been, indeed, many conjectures respecting the characters which were employed on this occasion, and the reasons of the difficulty of interpreting the words used, but it is most probable that the above is the true statement, and this will relieve all the difficulties in regard to the account. Prideaux supposes that the characters employed were the ancient Phoenician characters, that were used by the Hebrews, and that are found now in the Samaritan Pentateuch; and that, as above suggested, these might be unknown to the Babylonians, though familiar to Daniel. Others have supposed that the characters were those in common use in Babylon, and that the reason why the Babylonians could not read them was, that they were smitten with a sudden blindness, like the inhabitants of Sodom, Gen 19:11. The Talmudists suppose that the words were written in a cabalistic manner, in which certain letters were used to stand for other letters, on the principle referred to by Buxtorf ("Lex. Chal. Rabb. et Talm."p. 248), and known as אתבשׁ 'âthebbash - that is, where the alphabet is reversed, and the Hebrew letter א (\caps1 a\caps0 ) is used for the Hebrew letter ת (T), and the Hebrew letter ב (B) for the Hebrew letter ש (S), etc., and that on account of this cabalistic transmutation the Babylonians could not read it, though Daniel might have been familiar with that mode of writing. rabbi Jochanan supposed that there was a change of the order in which the letters of the words were written; other rabbis, that there was a change merely in the order of the first and second letters; others, that the words were written backward; others that the words were written, not in the usual horizontal manner, but perpendicularly; and others, that the words were not written in full, but that only the first letters of each were written. See Bertholdt, pp. 349, 350. All these are mere conjectures, and most of them are childish and improbable suppositions. There is no real difficulty in the case if we suppose that the words were written in a character familiar to Daniel, but not familiar to the Babylonians. Or, if this is not admitted, then we may suppose that some mere marks were employed whose signification was made known to Daniel in a miraculous manner.

Barnes: Dan 5:26

This is the interpretation of the thing - It may seem not to have been difficult to interpret the meaning of the communication, when one was able to read the words, or when the sense of the words was understood. But, if the words are placed together, and considered in their abstract form, the whole communication would be so enigmatical that the interpretation would not be likely to occur to anyone without a Divine guidance. This will appear more clearly by arranging the words together, as has been done by Hales:

MENE, number,	MENE, number,	TEKEL, weight,	(PERES) (division)	UPHARSIN, division.
Or, as it is explained more accurately by Berholdt and Gesenius:
Mene, Numbered,	Mene, Numbered,	Tekel, Weighted,	Upharsin. Divided.

From this arrangement it will be at once seen that the interpretation proposed by Daniel was not one that would have been likely to have occurred to anyone.

Mene - מנא m^e nê' . This word is a passive participle from מנה m^e nâh - "to number, to review."- Gesenius, "Lex."The verb is also written מנא m^e nâ' - Buxtorf, "Lex."It would be literally translated "numbered,"and would apply to that of which an estimate was taken by counting. We use now an expression which would convey a similar idea, when we say of one that "his days are numbered;"that is, he has not long to live, or is about to die. The idea seems to be taken from the fact, that the duration of a man’ s life cannot usually be known, and in the general uncertainty we can form no correct estimate of it, but when he is old, or when he is dangerously sick, we feel that we can with some degree of probability number his days, since he cannot now live long. Such is the idea here, as explained by Daniel. All uncertainty about the duration of the kingdom was now removed, for, since the evil had come, an exact estimate of its whole duration - of the number of the years of its continuance - could be made. In the Greek of Theodotion there is no attempt to translate this word, and it is retained in Greek letters - Μανὴ Manē . So also in the Codex Chisianus and in the Latin Vulgate.

God hath numbered thy kingdom - The word which is used here, and rendered "numbered"- מנה m^e nâh - is the verb of which the previous word is the participle. Daniel applies it to the "kingdom"or "reign"of the monarch, as being a thing of more importance than the life of the king himself. It is evident, if, according to the common interpretation of Dan 5:30, Belshazzar was slain that very night, it "might"have been applied to the king himself, meaning that his days were numbered, and that he was about to die. But this interpretation (see Notes) is not absolutely certain, and perhaps the fact that Daniel did not so apply the word may be properly regarded as one circumstance showing that such an interpretation is not necessary, though probably it is the correct one.

And finished it - This is not the meaning of the word "Mene,"but is the explanation by Daniel of the thing intended. The word in its interpretation fairly implied that; or that might be understood from it. The fact that the "kingdom"in its duration was "numbered,"properly expressed the idea that it was now to come to an end. It did actually then come to an end by being merged in that of the Medes and Persians.

Barnes: Dan 5:27

Tekel - This word ( תקל t^e qēl ) is also, according to Gesenius, a passive participle (from תקל t^e qal - "to poise, to weigh"), and means "weighed."It would be used with reference to anything placed in a balance to ascertain its weight; and hence, like the word "measure,"would denote that the extent, dimensions, true worth, or character of anything was ascertained. As by the use of scales the weight of anything is known, so the word is applied to any estimate of character or of actions, and a balance becomes the emblem of justice. Thus God, in his judgments of men, is represented as "weighing"their actions. 1Sa 2:3, "the Lord is a God of knowledge, and by him actions are weighed."Compare Job 6:2 :

"O that my grief were thoroughly weighed,

And my calamity laid in the balances together."

Job 31:6 :

"Let me be weighed in an even balance,

That God may know mine integrity."

The balance thus used to denote judgment in this life became also the emblem of judgment in the future state, when the conduct of men will be accurately estimated, and justice dealt out to them according to the strict rules of equity. To illustrate this, I will insert a copy of an Egyptian "Death Judgment,"with the remarks of the editor of the "Pictorial Bible"in regard to it: "The Egyptians entertained the belief that the actions of the dead were solemnly weighed in balances before Osiris, and that the condition of the departed was determined according to the preponderance of good or evil. Such judgment scenes are very frequently represented in the paintings and papyri of ancient Egypt, and one of them we have copied as a suitable illustration of the present subject. One of these scenes, as represented on the walls of a small temple at Dayr-el-Medeeneh, has been so well explained by Mr. Wilkinson, that we shall avail ourselves of his description, for although that to which it refers is somewhat different from the one which we have engraved, his account affords an adequate elucidation of all that ours contains. ‘ Osiris, seated on his throne, awaits the arrival of those souls that are ushered into Amenti. The four genii stand before him on a lotus-blossom (ours has the lotus without the genii), the female Cerberus sits behind them, and Harpocrates on the crook of Osiris. Thoth, the god of letters, arrives in the presence of Osiris, bearing in his hand a tablet, on which the actions of the deceased are noted down, while Horus and Arceris are employed in weighing the good deeds of the judged against the ostrich feather, the symbol of truth and justice. A cynocephalus, the emblem of truth, is seated on the top of the balance. At length arrives the deceased, who appears between two figures of the goddess, and bears in his hand the symbol of truth, indicating his meritorious actions, and his fitness for admission to the presence of Osiris.’

"If the Babylonians entertained a similar notion, the declaration of the prophet, ‘ Thou art weighed in the balances, and art found wanting!’ must have appeared exceedingly awful to them. But again, there are allusions in this declaration to some such custom of literally weighing the royal person, as is described in the following passage in the account of Sir Thomas Roe’ s embassy to the great Mogul: ‘ The first of September (which was the late Mogul’ s birthday), he, retaining an ancient yearly custom, was, in the presence of his chief grandees, weighed in a balance: the ceremony was performed within his house, or tent, in a fair spacious room, whereinto none were admitted but by special leave. The scales in which he was thus weighed were plated with gold: and so was the beam, on which they hung by great chains, made likewise of that most precious metal. The king, sitting in one of them, was weighed first against silver coin, which immediately afterward was distributed among the poor; then was he weighed against gold; after that against jewels (as they say), but I observed (being there present with my ambassador) that he was weighed against three several things, laid in silken bags in the contrary scale. When I saw him in the balance, I thought on Belshazzar, who was found too light. By his weight (of which his physicians yearly keep an exact account), they presume to guess of the present state of his body, of which they speak flatteringly, however they think it to be. ‘ "

Thou art weighed in the balances - That is, this, in the circumstances, is the proper interpretation of this word. It would apply to anything whose value was ascertained by weighing it; but as the reference here was to the king of Babylon, and as the whole representation was designed for him, Daniel distinctly applies it to him: "thou art weighed."On the use and application of this language, see 1Sa 2:3 : "The Lord is a God of knowledge, and by him actions are weighed."Compare also Job 31:6; Pro 16:2, Pro 16:11.

And art found wanting - This is added, like the previous phrase, as an explanation. Even if the word could have been read by the Chaldeans, yet its meaning could not have been understood without a Divine communication, for though it were supposed to be applicable to the monarch, it would still be a question what the result of the weighing or trial would be. That could have been known to Daniel only by a communication from on high.

Barnes: Dan 5:28

Peres - In Dan 5:25 this is "Upharsin."These are but different forms of the same word - the word in Dan 5:25 being in the plural, and here in the singular. The verb ( פרס p^e ras ) means, to "divide;"and in this form, as in the previous cases, it is, according to Gesenius, participle meaning "divided."As it stands here, it would be applicable to anything that was "divided"or "sundered"- whether a kingdom, a palace, a house, territory, etc. "What"was divided could be known only by Divine revelation. If the "word"had been understood by Belshazzar, undoubtedly it would have suggested the idea that there was to be some sort of division or sundering, but what that was to be would not be indicated by the mere use of the word. Perhaps to an affrighted imagination there might have been conveyed the idea that there would be a revolt in some of the provinces of the empire, and that a part would be rent away, but it would not have occurred that it would be so rent that the whole would pass under the dominion of a foreign power. Josephus ("Ant."b. x. ch. xi. Section 3) says, that the word "Phares in the Greek tongue means a "fragment," κλασμα klasma - God will, therefore, break thy kingdom in pieces, and divide it among the Medes and Persians."

Thy kingdom is divided - That is, the proper interpretation of this communication is, that the kingdom is about to be rent asunder, or broken into fragments. It is to be separated or torn from the dynasty that has ruled over it, and to be given to another.

And given to the Medes and Persians - On this united kingdom, see the notes at Isa 13:17. It was "given"to the Medes and Persians when it was taken by Cyrus, and when the kingdom of Babylon became extinct, and thenceforward became a part of the Medo-Persian empire. See the notes at Isa 13:17, Isa 13:19.

Barnes: Dan 5:29

Then commanded Belshazzar - In compliance with his promise, Dan 5:16. Though the interpretation had been so fearful in its import, and though Daniel had been so plain and faithful with him, yet he did not hesitate to fulfill his promise. It is a remarkable instance of the result of fidelity, that a proud monarch should have received such a reproof, and such a prediction in this manner, and it is an encouragement to us to do our duty, and to state the truth plainly to wicked men. Their own consciences testify to them that it is the truth, and they will see the truth so clearly that they cannot deny it.

And they clothed Daniel with scarlet ... - All this, it would seem, was transacted in a single night, and it has been made an objection, as above remarked, to the authenticity of the book, that such events are said to have occurred in so short a space of time, and that Daniel should have been so soon clothed with the robes of office. On this objection, see Introduction to the chapter, Section I. II. In respect to the latter part of the objection, it may be here further remarked, that it was not necessary to "fit"him with a suit of clothes made expressly for the occasion, for the loose, flowing robes of the Orientals were as well adapted to one person as another, and in the palaces of kings such garments were always on hand. See Harmer’ s "Observations on the East,"vol. ii. 392, following. Compare Rosenmuller, "Morgenland, in loc ."

That he should be the third ruler ... - See the notes at Dan 5:7.

Barnes: Dan 5:30

In that night was Belshazzar the king of the Chaldeans slain - On the taking of Babylon, and the consequences, see the notes at Isa 13:17-22; Isa 45:1-2. The account which Xenophon ("Cyrop."vii. s.) gives of the taking of Babylon. and of the death of the king - though without mentioning his name, agrees so well with the statement here, that it may be regarded as a strong confirmation of its correctness. After describing the preparation made to take the city by draining off the waters of the Euphrates, so as to leave the channel dry beneath the walls for the amy of Cyrus, and after recording the charge which Cyrus gave to his generals Gadatas and Gobryas, he adds, "And indeed those who were with Gobryas said that it would not be wonderful if the gates of the palace should be found open, "as the whole city that night seemed to be given up to revelry" ὥς ἐν κώμῳ γὰρ δοκεῖ ἡ πόλις πᾶσα εἶναι τῇδε τῇ νυκτί hōs en kōmō gar dokei hē polis pasa einai tēde tē nukti .

He then says that as they passed on, after entering the city, "of those whom they encountered, part being smitten died, part fled again back, and part raised a clamor. But those who were with Gobryas also raised a clamor as if they also joined in the revelry, and going as fast as they could, they came soon to the palace of the king. But those who were with Gobryas and Gadatas being arrayed, found the gates of the palace closed, but those who were appointed to go against the guard of the palace fell upon them when drinking before a great light, and were quickly engaged with them in hostile combat. Then a cry arose, and they who were within having asked the cause of the tumult, the king commanded them to see what the affair was, and some of them rushing out opened the gates. As they who were with Gadatas saw the gates open, they rushed in, and pursuing those who attempted to return, and smiting them, they came to the king, and they found him standing with a drawn sabre - ἀκινάκην akinakēn And those who were with Gadatas and Gobryas overpowered him, ἐχειροῦντο echeirounto - and those who were with him were slain - one opposing, and one fleeing, and one seeking his safety in the best way he could. And Cyrus sent certain of his horsemen away, and commanded that they should put to death those whom they found out of their dwellings, but that those who were in their houses, and could speak the Syriac language, should be suffered to remain, but that whosoever should be found without should be put to death.

"These things they did. But Gadatas and Gobryas came up; and first they rendered thanks to the gods because they had taken vengeance on the impious king - ὅτι τετιμωρημένοι ἦσαν τὸν ἀνόσιον βασιλέα hoti tetimōrēmenoi ēsan ton anosion basilea . Then they kissed the hands and feet of Cyrus, weeping with joy and rejoicing. When it was day, and they who had the watch over the towers learned that the city was taken, and "that the king was dead"- τὸν βασιλέα τεθνηκότα ton basilea tethnēkota - they also surrendered the towers."These extracts from Xenophon abundantly confirm what is here said in Daniel respecting the death of the king, and will more than neutralize what is said by Berosus. See Intro. to the chapter, Section II.

Barnes: Dan 5:31

And Darius the Median took the kingdom - The city and kingdom were actually taken by Cyrus, though acting in the name and by the authority of Darius, or Cyaxares, who was his uncle. For a full explanation of the conquests of Cyrus, and of the reason why the city is said to have been taken by Darius, see the notes at Isa 41:2. In regard to the question who Darius the Median was, see the Introduction to Daniel 6, section II. The name Darius - דריושׁ dâr^e yâvêsh , is the name under which the three Medo-Persian kings are mentioned in the Old Testament. There is some difference of opinion as to its meaning. Herodotus (vi. 98) says, that it is equivalent to ἑρξίης herxiēs , "one who restrains,"but Hesychius says that it is the same as φρόνιμος phronimos - "prudent."Grotefend, who has found it in the cuneiform inscriptions at Persepolis, as Darheush, or Darjeush ("Heeren’ s Ideen,"i. 2, p. 350), makes it to be a compound word, the first part being an abbreviation of Dara , "Lord,"and the latter portion coming from kshah , "king."Martin reads the name Dareiousch Vyschtasponea on the Persepolitan inscriptions; that is, Darius , son of Vishtaspo . Lassen, however, gives Darhawus Vistaspaha , the latter word being equivalent to the Gustasp of the modern Persian, and meaning "one whose employment is about horses."See Anthon’ s "Class. Dict.,"and Kitto’ s "Cyclo.,"art. "Darius."Compare Niehbuhr, "Reisebeschr.,"Part II. Tab. 24, G. and B. Gesenius, "Lex."This Darius is supposed to be Cyaxares II. (Introduction to Dan. 6 Section II.), the son and successor of Astyages , the uncle and father-in-law of Cyrus, who held the empire of Media between Astyages and Cyrus, 569-536 b.c.

Being - Margin, "He as son of."The marginal reading is in accordance with the Chaldee - כבר k^e bar . It is not unusual in the language of the Orientals to denote the age of anyone by saying that he is the son of so many years.

About - Margin, "or, now."The word, both in the text and the margin, is designed to express the supposed sense of his "being the son of sixty years."The language of the original would, however, be accurately expressed by saying that he was then sixty years old. Though Cyrus was the active agent in taking Babylon, yet it was done in the name and by the authority of Cyaxares or Darius; and as he was the actual sovereign, the name of his general - Cyrus - is not mentioned here, though he was in fact the most important agent in taking the city, and became ultimately much more celebrated than Darius was.

This portion of history, the closing scene in the reign of a mighty monarch, and the closing scene in the independent existence of one of the most powerful kingdoms that has ever existed on the earth, is full of instructive lessons; and in view of the chapter as thus explained, we may make the following remarks.

Remarks

(1) We have here an impressive illustration of the sin of sacrilege Dan 5:2-3. In all ages, and among all people, this has been regarded as a sin of peculiar enormity, and it is quite evident that God in this solemn scene meant to confirm the general judgment of mankind on the subject. Among all people, where any kind of religion has prevailed, there are places and objects which are regarded as set apart to sacred use, and which are not to be employed for common and profane purposes. Though in themselves - in the gold and silver, the wood and stone of which they are made - there is no essential holiness, yet they derive a sacredness from being set apart to Divine purposes, and it has always been held to be a high crime to treat them with indignity or contempt - to rob altars, or to desecrate holy places. This general impression of mankind it was clearly the design of God to confirm in the case before us, when the sacred vessels of the temple - vessels consecrated in the most solemn manner to the worship of Jehovah - were profanely employed for the purposes of carousal. God had borne it patiently when those vessels had been removed from the temple at Jerusalem, and when they had been laid up among the spoils of victory in the temples of Babylon; but when they were profaned for purposes of revelry - when they were brought forth to grace a pagan festival, and to be employed in the midst of scenes of riot and dissipation, it was time for him to interpose, and to show to these profane revellers that there is a God in heaven.

(2) We may see the peril of such festivals as that celebrated by Belshazzar and his lords, Dan 5:1 following. It is by no means probable that when the feast was contemplated and arranged, anything was designed like what occurred in the progress of the affair. It was not a matter of set purpose to introduce the females of the harem to this scene of carousal, and still less to make use of the sacred vessels dedicated to the worship of Jehovah, to grace the midnight revelry. It is not improbable that they would have been at first shocked at such an outrage on what was regarded as propriety, or what would have been deemed sacred by all people. It was only when the king had "tasted the wine"that these things were proposed; and none who attend on such a banquet as this, none who come together for purposes of drinking and feasting, can foretell what they may be led to do under the influence of wine and strong drink. No man is certain of not doing foolish and wicked things who gives himself up to such indulgences; no man knows what he may do that may be the cause of bitter regret and painful mortification in the recollection.

(3) God has the means of access to the consciences of men Dan 5:5. In this case it was by writing on the wall with his own fingers certain mysterious words which none could interpret, but which no one doubted were of fearful import. No one present, it would appear, had any doubt that somehow what was written was connected with some awful judgment, and the fearfulness of what they dreaded arose manifestly from the consciousness of their own guilt. It is not often that God comes forth in this way to alarm the guilty; but he has a thousand methods of doing it, and no one can be sure that in an instant he will not summon all the sins of his past life to remembrance. He "could"write our guilt in letters of light before us - in the chamber where we sleep; in the hall where we engage in revelry; on the face of the sky at night; or he can make it as plain to our minds "as if"it were thus written out. To Belshazzar, in his palace, surrounded by his lords, he showed this; to us in society or solitude he can do the same thing. No sinner can have any security that he may not in a moment be overwhelmed with the conviction of his own depravity, and with dreadful apprehension of the wrath to come.

(4) We have in this chapter Dan 5:6 a striking illustration of the effects of a sudden alarm to the guilty. The countenance of the monarch was changed; his thoughts troubled him; the joints of his loins were loosed, and his knees smote together. Such effects are not uncommon when a sinner is made to feel that he is in the presence of God, and when his thoughts are led along to the future world. The human frame is so made that these changes occur as indicative of the troubles which the mind experiences, and the fact that it is thus agitated shows the power which God has over us. No guilty man can be secure that he will "not"thus be alarmed when he comes to contemplate the possibility that he may soon be called before his Maker, and the fact that he "may"thus be alarmed should be one of the considerations bearing on his mind to lead him to a course of virtue and religion. Such terror is proof of conscious guilt, for the innocent have nothing to dread; and if a man is sure that he is prepared to appear before God, he is "not"alarmed at the prospect. They who live in sin; they who indulge in revelry; they who are profane and sacrilegious; they who abuse the mercies of God, and live to deride sacred things, can never be certain that in a moment, by the revelation of their guilt to their own souls, and by a sudden message from the eternal world, they may not be overwhelmed with the deepest consternation. Their countenances may become deadly pale, their joints may be loosed, and their limbs tremble. It is only the righteous who can look calmly at the judgment.

(5) We may see from this chapter one of the effects of the terror of a guilty conscience. It is not said, indeed, that the mysterious fingers on the wall recorded the "guilt"of the monarch. But they recorded "something;"they were making some record that manifestly pertained to him. How natural was it to suppose that it was a record of his guilt! And who is there that could bear a record made in that manner of his own thoughts and purposes; of his desires and feelings; of what he is conscious is passing within the chambers of his own soul? There is no one who would not turn pale if he saw a mysterious hand writing all his thoughts and purposes - all the deeds of his past life - on the wall of his chamber at night, and bringing at once all his concealed thoughts and all his forgotten deeds before his mind. And if this is so, how will the sinner bear the disclosures that will be made at the day of judgment?

Poole: Dan 5:7

To bring in the astrologers, the Chaldeans, and the sooth-sayers to read the hand-writing, with promise of scarlet clothing, gold chains, and honours. This is the old trade, and the last refuge this poor heathen prince had, which yet failed him; for how can the devil help when God is against him? 1Sa 28:16 , &c. Moreover, he had his father’ s experience, Dan 2:27 4:7 . Twice he tried them, and they could do nothing, and yet he will go to the devil’ s oracle. Men naturally leave God and go to refuges of lies, and God gives them up to strong delusions to believe their lies.

Poole: Dan 5:8

The rabbies say it was not in the Chaldee character, though the words were Chaldee, but the old Hebrew, Canaanitish, Phoenician, and Samaritan letters; or else because only the initial letters, M. T. P., were written. But God reserved this honour for Daniel, and to him that He might have all the glory. Besides, this interpretation was figurative, about weighing in a balance.

Poole: Dan 5:9

The second time, because his hopes in his wise men made him ashamed, and God would give him so much grief as he had pleasure in his luxury.

His lords were astonied: these were associates in sinning, and therefore must share in his consternation: so far were they from comforting him.

Poole: Dan 5:10

The women in those courts had always an apartment by themselves, and this being queen mother, and aged, did not mingle herself with the king’ s wives and concubines, but withdrew herself from those pleasures in banqueting, yet brake rule in coming in now upon this solemn occasion and fright.

Poole: Dan 5:11

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.

Poole: Dan 5:13

Though he was in high esteem for his skill in the days of Nebuchadnezzar, who had him in high honour, for the Spirit of God in him; yet he being dead, and other kings coming on that had never tried his abilities nor known his merits, (as it was in Joseph’ s case, Exo 1:8 ) hereby he came to be neglected and despised, as those words seem to import, Dan 5:13 ,

Art thou that Daniel of the captivity of the children of Judah & c.?

Poole: Dan 5:16

These things were spoken to before, Dan 5:7,8 .

Poole: Dan 5:17

Did not Daniel receive gifts and honour, from Nebuchadnezzar, on the like occasion?

Answ He was then young, and the captivity was to be long, and he by his place could be helpful to his poor brethren; but now the time of the captivity was near expired, and Babylon in distress by invasion and siege, and that night king, city, and kingdom lost; and there the time was different, and the case also. Moreover Daniel would not receive a reward for so sad a message.

Poole: Dan 5:18

This the prophet repeats, to put Belshazzar in mind how God dealt with his father; for it is good for kings to read over the story of their ancestors, and take warning, and take example. In the first they are seamarks, in the second landmarks.

Poole: Dan 5:19

He ruled arbitrarily, and had power of life and death, he did what he would, his will was a law. And this lifted up his heart in pride, and hardened it as Pharaoh’ s, for which, being incorrigible,

he was deposed from his kingly throne as in the next verse.

Poole: Dan 5:20

Which was explained before: all this Daniel minds him of to rub up his memory, that he might have the fuller blow in the application, Dan 5:22 , for the aggravation of his crime.

Poole: Dan 5:22

Sins against knowledge, experience, and example have the highest aggravation. Thy father was punished for his pride most dreadfully, and thou knewest it, and behold thou art worse than he. God punisheth others for example and warning to us, that we may hear and fear, and do no more wickedly ; but thou, O king Belshazzar, art more wicked than thy father; he was restored, but thou art utterly destroyed. And now he goes on to tell for what.

Poole: Dan 5:23

He instanceth in three or four things.

1. They have brought the vessels of his house before thee to drink wine in them, to profane them in your idolatrous feast, and ye have all polluted them with your filthy, blasphemous mouths, concubines and all.

2. Ye have praised the idol gods of metal, wood, and stone, which cannot hear, nor see, nor know.

3. And hast not glorified the true God, in whose hands thy breath is, and all thy ways. Yea, thou hast highly dishonoured, and affronted, and reproached him.

Poole: Dan 5:24

It is called

part of the hand because the hand appeared parted from the rest of the body.

Poole: Dan 5:26

Mene, Mene He hath numbered, or, It is numbered, it is numbered. These words are doubled for the greater confirmation, to note that the number of his sins and of his days, both of life and reign, are full. It relates to the number of the seventy years’ captivity now completed, or to the seventy years for the overthrow of the Babylonish empire, or the translation of it to the Medes and Persians, foretold Isa 13 Isa 14 Jer 1 , and in the dream, Dan 2:32 .

Poole: Dan 5:27

Thou art weighed in a hanging balance, alluding to the weighing of goods exactly in scales; and God is said to weigh the mountains in scales: it shows his just proceeding; God is not hasty in punishing, but will give just allowance in weighing, he will hold the scales, he will do it fairly before all the world.

Art found wanting thou dost not hold weight, but comest short vastly. There is no weight nor worth in thee. Thou hast made light of God in his honour, people, vessels; and the Lord makes light of thee, thou art reprobate silver, false coin; thou art of no value.

Poole: Dan 5:28

Separated, divided, broken.

Peres signifies two things,

broken off and

Persian noting, first, That this kingdom was broken from Belshazzar, and his line and family. Secondly, That it was given from the Chaldeans to the Persians. Then it was divided between the Medes and Persians; for Cyrus took Babylon, he was a Persian; after that he gave part of it to Darius his son-in-law, and he was a Mede; and so they were as it were partners. So this vast empire, that was one sole, entire thing under Belshazzar, becomes now as it were two, divided betwixt the Medes and Persians, which thing is curious to observe, from this word

Phars, Pharsin, Peres which signifies not only dividing, but

Persian as Pliny testifies. With the Chaldeans, the Persians, in Scripture, are called Elamites.

Poole: Dan 5:29

Though it were a sad unwelcome message to him, yet he would be as good as his word, and performed his promise; for his princes were witnesses to it, and the word of those kings was counted sacred; besides, it was a great thing that Daniel had unfolded, all were convinced of it as well as the king.

Quest. But how comes Daniel to accept that now, which he seemed to refuse before, Dan 5:17 ?

Answ He refused before lest he should seem to prophesy for reward, which was dishonourable; now it is as it were forced upon him, for the king commanded it, and there is as much danger and crime with some in refusing a favour as boldness in begging.

Poole: Dan 5:30

Which the heathen histories do also confirm. This shows the severity of God’ s judgment against the highest offenders, Ps 2 Ps 90 Ps 149 Hos 10:7 . It also confirms the truth of God’ s threatenings, and of the hand-writing, as Daniel interpreted. Some are sad instances of God’ s veracity.

Poole: Dan 5:31

There were two of this name, one called the Mede, another Darius called Persian. This in the text was he that with Cyrus besieged and took Babylon; he gave himself the name Darius, being before called Nabonnedus. He was chief in the siege, and first in the quarrel against the Chaldees.

Haydock: Dan 5:7

Purple. This and the chain were reserved for the highest nobility. ---

Third, or one of the three great officers. (Chap. vi. 1. and 2 Kings xxiii. 8. 19.)

Haydock: Dan 5:8

Read. It was written in Samaritan characters; or, for want of vowels, could not be read or understood. (Calmet)

Haydock: Dan 5:10

The queen. Not his wife, but the mother of the king; (Challoner) Amyit, widow of Nabuchodonosor, and sister of Darius, the Mede; or (Calmet) Nitocris, the mother of Labynithus, (Herod. i.) whom many confound with Baltassar. (Calmet)

Haydock: Dan 5:11

Father. So a grandfather might be styled. (Jeremias xxvii. 7.) (Worthington) ---Daniel was not perhaps at the head of the wise men. (Calmet) ---

They were too jealous to mention him; and the intoxicated king and courtiers remembered not his merit, till an aged matron suggested that he should be consulted. He was probably (Haydock) in some office, at Susa, yet happened to be then in Babylon, (Calmet) which was besieged; and thither he might have retired at the approached of Cyrus.

Haydock: Dan 5:16

Difficult. Literally, "things which are tied," or perplexing. (Haydock) ---

The Persians still used the like expressions, to imply an intelligent governor. (Chardin.)

Haydock: Dan 5:17

Another. He does not refuse the offers, but civilly replies that he will give satisfaction without regard to any recompense.

Haydock: Dan 5:19

Slew. He was an absolute monarch, and considered his subjects as so many slaves. (Calmet) ---

Xerxes having called together his nobles, that he might not seem to have resolved on the war with Greece alone, said: "Nevertheless, remember that you have to obey rather than to advise." (V. Max. 9. 5. 2.)

Haydock: Dan 5:21

Beasts. His disordered imagination made him dwell with them. (Worthington) ---

It is strange that such an example should have been so soon forgotten, that Daniel is forced to repeat it so explicitly. (Chap. iv. 13.)

Haydock: Dan 5:23

Vessels. Only part had been returned to Sedecias: (Chap. i. 2.) but they were taken again, and kept in the palace, or in the temple of Bel. (Haydock) ---

Breath, or soul. (Genesis ii. 7.) (Calmet)

Haydock: Dan 5:25

Phares. These words consist of three letters, mona, thokol, pros, as we add o merely for pronunciation. Being unconnected and almost destitute of vowels, (Haydock) it is not easy even for the learned to read these words, or to ascertain their meaning. Thus d b r being placed in a similar situation, it would be impossible to determine the sense; as it may have ten different meanings, according as it is pronounced. (ver. 8. ) (Calmet) ---

Mane is twice repeated, to shew the certainty and exactitude of the numbering. (Menochius) ---

Yet in the sequel each word occurs once and unconnected, as it is here in the Vulgate; not Mene, Mene, Tekel, Upharsin, (Protestant; Haydock) "He hath numbered, weighed, and the dividers or the Persians" are upon thee, (T. [Tirinus?]) as Dalila said to Samson. Only three words (Haydock) were written. (St. Jerome) ---

The rest contain the prophet's explanation. The Chaldean empire had now attained its utmost height. Its king brought ruin upon himself by his wicked life. (Haydock) ---

He would soon be divided with the sword, and his kingdom shared between the Medes and Persians. (St. Jerome)

Haydock: Dan 5:28

Persians. Those who confound Baltassar with Nabonides, say that Cyrus made himself master of all the empire. How then was it divided? Darius rather took possession of the greatest part while Cyrus had Persia, (Calmet) till his uncle's death. (Haydock)

Haydock: Dan 5:29

Third, or over a third part. (St. Jerome; ver. 7.; Haydock) The honours wee conferred without delay, and they would have been made public in the morning. But death prevented the king; and Daniel did not enjoy them till they were ratified by Darius, to whom he adhered. (Calmet) ---

The Medes then besieged the city, which they took that night, when most part were drunk. (Worthington) ---

It was a solemn festival. (Isaiah xxi.) (St. Jerome) ---

Cyrus rushed in by the channel of the Euphrates, and two of the king's guards slew him to revenge themselves. (Xenoph. 7.;Berosus)

Haydock: Dan 5:31

Darius. He is called Cyaxares by the historians, and was the son of Astyages, and uncle to Cyrus (Challoner) as well as to Baltassar, by the mother's side. He is styled Astyages, (Chap. xiii. 65.) or Artaxerxes. (Septuagint Chap. vi. 1.) He takes the title of king both of the Medes and Persians. (Chap. vi. 8. &c.) (Calmet)

Gill: Dan 5:7

The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers,.... Or, "with strength" ⁿ; with a strong voice, as loud as he could; which is expressive of the fright he was in, and of his eagerness and impatience of information; laying aside all decency, and forgetting his royal majesty, like a man out of his senses, quite distracted, as it were: of the "astrologers", &c. See Gill on Dan 1:20, Dan 2:2, this was the usual course the kings of Babylon took, when they had matters of difficulty upon them, as appears from Dan 2:2 and though they found it oftentimes fruitless and vain, yet still they pursued it; so besotted and addicted were they to this kind of superstition:

and the king spake and said to the wise men of Babylon; who were presently brought in from the several parts of the city where they dwelt, and probably many of them might be at court at that time; and being introduced into the hall where the king and his nobles were, he addressed them in the following manner;

whosoever shall read this writing, and show me the interpretation thereof: pointing to the writing upon the wall, which continued; and which neither the king nor any about him could read or interpret, and therefore both are required to be done:

he shall be clothed with scarlet, and have a chain of gold about his neck; or "with purple" ^o; the colour wore by persons of rank and figure; and the chain of gold was an emblem of honour and dignity, and more to be regarded for that than for the value of the gold of which it was made:

and shall be the third ruler in the kingdom; not rule over the third part of the kingdom, as Aben Ezra; but be the third man in the kingdom; next to the king and the queen mother, or to the king and the heir apparent; or one of the third principal rulers; or one of the three presidents of the kingdom, as Daniel afterwards was.

Gill: Dan 5:8

Then came in all the king's wise men,.... The whole college of them, the persons before described; over whom, in Nebuchadnezzar's time, Daniel was the chief of the governors, Dan 2:48, these came in readily, in hope of getting both riches and honour:

but they could not read the writing, nor make known to the king the interpretation thereof; for if they could not do the former, it must be impossible to do the latter; of the reason of which, various are the conjectures ^p: as that, though these words were written in Chaldee, yet in characters, as the Samaritan or Phoenician, they did not understand; or were written without points, and so they knew not which were the proper ones to put to them; or they were written according to the position of the letters of the alphabet, called "athbash", of which See Gill on Jer 25:26, or the words were placed so as to be read backward, or else downward, and not straightforward; or they were all in one word; or only the initial letters of words; but the true reason was, that it was so ordained by the Lord, that they should not be able to read and interpret them; this being reserved for another man, Daniel, that he might have the honour, and God the glory.

Gill: Dan 5:9

Then was King Belshazzar greatly troubled,.... A second time, and perhaps more than before; since he had conceived some hope that his wise men would have informed him what this writing was, and the meaning of it; but finding that they were nonplussed by it, it gave him still greater uneasiness:

and his countenance was changed in him; again; very likely, upon the coming in of the wise men, he had a little recovered himself, and became more composed and serene; which appeared in his countenance; but, upon this disappointment, his countenance changed again, and he turned pale, and looked ghastly:

and his lords were astonished; were in the utmost consternation and confusion, when they understood that the writing could neither be read nor interpreted; neither the dignity of their station, nor their numbers, nor their liquor, could keep up their spirits; so that the king had not one with him, to speak a comfortable word to him, or give him any advice in this his time of distress; they were all in the same condition with himself.

Gill: Dan 5:10

Now the queen, by reason of the words of the king and his lords, came into the banquet house,.... Not the wife of Belshazzar, as Porphyry would have it; but rather the queen mother, as Jacchiades, the widow of Evilmerodach his father, whose name was Nitocris; and is spoken of, by Herodotus ^q, as a very prudent woman; and as this seems to be by her words and conduct: though Josephus ^r says it was his grandmother, she who had been the wife of Nebuchadnezzar; and of this opinion were some mentioned by Aben Ezra; whose name was Amyitis; and it appears, by what she says afterwards, that she was well acquainted with affairs in his time; and, being an ancient woman, might be the reason why she was not among the ladies at the feast in the banqueting house; but came into it, without being sent for, on hearing the consternation and distress the king and his lords were in, and the moanful despairing words they expressed on this occasion:

and the queen spake and said, O king, live for ever; the usual salutation given to the kings of Babylon, and other eastern monarchs; see Dan 2:4,

let not thy thoughts trouble thee, nor let thy countenance be changed; at this affair, as if it could never be understood, and the true meaning of it be given; but be of good: cheer, and put on a good countenance; there is hope yet that it may be cleared up to satisfaction.

Gill: Dan 5:11

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, Dan 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, Dan 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, Dan 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.

Gill: Dan 5:12

Forasmuch as an excellent spirit,.... 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:

and knowledge, and understanding, interpreting of dreams; of which interpreting two of Nebuchadnezzar's was a proof:

and showing hard sentences: or explaining enigmas and riddles, or proverbial, parabolical, and figurative phrases and expressions:

and dissolving of doubts: or untying knots, solving problems, and answering knotty, intricate, and difficult questions:

were found in the same Daniel, whom the king named Belteshazzar; 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 Dan 1:7,

now let Daniel be called, and he will show the interpretation; this she was confident of, from the knowledge she had of the above facts.

Gill: Dan 5:13

Then was Daniel brought in before the king,.... Proper officers being sent to seek and find him; and having fetched him from his house or apartment where he lived, which seems to have been in the city of Babylon, though not very probably at court as formerly, he was introduced in form into the king's presence;

and the king spake and said unto Daniel, art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry? by which it appears he did not know him, at least had forgot him; not having admitted him to any familiarity with him, as his grandfather had done; and though the queen had given such great commendations of him, yet the king does not treat him with that respect as might have been expected, and as Nebuchadnezzar did, Dan 4:9, but seems to reproach him with his servile condition, being a captive whom his grandfather had brought out of Judea, as it were triumphing over him and his people; which shows the haughtiness of his heart, and that it was not brought down by this consternation and fright he was thrown into.

Gill: Dan 5:14

I have even heard of thee,.... Very probably he had heard often of him, though he did not think fit to honour him, and use him with that familiarity his grandfather had; or however he had now just heard of him by the queen, whose encomiums of him he recites in her own words:

that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee; which are the express words of his mother, Dan 5:11.

Gill: Dan 5:15

And now the wise men; the astrologers, have been brought in before me,.... For it seems they came not of themselves, or upon hearing his loud cry; but were sent for by him, and came by his orders, and were introduced into his presence by the proper officers:

that they should read this writing, and make known unto me the interpretation thereof; pointing to the writing upon the wall:

but they could not show the interpretation of the thing; nor even read it; though it may be some of them might attempt to read it, and did read it in their way, as well as they could, or at least pretended to read; yet could make no manner of sense of it, which was the thing the king was intent upon.

Gill: Dan 5:16

And I have heard of thee,.... That is, by the queen, which he repeats for the sake of observing what she had said of him, and which gave him encouragement to send for him:

that thou canst make interpretations; of dreams, and of things hard to be understood:

and dissolve doubts; untie knots, solve difficulties, and answer hard and intricate questions:

now if thou canst read the writing, and make known to me the interpretation thereof; that which is upon the wall before thee, and which the wise men of Babylon could not:

thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shall be the third ruler in the kingdom; the same reward he had proposed to the astrologers and soothsayers, Dan 5:7 but what was no temptation or motive to Daniel, as appears by what follows:

Gill: Dan 5:17

Then Daniel answered and said before the king,.... With great freedom, boldness, and intrepidity:

let thy gifts be to thyself; remain with thee; I neither want them, nor desire them; nor will I receive them on condition of reading and interpreting the writing:

and give thy rewards to another; which he had promised to those that could read and interpret the handwriting on the wall; even to be clothed with scarlet, have a golden chain, and be the third ruler in the kingdom. It may be rendered, "or give thy rewards to another" ^s; either keep them thyself, or give them to whomsoever thou pleasest: should it be asked, why Daniel refused gifts now, when he received them from Nebuchadnezzar? it may be answered, he was then young, and wanted them, and could make use of them for the benefit of his countrymen, but now was old, and needed them not; besides, he knew then that the captivity would continue long, but that it was now just at an end, and the monarchy coming into other hands, when these gifts and rewards would be of little use; as also this king was a very wicked one, worse than his grandfather, and he did not choose to receive from him; and especially since the interpretation of the writing would be bad news to him; as well as to let him know that he did not do these things for fee and reward, but for the glory of God; and that as he had freely received such knowledge, he freely communicated it: and therefore adds,

yet I will read the writing to the king, and make known to him the interpretation; in reverence of him as a king, and in subjection to him, and to satisfy him in this matter; for he refused his gifts, not from pride and vanity, and a supercilious contempt of the king and his affairs; nor as being doubtful of success in reading and interpreting the writing; which he well knew he was able to do, and therefore promises it.

Gill: Dan 5:18

O thou king,.... "Hear" ^t, O king; so Aben Ezra supplies it; what he was about to say first, in order to prepare him for the meaning of the handwriting, and the cause of it; or, "thou knowest", as Saadiah supplies it; namely, what follows:

the most high God gave Nebuchadnezzar thy father a kingdom: a very large one, which reached to the ends of the earth: this was not to be ascribed to his predecessor that left it to him; or to his victorious arms, which increased it; or to his idol gods, to whom he attributed it; but to the most high God, from whom promotion alone cometh; and who, being above all gods and kings, sets up, and pulls down, as he pleases; he gave him his large dominions:

and majesty, and glory, and honour; greatness among men; glory and honour from them, on account of the majesty of his person and kingdom; the victories he obtained, and the great things he did to make him famous while he lived, and to perpetuate his memory after death.

Gill: Dan 5:19

And for the majesty that he gave him,.... The greatness of his power, the largeness of his dominions, and the vast armies he had at his command:

all people, nations, and languages, trembled and feared before him; not only those that were subject to him, but those that had only heard of him: who dreaded his approach unto them, and their falling into his victorious hands, and being made vassals to him:

whom he would he slew; and whom he would he kept alive; he ruled in an arbitrary and despotic manner, and kept the power of life and death in his own hands; whom he would he put to death, though ever so innocent; and whom he would he preserved from death, though ever so deserving of it; he had no regard to justice, but acted according to his own will and pleasure. Jacchiades renders the last clause, "whom he would he smote": but both the punctuation of the word, and the antithesis in the text, require the sense our version gives, and which is confirmed by Aben Ezra and Saadiah:

and whom he would he set up: and whom he would he put down; according to his pleasure, he raised persons from a low estate to great dignity, and put them into high posts of honour and profit, as he did Daniel: and others he as much debased, turned them out of their places, and reduced them to the lowest degree of disgrace and poverty; and all according to his absolute and irresistible will, without giving any reason for what he did.

Gill: Dan 5:20

But when his heart was lifted up, and his mind hardened it pride,.... When his heart was elated with his successes and victories, with the enlargement of his dominions, and with his grandeur and glory he had arrived unto; and his pride increased yet more, till he was strengthened and hardened in it: or, "to deal proudly" ^u; and behave haughtily to God and man: or, "to do wickedly", as Jarchi interprets it; for pride and haughtiness of mind puts men, especially great men, kings and monarchs, on doing things extremely vile and wicked:

he was deposed from his kingly throne; not by his nobles and subjects, but by the hand of God, which struck him with madness, and made him unfit for government; obliged him to quit the throne, and to range among the beasts of the field, as is afterwards observed:

and they took his glory from him; the watchers, the angels, or the divine Persons that ordered the tree to be cut down to the roots, Dan 4:14, or it may be rendered impersonally, "and his glory was taken from him" ^w; his glory as a man, being deprived of his reason, and acting like a brute beast; and his glory as a king, which departed from him for a season, while he was driven from men, from his royal palace and court, and lived among beasts, and fed as they did, as follows:

Gill: Dan 5:21

And he was driven from the sons of men,.... From their company, and from conversation with them; his madness was of that kind, that he chose rather to be with beasts than men; it drove him from men, and made him more desirous of being with beasts; or it was so intolerable, that his family, friends, and courtiers, were obliged to remove him from them, from his palace and court, and from all conversation with men, which he was incapable of through his frenzy and madness:

and his heart was made like the beasts; to have the same affections and desires as they have; to crave the same things they did, and like what they liked, and live as they lived: or, "he put his heart with the beasts" ^x; either Nebuchadnezzar himself chose to be with them, and delighted in a beastly life; or God did it; he put such a heart into him, or so disposed it, that it became brutish; though to read the words impersonally, as before, seems best:

and his dwelling was with the wild asses; in a wilderness or field; or rather in some enclosed place, in one of his parks, where such creatures were kept for hunting; among these he dwelt, as being like them, having lost the use of his reason, and so was become stupid and sottish as they:

and they fed him with grass like oxen; as they are fed, and which he chose above any other food:

and his body was wet with the dew of heaven; being without clothes, and lying naked in some open place all night:

till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will: till he came to his senses, and was brought to see and own the sovereign dominion of the one, true, and living God, over all the kingdoms of the earth, and that they are at his dispose; Dan 4:32.

Gill: Dan 5:22

And thou his son, O Belshazzar,.... His grandson; See Gill on Dan 5:1,

hast not humbled thine heart; so as to acknowledge the most high God, and his dependence on him; to own him as his Sovereign, by whom he held his crown and kingdom, and to whom he was accountable; but, on the contrary, lifted up his heart in pride and haughtiness against him:

though thou knewest all this; either by the relation of others, his father and mother, and others; or being an eyewitness of it himself; wherefore his sin was the more aggravated, since he had had an example before him of pride being humbled in a very awful manner, and yet took no warning by it.

Gill: Dan 5:23

But hast lifted up thyself against the Lord of heaven,.... Who made it, and dwells in it; from whence he beholds all the actions of the children of men, and will bring them to an account for them; and yet, though so high and great, such was the insolence of this king, that he dared to lift up himself against him, as if he was above him, and greater than he; and indeed so it may be rendered, "above the Lord of heaven" ^x; which showed his great pride and vanity, his want of knowledge, both of himself, and of the true God. This name of God is the same with Beelsamen ^y; by which the Phoenicians used to call him:

and they have brought the vessels of his house before thee; that is, his servants by his orders had brought the vessels of the temple at Jerusalem, which Nebuchadnezzar had took from thence, and set them upon his table for him and his company to drink out of; which is an instance of the pride of his heart, and of his daring boldness and impiety; see Dan 5:2,

and thou, and thy lords, thy wives, and thy concubines, have drank wine in them; even that very day or night: this Daniel had knowledge of by some means or another; and his intelligence was so good that he could with great certainty affirm it:

and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone; see Dan 5:4,

which see not, nor hear, nor know; no more, than the various metals and materials of which they are made; and therefore it must be great madness and folly to praise such as gods that are below men, and even brutes; have neither the sense of animals, nor the knowledge of men; see Psa 115:4,

and the God in whose hand thy breath is; who gave it to him at first, and as yet continued it in him, and could take it away when he pleased: and whose are all thy ways; counsels and designs, works and actions; under whose direction and control they all are; the events, issue, and success of which all depend upon him; see Jer 10:23,

him hast thou not glorified; by owning him as the only true God; ascribing all he was and had unto him, and giving due worship, adoration, and honour to him; but, on the contrary, setting up his idol gods above him, and treating him, and everything belonging to him, with ignominy and contempt.

Gill: Dan 5:24

Then was the part of the hand sent from him,.... That is, from God: being thus reproached and blasphemed, at that very instant, and for that reason, because the vessels of his sanctuary were profaned, and idol gods were praised, and he despised; he caused part of a hand, the writing fingers of it, to appear on the wall of the king's palace:

and this writing was written; which was then upon the wall, and he points to it.

Gill: Dan 5:25

And this is the writing that was written,.... They are such and such letters, and so to be read, as follows:

MENE, MENE, TEKEL, UPHARSIN; which are Chaldee words, and may be literally rendered, "he hath numbered, he hath numbered"; that is, God hath certainly, perfectly, and exactly numbered; "he hath weighed", God hath weighed thee, Belshazzar; "and they divide the kingdom"; that is, the Medes and Persians, as appears from the following interpretation:

Gill: Dan 5:26

This is the interpretation of the thing,.... Or, "word" ^z; for they might all seem as one word; or this is the sense of the whole:

MENE; as for this word, it signifies,

God hath numbered thy kingdom, and finished it; God had fixed the number of years, how long that monarchy should last, which he was now at the head of, and which was foretold, Jer 25:1, and also the number of years that he should reign over it; and both these numbers were now completed; for that very night Belshazzar was slain, and the kingdom translated to another people: and a dreadful thing it is to be numbered to the sword, famine, and pestilence, or any sore judgment of God for sin, as sometimes men are; so more especially to be appointed to everlasting wrath, and to be numbered among transgressors, among the devils and damned in hell.

Gill: Dan 5:27

TEKEL,.... As for the meaning of this word, and what it points at, it is this:

thou art weighed in the balances: of justice and truth, in the holy righteous law of God; as gold, and jewels, and precious stones, are weighed in the scales by the goldsmith and jeweller with great exactness, to know the worth of them:

and art found wanting; found to be adulterated gold, reprobate silver, bad coin, a false stone; found to be a worthless man, a wicked prince, wanting the necessary qualifications of wisdom, goodness, mercy, truth, and justice. The Scriptures of truth, the word of God, contained in the books of the Old and New Testament, are the balances of the sanctuary, in which persons, principles, and practices, are to be weighed; and sad it is where they are found light and wanting: men, both of high and low degree, when put here, are lighter than vanity. The Pharisee, or self-righteous person, when weighed in the balance of God's law, which is holy, just, and good, will be found wanting of that holiness and righteousness he pretends to, and appear to be an unholy and an unrighteous man; his righteousness, neither for the matter of it, nor manner of performing it, being agreeable to that law, and so no righteousness in the sense of it, Deu 6:25, it being imperfect, and so leaves him to the curse of it, Gal 3:10, and not being performed in a pure and spiritual manner that it requires, is rejected by it; and miserable will be the case of such a man at the day of judgment, when his works will be found wanting, and not answerable to the demands of a righteous law, and he without the wedding garment of Christ's righteousness, and so naked and speechless. The hypocrite, and formal professor, when weighed in the balance of the Scripture, will be found wanting the true grace of God; his faith will appear to be feigned, and his hope groundless, and his love to be in word and in tongue only, and not at all to answer to the description of true grace given in the word of God; and bad will it be with such persons at last, when at the bridegroom's coming they will be destitute of the oil of true and real grace; only have that which is counterfeit, and the mere lamp of an outward profession, which will then stand them in no stead, or be of any avail unto them: in the same balances are the doctrines and principles of men to be weighed; and, such as are according to them are solid and weighty, and are comparable to gold, silver, and precious stones; but such as are not are light, and like wood, hay, and stubble, which the fire of the word will reveal, try, and burn up, not being able to stand against it; and if these are weighed in the balances, they will be found wanting of real truth and goodness, and be but as chaff to wheat; and what is the one to the other? there is no comparison between them; and dreadful will be the case of false teachers, that make and teach an abomination and a lie; and of those that are given up to believe them, these will not be able to stand the trying hour of temptation, and much less the last and final judgment. Sad for preachers of the word to be found wanting in their ministry, and hearers to be wanting in their duty; not taking care neither what they hear, nor how they hear, or whether they put in practice the good they do hear.

Gill: Dan 5:28

PERES,.... The singular of "Pharsin", Dan 5:25. The sense of this word is,

thy kingdom is divided: which, though it consisted of various provinces, united under Belshazzar, now should be broken and separated from him:

and given to the Medes and Persians; to Darius the Mede, and to Cyrus the Persian, who was a partner for a while with his uncle Darius in the government of the empire: there is an elegant play on words in the words "Peres" and "Persians"; and a grievous thing it is to sinners, not only to have body and soul divided at death, but to be divided and separated from God to all eternity; and to hear that sentence, "depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels".

Gill: Dan 5:29

Then commanded Belshazzar,.... As soon as he had heard the writing read and interpreted; instead of being full of wrath, as might have been expected, he orders the reward promised to be given, to show he had a regard to his word and honour, as a king; and to secure his credit with his nobles and people; and perhaps he might not understand, by Daniel's interpretation, that the destruction of him and his kingdom was so near at hand as it was; or he might put this evil day far from him, and hope it might be prevented:

and they clothed Daniel with scarlet; the king's servants by his orders: or,

that they should clothe Daniel with scarlet ^a; these were his orders; but whether executed is not certain; probably not, since the king was slain the same night; and so the rest of the clauses may be read,

and should put a chain of gold about his neck, and should make proclamation concerning him, that he should be the third ruler in the kingdom; all which was the reward promised to him that should read and interpret the writing, Dan 5:7, but that this was done, the king's death being so sudden, does not appear; and therefore it is needless to inquire the reasons of Daniel's acceptance after his refusal.

Gill: Dan 5:30

In that night was Belshazzar, the king of the Chaldeans, slain. Not by a servant of his own, as Jacchiades; or by an eunuch, one of his guards, as Saadiah and Joseph ben Gorion ^b; but by Gadales and Gobryas, who led Cyrus's army up the river Euphrates into the city of Babylon, its course being turned; the inhabitants of which being revelling and rioting, and the gates open, these men went up to the king's palace; the doors of which being opened by the king's orders to know what was the matter, they rushed in, and finding him standing up with his sword drawn in his own defence, they fell upon him, and slew him, and all about him, as Xenophon ^c relates; and this was the same night the feast was, and the handwriting was seen, read, and interpreted. This was after a reign of seventeen years; for so Josephus says ^d, that Baltasar or Belshazzar, in whose reign Babylon was taken, reigned seventeen years; and so many years are assigned to him in Ptolemy's canon; though the Jewish chronicle ^e allows him but three years, very wrongly, no more of his reign being mentioned in Scripture: see Dan 7:1. His death, according to Bishop Usher ^f, Mr. Whiston ^g, and Mr. Bedford ^h, was in the year of the world 3466 A.M., and 538 B.C. Dean Prideaux ⁱ places it in 539 B.C.

Gill: Dan 5:31

And Darius the Median took the kingdom,.... This was Cyaxares the son of Astyages, and uncle of Cyrus; he is called the Median, to distinguish him from another Darius the Persian, that came after, Ezr 4:5, the same took the kingdom of Babylon from Cyrus who conquered it; he took it with his consent, being the senior prince and his uncle. Darius reigned not long, but two years; and not alone, but Cyrus with him, though he is only mentioned. Xenophon ^k says, that Cyrus, after he took Babylon, set out for Persia, and took Media on his way; and, saluting Cyaxares or Darius, said that there was a choice house and court for him in Babylon, where he might go and live as in his own:

being about threescore and two years old; and so was born in the eighth year of Nebuchadnezzar, the year in which Jechoniah was carried captive, 2Ki 24:12, thus God in his counsels and providence took care that a deliverer of his people should be raised up and provided against the appointed time. Darius was older than Cyrus, as appears by several passages in Xenophon; in one place ^l Cyaxares or Darius says,

"since I am present, and am "elder" than Cyrus, it is fit that I should speak first;''

and in another place ^m, Cyrus, writing to him, says,

"I give thee counsel, though I am the younger''

and by comparing this account of the age of Darius with a passage in Cicero, which gives the age of Cyrus, we learn how much older than he Darius was; for, out of the books of Dionysius the Persian, he relates ⁿ, that Cyrus dreaming he saw the sun at his feet, which he three times endeavoured to catch and lay hold upon, but in vain, it sliding from him; this, the Magi said, portended that he should reign thirty years, and so he did; for he lived to be seventy years of age, and began to reign when he was forty; which, if reckoned from his reigning with his uncle, then he must be twenty two years younger; or if from the time of his being sole monarch, then the difference of age between them must be twenty four years; though it should be observed that those that make him to reign thirty years begin his reign from the time of his being appointed commander-in-chief of the Medes and Persians by Cyaxares ^o, which was twenty three years before he reigned alone, which was but seven years ^p; and this account makes but very little difference in their age; and indeed some ^q have taken them to be one and the same, their descent, age, and succession in the Babylonian empire, agreeing.

Commentary -- Verse Notes / Footnotes

NET Notes: Dan 5:7

¹ tn Aram “in strength.”

² tn Aram “cause to enter.”

³ tn Aram “answered and said.”

⁴ sn Purple was a color associated with royalty in the ancient world.

⁵ tn The term translated “golden collar” here probably refers to something more substantial than merely a gold chain (cf. NIV, NCV, NRSV, NLT) or necklace (cf. NASB).

NET Notes: Dan 5:8

¹ tc Read וּפִשְׁרֵהּ (ufishreh) with the Qere rather than וּפִשְׁרָא (ufishra’) of the Kethib.

NET Notes: Dan 5:9

¹ tn Aram “his visage altered upon him.” So also in v. 10.

NET Notes: Dan 5:10

¹ tn Aram “words of the king.”

² tn Aram “the queen” (so NAB, NASB, NIV, NRSV). In the following discourse this woman is able to recall things about Daniel that go back to the days of Nebuchadnezzar, things that Belshazzar does not seem to recollect. It is likely that she was the wife not of Belshazzar but of Nabonidus or perhaps even Nebuchadnezzar. In that case, “queen” here means “queen mother” (cf. NCV “the king’s mother”).

³ tn Aram “The queen.” The translation has used the pronoun “she” instead because repetition of the noun here would be redundant in terms of English style.

NET Notes: Dan 5:11

¹ tn Aram “[there were] discovered to be in him.”

² tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.

³ tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”

⁴ tc The MT includes a redundant reference to “your father the king” at the end of v. 11. None of the attempts to explain this phrase as original are very convincing. The present translation deletes the phrase, following Theodotion and the Syriac.

NET Notes: Dan 5:12

¹ tc The translation reads מִפְשַׁר (mifshar) rather than the MT מְפַשַּׁר (mÿfashar) and later in the verse reads וּמִשְׁרֵא (mishre’) rather than the MT וּמְשָׁרֵא (mÿshare’). The Masoretes have understood these Aramaic forms to be participles, but they are more likely to be vocalized as infinitives. As such, they have an epexegetical function in the syntax of their clause.

² tn Aram “to loose knots.”

³ tn Aram “let [Daniel] be summoned.”

NET Notes: Dan 5:14

¹ tn Aram “there has been found in you.”

NET Notes: Dan 5:15

¹ tn The Aramaic text does not have “and.” The term “astrologers” is either an appositive for “wise men” (cf. KJV, NKJV, ASV, RSV, NRSV), or the construction is to be understood as asyndetic (so the translation above).

NET Notes: Dan 5:16

¹ tn The Aramaic text has also the words “about you.”

² tn Or perhaps “one of three rulers,” in the sense of becoming part of a triumvir. So also v. 29.

NET Notes: Dan 5:17

¹ tn Or “the.”

NET Notes: Dan 5:18

¹ tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.

NET Notes: Dan 5:19

¹ tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”

² tn Aram “let live.” This Aramaic form is the aphel participle of חַיָה(khayah, “to live”). Theodotion and the Vulgate mistakenly take the form to be from מְחָא (mÿkha’, “to smite”).

NET Notes: Dan 5:20

¹ tn Aram “heart.”

² sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.

NET Notes: Dan 5:21

¹ tn Aram “heart.”

² tn Aram “his dwelling.”

NET Notes: Dan 5:22

¹ tn Or “descendant”; or “successor.”

² tn Aram “your heart.”

NET Notes: Dan 5:23

¹ tn Aram “which.”

² tn Aram “in whose hand [are].”

NET Notes: Dan 5:25

¹ tc The Greek version of Theodotion lacks the repetition of מְנֵא (mÿne’, cf. NAB).

² tc The Aramaic word is plural. Theodotion has the singular (cf. NAB “PERES”).

NET Notes: Dan 5:26

¹ tn Or “word” or “event.” See HALOT 1915 s.v. מִלָּה.

² tn The Aramaic term מְנֵא (mÿne’) is a noun referring to a measure of weight. The linkage here to the verb “to number” (Aram. מְנָה, mÿnah) is a case of paronomasia rather than strict etymology. So also with תְּקֵל (tÿqel) and פַרְסִין (farsin). In the latter case there is an obvious wordplay with the name “Persian.”

NET Notes: Dan 5:28

¹ sn Peres (פְּרֵס) is the singular form of פַרְסִין (pharsin) in v. 25.

NET Notes: Dan 5:29

¹ tn Aram “Belshazzar spoke.”

NET Notes: Dan 5:30

¹ tn Aram “king of the Chaldeans.”

² sn The year was 539 B.C. At this time Daniel would have been approximately eighty-one years old. The relevant extra-biblical records describing the fall of Babylon include portions of Herodotus, Xenophon, Berossus (cited in Josephus), the Cyrus Cylinder, and the Babylonian Chronicle.

NET Notes: Dan 5:31

¹ sn Beginning with 5:31, the verse numbers through 6:28 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 5:31 ET = 6:1 AT, 6:1 ET = 6:2 AT, 6:2 ET = 6:3 AT, 6:3 ET = 6:4 AT, etc., through 6:28 ET = 6:29 AT. Beginning with 7:1 the verse numbers in the English Bible and the Aramaic text are again the same.

Geneva Bible: Dan 5:7

The king cried aloud to bring in ^{( g )} the astrologers, the Chaldeans, and the soothsayers. [And] the king spake, and said to the wise [men] of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and [have] a chain of gold about his neck, and shall be the third ruler in the kingdom.

^{( g )} Thus the wicked in their troubles seek many means, which draw them from God, because they do not seek for him who is the only comfort in all afflictions.

Geneva Bible: Dan 5:10

[Now] the ^{( h )} queen, by reason of the words of the king and his lords, came into the banquet house: [and] the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed:

^{( h )} That is, his grandmother, Nebuchadnezzar's wife, who because of her age was not at the feast before, but came there when she heard of this strange news.

Geneva Bible: 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 ^{( 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.

Geneva Bible: Dan 5:14

I have even heard of thee, that ^{( k )} the spirit of the gods [is] in thee, and [that] light and understanding and excellent wisdom is found in thee.

^{( k )} For the idolaters thought that the angels had power as God, and therefore held them in the same estimation that they held God, thinking that the spirit of prophecy and understanding came from them.

Geneva Bible: Dan 5:18

O thou king, the most high God gave ^{( l )} Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:

^{( l )} Before he read the writing, he declares to the king his great ingratitude toward God, who could not be moved to give him the glory, considering God's wonderful work toward his grandfather, and so shows that he does not sin from ignorance but from malice.

Geneva Bible: Dan 5:24

^{( m )} Then was the part of the hand sent from him; and this writing was written.

^{( m )} After God had for such a long time deferred his anger, and patiently waited for your repentance.

Geneva Bible: Dan 5:25

And this [is] the writing that was written, ^{( n )} MENE, MENE, TEKEL, UPHARSIN.

^{( n )} This word is written twice because of the certainty of the thing, showing that God had most surely decided: it signifies also that God has appointed a term for all kingdoms, and that a miserable end will come on all that raise themselves against him.

Geneva Bible: Dan 5:31

And Darius ^{( o )} the Median took the kingdom, [being] about threescore and two years old.

^{( o )} Cyrus his son-in-law gave him this title of honour, even though Cyrus in effect had the dominion.

Commentary -- Verse Range Notes

TSK Synopsis: Dan 5:1-31

1 Belshazzar's impious feast.

5 A hand-writing unknown to the magicians, troubles the king.

10 At the commendation of the queen Daniel is brought.

17 He, reproving the king of pride and idolatry,

25 reads and interprets the writing.

30 The monarchy is translated to the Medes.

Maclaren: Dan 5:17-31

Mene, Tekel, Peres

Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. 18. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: 19. And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. 20. But when his heart was lifted up, and his mind. hardened in pride, he was deposed from his kingly throne, and they took his glory from him: 21. And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will. 22. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; 23. But hast lifted up thyself against the Lord of Heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: 24. Then was the part of the hand sent from him; and this writing was written. 25. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN.' 26. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. 27. TEKEL; Thou art weighed in the balances, and art found wanting. 28. PERES; Thy kingdom is divided, and given to the Medes and Persians. 29. Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. 30. In that night was Belshazzar the king of the Chaldeans slain. 31. And Darius the Median took the kingdom, being about threescore and two years old.'--Daniel 5:17-31.

BELSHAZZAR is now conceded to have been a historical personage, the son of the last monarch of Babylon, and the other name in the narrative which has been treated as erroneous--namely, Darius--has not been found to be mentioned elsewhere, but is not thereby proved to be a blunder. For why should it not be possible for Scripture to preserve a name that secular history has not yet been ascertained to record, and why must it always be assumed that, if Scripture and cuneiform or other documents differ, it is Scripture that must go to the wall?

We do not deal with the grim picture of the drunken orgy, turned into abject terror as the fingers of a man's hand' came forth out of empty air, and in the full blaze of the candlestick' wrote the illegible signs. There is something blood-curdling in the visibility of but a part of the hand and its busy writing. Whose was the body, and where was it? No wonder if the riotous mirth was frozen into awe, and the wine lost flavour. Nor need we do more than note the craven-hearted flattery addressed to Daniel by the king, who apparently had never heard of him till the queen spoke of him just before. We have to deal with the indictment, the sentence, and the execution.

I. The Indictment. Daniel's Tone Is Noticeably Stern.

He has no reverential preface, no softening of his message. His words are as if cut with steel on the rock. He brushes aside the promises of vulgar decorations and honours with undisguised contempt, and goes straight to his work of rousing a torpid conscience.

Babylon was the embodiment and type of the godless world-power, and Belshazzar was the incarnation of the spirit which made Babylon. So Daniel's indictment gathers together the main forms of sin, which cleave to every godless national or individual life. And he begins with that feather-brained frivolity which will learn nothing by example. Nebuchadnezzar's fate might have taught his successors what came of God-forgetting arrogance, and attributing success to oneself; and his restoration might have been an object-lesson to teach that devout recognition of the Most High as sovereign was the beginning of a king's prosperity and sanity. But Belshazzar knew all this, and ignored it all. Was he singular in that? Is not the world full of instances of the ruin that attends godlessness, which yet do not check one godless man in his career? The wrecks lie thick on the shore, but their broken sides and gaunt skeletons are not warnings sufficient to keep a thousand other ships from steering right on to the shoals. Of these godless lives it is true, This their way is their folly; yet their posterity approve their sayings,' and their doings, and say and do them over again. Incapacity to learn by example is a mark of godless lives.

Further, Belshazzar lifted up' himself against the Lord of heaven,' and glorified not Him in whose hand was his breath and whose were all his ways.' The very essence of all sin is that assertion of self as Lord, as sufficient, as the director of one's path. To make myself my centre, to depend on myself, to enthrone my own will as sovereign, is to fly in the face of nature and fact, and is the mother of all sin. To live to self is to die while we live; to live to God is to live even while we die. Nations and individuals are ever tempted thus to ignore God, and rebelliously to say, Who is Lord over us?' or presumptuously to think themselves architects of their own fortunes, and sufficient for their own defence. Whoever yields to that temptation has let the prince of the devils' in, and the inferior evil spirits will follow. Positive acts are not needed; the negative omission to glorify' the God of our life binds sin on us.

Further, Belshazzar, the type of godlessness, had desecrated the sacrificial vessels by using them for his drunken carouse, and therein had done just what we do when we take the powers of heart and mind and will, which are meant to be filled with affections, thoughts, and purposes, that are an odour of a sweet smell, well-pleasing to God,' and desecrate them by pouring from them libations before creatures. Is not love profaned when it is lavished on men or women without one reference to God? Is not the intellect desecrated when its force is spent on finite objects of thought, and never a glance towards God? Is not the will prostituted from its high vocation when it is used to drive the wheels of a God-ignoring life?

The coin bears the image and superscription of the true king. It is treason to God to render it to any paltry Caesar' of our own coronation. Belshazzar was an avowed idolater, but many of us are worshipping gods which see not, nor hear, nor know' as really as he did. We cannot but do so, if we are not worshipping God; for men must have some person or thing which they regard as their supreme good, to which the current of their being sets, which, possessed, makes them blessed; and that is our god, whether we call it so or not.

Further, Belshazzar was carousing while the Medes and Persians were ringing Babylon round, and his hand should have been grasping a sword, not a wine-cup. Drunkenness and lust, which sap manhood, are notoriously stimulated by peril, as many a shipwreck tells when desperate men break open the spirit casks, and go down to their death intoxicated, and as many an epidemic shows when morality is flung aside, and mad vice rules and reels in the streets before it sinks down to die. A nation or a man that has shaken off God will not long keep sobriety or purity.

Maclaren: Dan 5:25

II. After The Stern Catalogue Of Sins Comes The Tremendous Sentence.

Daniel speaks like an embodied conscience, or like an avenging angel, with no word of pity, and no effort to soften or dilute the awful truth. The day for wrapping up grim facts in muffled words was past. Now the only thing to be done was to bare the sword, and let its sharp edge cut. The inscription, as given in Daniel 5:25, is simply Numbered, numbered, weighed and breakings.' The variation in Daniel 5:28 (Peres) is the singular of the noun used in the plural in Daniel 5:25, with the omission of U,' which is merely the copulative and.' The disjointed brevity adds to the force of the words. Apparently, they were not written in a character which the king's wise men' could read, and probably were in Aramaic letters as well as language, which would be familiar to Daniel.

Of course, a play on the word Peres' suggests the Persian as the agent of the breaking. Daniel simply supplied the personal application of the oracular writing. He fits the cap on the king's head. God hath numbered thy kingdom, thou art weighed, thy kingdom is divided' (broken).

These three fatal words carry in them the summing up of all divine judgment, and will be rung in the ears of all who bring it on themselves. Belshazzar is a type of the end of every godless world-power and of every such individual life. Numbered'--for God allows to each his definite time, and when its sum is complete, down falls the knife that cuts the threads. Weighed' --for after death the judgment,' and a godless life, when laid in the balance which His hand holds, is altogether lighter than vanity.' Breakings'--for not only will the godless life be torn away from its possessions with much laceration of heart and spirit, but the man himself will be broken like some earthen vessel coming into sharp collision with an express engine. Belshazzar saw the handwriting on the same night in which it was carried out in act; we see it long before, and we can read it. But some of us are mad enough to sit unconcerned at the table, and go on with the orgy, though the legible letters are gleaming plain on the wall.

III. The Execution Of The Sentence Need Not Occupy Us Long.

Belshazzar so little realised the facts, that he issued his order to deck out Daniel in the tawdry pomp he had promised him, as if a man with such a message would be delighted with purple robes and gold chains, and made him third ruler of the kingdom which he had just declared was numbered and ended by God. The force of folly could no further go. No wonder that the hardy invaders swept such an imbecile from his throne without a struggle! His blood was red among the lees of the wine-cups, and the ominous writing could scarcely have faded from the wall when the shouts of the assailants were heard, the palace gates forced, and the half-drunken king, alarmed too late, put to the sword. He that, being often reproved, hardeneth his neck shall suddenly be destroyed, and that without remedy.'

MHCC: Dan 5:1-9

Belshazzar bade defiance to the judgments of God. Most historians consider that Cyrus then besieged Babylon. Security and sensuality are sad proofs of approaching ruin. That mirth is sinful indeed, which profanes sacred things; and what are many of the songs used at modern feasts better than the praises sung by the heathens to their gods! See how God struck terror upon Belshazzar and his lords. God's written word is enough to put the proudest, boldest sinner in a fright. What we see of God, the part of the hand that writes in the book of the creatures, and in the book of the Scriptures, should fill us with awful thoughts concerning that part which we do not see. If this be the finger of God, what is his arm when made bare? And what is He? The king's guilty conscience told him that he had no reason to expect any good news from heaven. God can, in a moment, make the heart of the stoutest sinner to tremble; and there needs no more than to let loose his own thoughts upon him; they will give him trouble enough. No bodily pain can equal the inward agony which sometimes seizes the sinner in the midst of mirth, carnal pleasures, and worldly pomp. Sometimes terrors cause a man to flee to Christ for pardon and peace; but many cry out for fear of wrath, who are not humbled for their sins, and who seek relief by lying vanities. The ignorance and uncertainty concerning the Holy Scriptures, shown by many who call themselves wise, only tend to drive sinners to despair, as the ignorance of these wise men did.

MHCC: Dan 5:10-17

Daniel was forgotten at court; he lived privately, and was then ninety years of age. Many consult servants of God on curious questions, or to explain difficult subjects, but without asking the way of salvation, or the path of duty. Daniel slighted the offer of reward. He spoke to Belshazzar as to a condemned criminal. We should despise all the gifts and rewards this world can give, did we see, as we may by faith, its end hastening on; but let us do our duty in the world, and do it all the real service we can.

MHCC: Dan 5:18-31

Daniel reads Belshazzar's doom. He had not taken warning by the judgments upon Nebuchadnezzar. And he had insulted God. Sinners are pleased with gods that neither see, nor hear, nor know; but they will be judged by One to whom all things are open. Daniel reads the sentence written on the wall. All this may well be applied to the doom of every sinner. At death, the sinner's days are numbered and finished; after death is the judgment, when he will be weighed in the balance, and found wanting; and after judgment the sinner will be cut asunder, and given as a prey to the devil and his angels. While these things were passing in the palace, it is considered that the army of Cyrus entered the city; and when Belshazzar was slain, a general submission followed. Soon will every impenitent sinner find the writing of God's word brought to pass upon him, whether he is weighed in the balance of the law as a self-righteous Pharisee, or in that of the gospel as a painted hypocrite.

Matthew Henry: Dan 5:1-9

We have here Belshazzar the king very gay, but all of a sudden very gloomy, and in straits in the fulness of his sufficiency. See how he affronts God, and God affrights him; and wait what will be the issue of this contest; and whether he that hardened his heart against God prospered.

I. See how the king affronted God, and put contempt upon him. He made a great feast, or banquet of wine; probably it was some anniversary solemnity, in honour off his birthday or coronation-day, or in honour of some of their idols. Historians say that Cyrus, who was now with his army besieging Babylon, knew of this feast, and presuming that they then would be off their guard, somno vinoque sepulti - buried in sleep and wine, took that opportunity to attack the city, and so with the more ease made himself master of it. Belshazzar upon this occasion invited a thousand of his lords to come and drink with him. Perhaps they were such as had signalized themselves in defense of the city against the besiegers; or these were his great council of war, with whom, when they had well drunk, he would advise what was further to be done. And they were to look upon it as a great favour that he drank wine before them, for it was the pride of those eastern kings to be seldom seen. He drank wine before them, for he made this feast, as Ahasuerus did, to show the honour of his majesty. Now in this sumptuous feast, 1. He put an affront upon the providence of God and bade defiance to his judgments. His city was now besieged; a powerful enemy was at his gates; his life and kingdom lay at stake. In all this the hand of the Lord had gone out against him, and by it he called him to weeping, and mourning, and girding with sackcloth. God's voice cried in the city, as Jonah to Nineveh, Yet forty days, or fewer, and Babylon shall be destroyed. He should therefore, like the king of Nineveh, have proclaimed a fast; but, as one resolved to walk contrary to God, he proclaims a feast, and behold joy and gladness, slaying oxen, killing sheep, eating flesh, and drinking wine, as if he dared the Almighty to do his worst, Isa 22:12, Isa 22:13. To show how little fear he had of being forced to surrender, for want of provisions, he spent thus extravagantly. Note, Security and sensuality are sad presages of approaching ruin. Those that will not be warned by judgments of God may expect to be wounded by them. 2. He put an affront upon the temple of God, and bade defiance to his sanctuary, Dan 5:2. While he tasted the wine, he commanded to bring the vessels of the temple, that they might drink in them. When he tasted how rich and fine the wine was, "O,"said he, "it is a pity but we should have holy vessels to drink such delicious wine as this in,"which was looked upon as a piece of wit, and, to carry on the humour, the vessels of the temple were immediately sent for. Nay, there seems to have been something more in it than a frolic, and that it was done in a malicious despite to the God of Israel. The heart of his people was very much upon these sacred vessels, as appears from Jer 27:16, Jer 27:18. Their principal care, at their return, was about these, Ezr 1:7. Now, we may suppose, they had an expectation of their deliverance approaching, reckoning the seventy years of their captivity near a period; and some of them might perhaps have given out some words to that purport, that shortly they should have the vessels of the sanctuary restored to them, in defiance of which Belshazzar here proclaims them to be his own, will keep them in store no longer, but will make use of them among his own plate. Note, That mirth is sinful indeed, and fills the measure of men's iniquity apace, which profanes sacred things and jests with them. This ripened Babylon for ruin - that no songs would serve them but the songs of Zion (Psa 137:3), no vessels but the vessels of the sanctuary. Let those who thus sacrilegiously alienate what is dedicated to God and his honour know that he will not be mocked. 3. He put an affront upon God himself, and bade defiance to his deity; for they drank wine, and praised the gods of gold and silver, Dan 5:4. They gave that glory to images, the work of their own hands and creatures of their own fancy, which is due to the true and living God only. They praised them either with sacrifices offered to them or with songs sung in honour of them. When their heads were giddy, and their hearts merry, with wine, they were in the fittest frame to praise the gods of gold and silver, wood and stone; for one would think that men in their senses, who had the command of a clear and sober thought, could not be guilty of so gross an absurdity; they must be intoxicated ere they could be so infatuated. Drunken worshippers, who are not men, but beasts, are the most proper for the service of dunghill deities, that are not gods, but devils. They have erred through wine, Isa 27:7. They drank wine, and praised their idol-gods, as if they had been the founders of their feast and the givers of all good things to them. Or, when they were drinking wine, they praised their gods by drinking healths to them; and the king drank wine before them (Dan 5:1), that is, he began the health, first to this god, and then to the other, till they went through the bead-roll or farrago of them, those of wood and stone not excepted. Note, Immorality and impiety, vice and profaneness, strengthen the hands and advance the interests one of another. Drunken frolics were an introduction to idolatry, and then idolatrous healths were a shoeing-horn to further drunkenness.

II. See how God affrighted the king, and struck a terror upon him. Belshazzar and his lords are in the midst of their revels, the cups going round apace, and all upon the merry pin, drinking confusion, it may be, to Cyrus and his army, and roaring out huzzas, in confidence of the speedy raising of the siege; but the hour had come when that must be fulfilled which had been long ago said of the king of Babylon, when his city should be besieged by the Persians and Medes, Isa 21:2-4. The night of my pleasures has he turned into fear to me. The mirth of this ball at court must be spoiled, and a damp cast upon their jollity, though the king himself be master of the revels; immediately, when God speaks the word, we have him and all his guests in the utmost confusion, and the end of their mirth is heaviness. 1. There appear the fingers of a man's hand writing on the plaster of the wall, before the king's face (Dan 5:5), "the angel Gabriel,"say the rabbin, "directing these fingers and writing by them.""That divine hand"(says a rabbi of our own, Dr. Lightfoot) "that had written the two tables for a law to his people now writes the doom of Babel and Belshazzar upon the wall."Here was nothing sent to frighten them which made a noise, or threatened their lives, no claps of thunder nor flashes of lightning, no destroying angel with his sword drawn in his hand, only a pen in the hand, writing upon the wall, over-against the candlestick, where they might all see it by the light of their own candle. Note, God's written word is sufficient to put the proudest boldest sinners into a fright, when he is pleased to give it the setting on. The king saw the part of the hand that wrote, but saw not the person whose hand it was, which made the thing more frightful. Note, What we see of God, the part of the hand that writes in the book of the creatures and the book of the scriptures ( Lo, these are parts of his ways, Job 26:14), may serve to possess us with awful thoughts concerning that of God which we do not see. If this be the finger of God, what is his arm made bare? And what is he? 2. The king is immediately seized with a panic fear (Dan 5:6): His countenance was changed (his colour went and came); the joints of his loins were loosed, so that he had no strength in them, but was struck with a pain in his back, as is usual in a great fright; his knees smote one against another, so violently did he tremble like an aspen leaf. But what was the matter? Why is he in such a fright? He perceives not what is written, and how does he know but it may be some happy presage of deliverance to him and to his kingdom? But the business was his thoughts troubled him; his own guilty conscience flew in his face, and told him that he had no reason to expect any good news from Heaven, and that the hand of an angel could write nothing but terror to him. He that knew himself liable to the justice of God immediately concluded this to be an arrest in his name, a summons to appear before him. Note, God can soon awaken the most secure and make the heart of the stoutest sinner to tremble; and there needs no more to do it than to let loose his own thoughts upon him; they will soon play the tyrant, and give him trouble enough. 3. The wise men of Babylon are immediately called in, to see what they can make of this writing upon the wall, Dan 5:7. The king cried aloud, as one in haste, as one in earnest, to bring the whole college of magicians, to try if they can read this writing, and show the interpretation of it; for the king and all his lords cannot pretend to it, it is out of their sphere. The study of divine revelation (such as they had, or thought they had) and converse with the world of spirits were by the heathen confined to one profession, and no other meddled with it; but what is written to us by the finger of God is legible to all; whoever will may read the mind of God in the scriptures. To engage these wise men to exert the utmost of their skill in this matter, and provoke them to an emulation in the attempt, he promised that whoever would give him a satisfactory account of this writing should be dignified with the highest honours of the court. He knew what these pretenders to wisdom aimed at, and what would please them, and therefore promised them a scarlet robe and a gold chain, glorious things in the eyes of those that know no better. Nay, he should be primus par regni - chief minister of state, the third ruler in the kingdom, next to the king and his heir apparent. 4. The king is disappointed in his expectations from them; they can none of them read the writing, much less interpret it (Dan 5:8), which increases the king's confusion, Dan 5:9. He likes the thing yet worse and worse, and fears that mischief is towards him. His lords also, that had been partners with him in his jollity, are now sharers with him in his terrors; they also were astonished at their wits' end; and neither their numbers nor their refreshment by wine would serve to keep up their spirits. The reason why the wise men could not read the writing was not because it was written in any language or characters unknown to them, but God either cast a mist before their eyes or put such confusion upon their spirits that they could not read it, that the honour of expounding this mystical writing might be reserved for Daniel. Note, The terror of an awakened convinced conscience may justly be increased by the utter insufficiency of all creatures to give it ease or satisfaction.

Matthew Henry: Dan 5:10-29

Here is, I. The information given to the king, by the queen-mother, concerning Daniel, how fit he was to be consulted in this difficult case. It is supposed that this queen was the widow of Evil-Merodach, and was that famous Nitocris whom Herodotus mentions as a woman of extraordinary prudence. She was not present at the feast, as the king's wives and concubines were (Dan 5:2); it was not agreeable to her age and gravity to keep a merry night. But, tidings of the fright which the king and his lords were put into being brought to her apartment, she came herself to the banqueting-house, to recommend to the king a physician for his melancholy. She entreated him not to be discouraged by the insufficiency of his wise men to solve this riddle, for that there was a man in his kingdom that had more than once helped his grandfather at such a dead lift, and, no doubt, could help him, Dan 5:11, Dan 5:12. She could not undertake to read the writing herself, but directed him to one that could; let Daniel be called now, who should have been called first. Now observe, 1. The high character she gives of Daniel: He is a man in whom is the spirit of the holy gods, who has something in him more than human, not only the spirit of a man, which, in all, is the candle of the Lord, but a divine spirit. According to the language of her country and religion, she could not give a higher encomium of any man; she speaks honourably of him as a man that had, (1.) An admirably good head: Light, and understanding, and wisdom, like the wisdom of the gods, were found in him. Such an insight had he into things secret, and such a foresight of things to come, that it was evident he was divinely inspired; he had knowledge and understanding beyond all the other wise men for interpreting dreams, explaining enigmas or hard sentences, untying knots, and resolving doubts. Solomon had a wonderful sagacity of this kind; but it should seem that in these things Daniel had more of an immediate divine direction. Behold, a greater than Solomon himself is here. Yet what was the wisdom of them both compared with the treasures of wisdom hidden in Christ? (2.) He had an admirably good heart: An excellent spirit was found in him, which was a great ornament to his wisdom and knowledge, and qualified him to receive that gift; for God gives to a man that is good in his sight wisdom, and knowledge, and joy. He was of a humble, holy, heavenly spirit, had a devout and gracious spirit, a spirit of zeal for the glory of God and the good of men. This was indeed an excellent spirit. 2. The account she gives of the respect that Nebuchadnezzar had for him; he was much in his favour, and was preferred by him: " The king thy father "(that is, thy grandfather, but even to many generations Nebuchadnezzar might well be called the father of that royal family, for he it was that raised it to such a pitch of grandeur), " the king, I say, thy father, made him master of the magicians. "Perhaps Belshazzar had sometimes, in his pride, spoken slightly of Nebuchadnezzar, and his politics, and the methods of his government, and the ministers he employed, and thought himself wiser than he; and therefore his mother harps upon that. " The king, I say, thy father, to whose good management all thou hast owing, he pronounced him chief of, and gave him dominion over, all the wise men of Babylon, and named him Belteshazzar, according to the name of his god, thinking thereby to put honour upon him;"but Daniel, by constantly making use of his Jewish name himself (which he resolved to keep, in token of his faithful adherence to his religion), had worn out that name; only the queen-dowager remembered it, otherwise he was generally called Daniel. Note, It is a very good office to revive the remembrance of the good services of worthy men, who are themselves modest, and willing that they should be forgotten. 3. The motion she makes concerning him: Let Daniel be called, and he will show the interpretation. By this it appears that Daniel was now forgotten at court. Belshazzar was a stranger to him, knew not that he had such a jewel in his kingdom. With the new king there came in a new ministry, and the old one was laid aside. Note, There are a great many valuable men, and such as might be made very useful, that lie long buried in obscurity, and some that have done eminent services that live to be overlooked and taken no notice of; but, whatever men are, God is not unrighteous to forget the services done to his kingdom. Daniel, being turned out of his place, lived privately, and sought not any opportunity to come into notice again; yet he lived near the court and within call, though Babylon was now besieged, that he might be ready, if there were occasion, to do any good office, by what interest he had among the great ones, for the children of his people. But Providence so ordered it that now, just at the fall of that monarchy, he should by the queen's means be brought to court again, that he might lie there ready for preferment in the ensuing government. Thus do the righteous shine forth out of obscurity, and before honour is humility.

II. The introducing of Daniel to the king, and his request to him to read and expound the writing. Daniel was brought in before the king, Dan 5:13. He was now nearly ninety years of age, so that his years, and honours, and former preferments, might have entitled him to a free admission into the king's presence; yet he was willing to be conducted in, as a stranger, by the master of the ceremonies. Note, 1. The king asks, with an air of haughtiness: Art thou that Daniel who art of the children of the captivity? Being a Jew, and a captive, he was loth to be beholden to him if he could help it. 2. He tells him what an encomium he had heard of him (Dan 5:14), that the spirit of the gods was in him; and he had sent for him to try whether he deserved so high a character or no. 3. He acknowledges that all the wise men of Babylon were baffled; they could not read this writing, nor show the interpretation, Dan 5:16. But, 4. He promises him the same rewards that he had promised them if he would do it, Dan 5:16. It was strange that the magicians, when now, and in Nebuchadnezzar's time, once and again, they were nonplussed, did not attempt something to save their credit; if they had with a good assurance said, "This is the meaning of such a dream, such a writing,"who could disprove them? But God so ordered it that they had nothing at all to say, as, when Christ was born, the heathen oracles were struck dumb.

III. The interpretation which Daniel gave of these mystic characters, which was so far from easing the king of his fears that we may suppose it increased them rather. Daniel was now in years, and Belshazzar was young; and therefore he seems to take a greater liberty of dealing plainly and roundly with him than he had done upon the like occasions with Nebuchadnezzar. In reproving any man, especially great men, there is need of wisdom to consider all circumstances; for they are the reproofs of instruction that are the way of life. In Daniel's discourse here,

1. He undertakes to read the writing which gave them this alarm, and to show them the interpretation of it, Dan 5:17. He slights the offer he made him of rewards, is not pleased that it was mentioned, for he is not one of those that divine for money; what gratuities Nebuchadnezzar gave him afterwards he gladly accepted, but he scorned to bargain for them, or to read the writing to the king for and in consideration of such and such honours promised him. No: " Let thy gifts be to thyself, for they will not be long thine, and give thy fee to another, to any of the wise men whom thou wouldst have most wished to earn it; I value it not."Daniel sees his kingdom now at its last gasp, and therefore looks with contempt upon his gifts and rewards. And thus should we despise all the gifts and rewards that this world can give did we see, as we may by faith, its final period hastening on. Let it give its perishing gifts to another; there are better gifts which we have our eyes and hearts upon; but let us do our duty in the world, do it all the real service we can, read God's writing to it in a profession of religion, and by an agreeable conversation make known the interpretation of it, and then trust God for his gifts, his rewards, in comparison with which all the world can give is mere trash and trifles.

2. He largely recounts to the king God's dealings with his father Nebuchadnezzar, which were intended for instruction and warning to him, Dan 5:18, Dan 5:21. This is not intended for a flourish or an amusement, but is a necessary preliminary to the interpretation of the writing. Note, That we may understand aright what God is doing with us, it is of use to us to review what he has done with others.

(1.) He describes the great dignity and power to which the divine Providence had advanced Nebuchadnezzar, Dan 5:18, Dan 5:19. He had a kingdom, and majesty, and glory, and honour, for aught we know, above what any heathen prince ever had before him; he thought that he got his glory by his own extraordinary conduct and courage, and ascribed his successes to a projecting active genius of his own; but Daniel tells him who now enjoyed what he had laboured for that it was the most high God, the God of gods and Lord of kings (as Nebuchadnezzar himself had called him), that gave him that kingdom, that vast dominion, that majesty wherewith he presided in the affairs of it, and that glory and honour which by his prosperous management he acquired. Note, Whatever degree of outward prosperity any arrive at, they must own that it is of God's giving, not their own getting. Let it never be said, My might, and the power of my hand, have gotten me this wealth, this preferment; but let it always be remembered that it is God that gives men power to get wealth, and gives success to their endeavours. Now the power which God gave to Nebuchadnezzar is here described to be very great in respect both of ability and of authority. [1.] His ability was so strong that it was irresistible; such was the majesty that God gave him, so numerous were the forces he had at command, and such an admirable dexterity he had at commanding them, that, which way soever his sword turned, it prospered. He could captivate and subdue nations by threatening them, without striking a stroke, for all people trembled and feared before him, and would compound with him for their lives upon any terms. See what force is, and what the fear of it does. It is that by which the brutal part of the world, even of the world of mankind, both governs and is governed. [2.] His authority was so absolute that it was uncontrollable. The power which was allowed him, which descended upon him, or which, at least, he assumed, was without contradiction, was absolute and despotic, none shared with him either in the legislative or in the executive part of it. In dispensing punishments he condemned or acquitted at pleasure: Whom he would he slew, and whom he would he saved alive, though both were equally innocent or equally guilty. The jus vitae et necis - the power of life and death was entirely in his hand. In dispensing rewards he granted or denied preferment at pleasure: Whom he would he set up, and whom he would he put down, merely for a humour, and without giving a reason so much as to himself; but it is all ex mero motu - of his own good pleasure, and stat pro ratione voluntas - his will stands for a reason. Such was the constitution of the eastern monarchies, such the manner of their kings.

(2.) He sets before him the sins which Nebuchadnezzar had been guilty of, whereby he had provoked God against him. [1.] He behaved insultingly towards those that were under him, and grew tyrannical and oppressive. The description given of his power intimates his abuse of his power, and that he was directed in what he did by humour and passion, not by reason and equity; so that he often condemned the innocent and acquitted the guilty, both which are an abomination to the Lord. He deposed men of merit and preferred unworthy men, to the great detriment of the public, and for this he was accountable to the most high God, that gave him his power. Note, It is a very hard and rare thing for men to have an absolute arbitrary power, and not to make an ill use of it. Camden has a distich of Giraldus, wherein he speaks of it as a rare instance, concerning our king Henry II of England, that never any man had so much power and did so little hurt with it.

Glorior hoc uno, quod nunquam vidimus unum,

Nec potuisse magis, nec nocuisse minus -

Of him I can say, exulting, that with the same power

to do harm no one was ever more inoffensive.

But that was not all. [2.] He behaved insolently towards the God above him, and grew proud and haughty (Dan 5:20): His heart was lifted up, and there his sin and ruin began; his mind was hardened in pride, hardened against the commands of God and his judgments; he was willful and obstinate, and neither the word of God nor his rod made any lasting impression upon him. Note, Pride is a sin that hardens the heart in all other sin and renders the means of repentance and reformation ineffectual.

(3.) He reminds him of the judgments of God that were brought upon him for his pride and obstinacy, how he was deprived of his reason, and so deposed from his kingly throne (Dan 5:20), driven from among men, to dwell with the wild asses, Dan 5:21. He that would not govern his subjects by rules of reason had not reason sufficient for the government himself. Note, Justly does God deprive men of their reason when they become unreasonable and will not use it, and of their power when they become oppressive and use it ill. He continued like a brute till he knew and embraced that first principle of religion, That the most high God rules. And it is rather by religion than reason that man is distinguished from, and dignified above, the beasts; and it is more his honour to be a subject to the supreme Creator than to be lord of the inferior creatures. Note, Kings must know, or shall be made to know, that the most high God rules in their kingdoms (that is an imperium in imperio - an empire within an empire, not to be excepted against), and that he appoints over them whomsoever he will. As he makes heirs, so he makes princes.

3. In God's name, he exhibits articles of impeachment against Belshazzar. Before he reads him his doom, from the hand-writing on the wall, he shows him his crime, that God may be justified when he speaks, and clear when he judges. Now that which he lays to his charge is, (1.) That he had not taken warning by the judgments of God upon his father (Dan 5:22): Thou his son, O Belshazzar! hast not humbled thy heart, though thou knewest all this. Note, It is a great offence to God if our hearts be not humbled before him to comply both with his precepts and with his providences, humbled by repentance, obedience, and patience; nay, he expects from the greatest of men that their hearts should be humbled before him, by an acknowledgment that, great as they are, to him they are accountable. And it is a great aggravation of the unhumbledness of our hearts when we know enough to humble them but do not consider and improve it, particularly when we know how others have been broken that would not bend, how others have fallen that would not stoop, and yet we continue stiff and inflexible. It makes the sin of children the more heinous if they tread in the steps of their parents' wickedness, though they have seen how dearly it has cost them, and how pernicious the consequences of it have been. Do we know this, do we know all this, and yet are we not humbled? (2.) That he had affronted God more impudently than Nebuchadnezzar himself had done, witness the revels of this very night, in the midst of which he was seized with this horror (Dan 5:23): " Thou hast lifted up thyself against the Lord of heaven, hast swelled with rage against him, and taken up arms against his crown and dignity, in this particular instance, that thou hast profaned the vessels of his house, and made the utensils of his sanctuary instruments of thy iniquity, and, in an actual designed contempt of him, hast praised the gods of silver and gold, which see not, nor hear, nor know anything, as if they were to be preferred before the God that sees, and hears, and knows every thing."Sinners that are resolved to go on in sin are well enough pleased with gods that neither see, nor hear, nor know, for then they may sin securely; but they will find, to their confusion, that though those are the gods they choose those are not the gods they must be judged by, but one to whom all things are naked and open. (3.) That he had not answered the end of his creation and maintenance: The God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified. This is a general charge, which stands good against us all; let us consider how we shall answer it. Observe, [1.] Our dependence upon God as our creator, preserver, benefactor, owner, and ruler; not only from his hand our breath was at first, but in his hand our breath is still; it is he that holds our souls in life, and, if he take away our breath, we die. Our times being in his hand, so is our breath, by which our times are measured. In him we live, and move, and have our being; we live by him, live upon him, and cannot live without him. The way of man is not in himself, not at his own command, at his own disposal, but his are all our ways; for our hearts are in his hand, and so are the hearts of all men, even of kings, who seem to act most as free-agents. [2.] Our duty to God, in consideration of this dependence; we ought to glorify him, to devote ourselves to his honour and employ ourselves in his service, to make it our care to please him and our business to praise him. [3.] Our default in this duty, notwithstanding that dependence; we have not done it; for we have all sinned, and come short of the glory of God. This is the indictment against Belshazzar; there needs no proof, it is made good by the notorious evidence of the fact, and his own conscience cannot but plead guilty to it. And therefore,

4. He now proceeds to read the sentence, as he found it written upon the wall: " Then "(says Daniel) "when thou hast come to such a height of impiety as thus to trample upon the most sacred things, then when thou wast in the midst of thy sacrilegious idolatrous feast, then was the part of the hand, the writing fingers, sent from him, from that God whom thou didst so daringly affront, and who had borne so long with thee, but would bear no longer; he sent them, and this writing, thou now seest, was written, Dan 5:24. It is he that now writes bitter things against thee, and makes thee to possess thy iniquities, "Job 13:26. Note, As the sin of sinners is written in the book of God's omniscience, so the doom of sinners is written in the book of God's law; and the day is coming when those books shall be opened, and they shall be judged by them. Now the writing was, Mene, Mene, Tekel, Upharsin, Dan 5:25. It is well that we have an authentic exposition of these words annexed, else we could make little of them, so concise are they; the signification of them is, He has numbered, he has weighed, and they divide. The Chaldean wise men, because they knew not that there is but one God only, could not understand who this He should be, and for that reason (some think) the writing puzzled them. (1.) Mene; that is repeated, for the thing is certain - Mene, mene; that signifies, both in Hebrew and Chaldee, He has numbered and finished, which Daniel explains thus (Dan 5:26): " God has numbered thy kingdom, the years and days of the continuance of it; these were numbered in the counsel of God, and now they are finished; the term has expired for and during which thou wast to hold it, and now it must be surrendered. Here is an end of thy kingdom."(2.) Tekel; that signifies, in Chaldee, Thou art weighed, and, in Hebrew, Thou art too light. So Dr. Lightfoot. For this king and his actions are weighed in the just and unerring balances of divine equity. God does as perfectly know his true character as the goldsmith knows the weight of that which he has weighed in the nicest scales. God does not give judgment against him till he has first pondered his actions, and considered the merits of his case. "But thou art found wanting, unworthy to have such a trust lodged in thee, a vain, light, empty man, a man of no weight or consideration."(3.) Upharsin, which should be rendered, and Pharsin, or Peres. Parsin , in Hebrew, signifies the Persians; Paresin , in Chaldee, signifies dividing; Daniel puts both together (Dan 5:28): " Thy kingdom is divided, is rent from thee, and given to the Medes and Persians, as a prey to be divided among them."Now this may, without any force, be applied to the doom of sinners. Mene, Tekel, Peres, may easily be made to signify death, judgment, and hell. At death, the sinner's days are numbered and finished; after death the judgment, when he will be weighed in the balance and found wanting; and after judgment the sinner will be cut asunder, and given as a prey to the devil and his angels. Daniel does not here give Belshazzar such advice and encouragement to repent as he had given Nebuchadnezzar, because he saw the decree had gone forth and he would not be allowed any space to repent.

One would have thought that Belshazzar would be exasperated against Daniel, and, seeing his own case desperate, would be in a rage against him. But he was so far convicted by his own conscience of the reasonableness of all he said that he objected nothing against it; but, on the contrary, gave Daniel the reward he promised him, put on him the scarlet gown and the gold chain, and proclaimed him the third ruler in the kingdom (Dan 5:29), because he would be as good as his word, and because it was not Daniel's fault if the exposition of the hand-writing was not such as he desired. Note, Many show great respect to God's prophets who yet have no regard to his word. Daniel did not value these titles and ensigns of honour, yet would not refuse them, because they were tokens of his prince's good-will: but we have reason to think that he received them with a smile, foreseeing how soon they would all wither with him that bestowed them. They were like Jonah's gourd, which came up in a night and perished in a night, and therefore it was folly for him to be exceedingly glad of them.

Matthew Henry: Dan 5:30-31

Here is, 1. The death of the king. Reason enough he had to tremble, for he was just falling into the hands of the king of terrors, Dan 5:30. In that night, when his heart was merry with wine, the besiegers broke into the city, aimed at the palace; there they found the king, and gave him his death's wound. He could not find any place so secret as to conceal him, or so strong as to protect him. Heathen writers speak of Cyrus's taking Babylon by surprise, with the assistance of two deserters that showed him the best way into the city. And it was foretold what a consternation it would be to the court, Jer 51:11, Jer 51:39. Note, Death comes as a snare upon those whose hearts are overcharged with surfeiting and drunkenness. 2. The transferring of the kingdom into other hands. From the head of gold we now descend to the breast and arms of silver. Darius the Mede took the kingdom in partnership with, and by the consent of, Cyrus, who had conquered it, Dan 5:31. They were partners in war and conquest, and so they were in dominion, Dan 6:28. Notice is taken of his age, that he was now sixty-two years old, for which reason Cyrus, who was his nephew, gave him the precedency. Some observe that being now sixty-two years old, in the last year of the captivity, he was born in the eighth year of it, and that was the year when Jeconiah was carried captive and all the nobles, etc. See 2Ki 24:13-15. Just at that time when the most fatal stroke was given was a prince born that in process of time should avenge Jerusalem upon Babylon, and heal the wound that was now given. Thus deep are the counsels of God concerning his people, thus kind are his designs towards them.

Keil-Delitzsch: Dan 5:7-8

Since there are in this verse only three classes of wise men named as ordered to come to the king, to whom he promised the reward for the reading and the interpretation of the writing, and in Dan 5:8 it is first stated that all the king's wise men came, the probability, is, that at first the king commanded only the three classes named in Dan 5:7 to be brought to him. On this probability Kranichfeld founds the supposition that the king purposely, or with intention, summoned only the three classes named to avoid Daniel, whom he did not wish to consult, from his heathen religious fear of the God of the Jews. But this supposition is altogether untenable. For, first, it does not follow from Dan 8:27 that under Belshazzar Daniel was president over all the wise men, but only that he was in the king's service. Then, in the event of Daniel's yet retaining the place assigned to him by Nebuchadnezzar, his non-appearance could not be explained on the supposition that Belshazzar called only three classes of the wise men, because the supposition that מלכּא חכּימי כּל ( all the king's wise men ) in Dan 5:8 forms a contrast to the three classes named in Dan 5:7 is not sustained by the language here used. But if by "all the wise men of the king,"Dan 5:8, we are to understand the whole body of the wise men of all the classes, and that they appeared before the king, then they must all have been called at the first, since no supplementary calling of the two classes not named in Dan 5:7 is mentioned. Besides this, the words, "the king spake to the wise men of Babylon,"make it probable that all the classes, without the exception of the two, were called. Moreover it is most improbable that in the case before us, where the matter concerned the reading of a writing, the חרטמּים , the magicians Schriftkenner, should not have been called merely to avoid Daniel, who was their רב ( president ) (Daniel 4:6 [Dan 4:9]). Finally, it is psychologically altogether very improbable, that in the great agitation of fear which had filled him at the sight of the hand writing, Belshazzar should have reflected at all on this, that Daniel would announce to him misfortune or the vengeance of the God of the Jews. Such a reflection might perhaps arise on quiet deliberation, but not in the midst of agitating heart-anguish.

The strange circumstance that, according to Dan 5:7, the king already promised a reward to the wise men, which presupposes that they were already present, and then that for the first time their presence is mentioned in Dan 5:8, is occasioned by this, that in Dan 5:7 the appearing of the wise men is not expressly mentioned, but is naturally presupposed, and that the first two clauses of the eighth verse are simply placed together, and are not united to each other by a causal nexus. The meaning of the statement in Dan 5:7 and Dan 5:8 is this: The king calls aloud, commanding the astrologers, etc., to be brought to him; and when the wise men of Babylon came to him, he said to each of them, Whoever reads the writing, etc. But all the king's wise men, when they had come, were unable to read the writing. As to the names of the wise men in Dan 5:7, see under Dan 2:2. יקרה for יקרא , from קרא , to read . As a reward, the king promises a purple robe, a gold chain for the neck, and the highest office in the kingdom. A robe of purple was the sign of rank worn by the high officers of state among the Persians, - cf. Est 8:15 with Xenophon, Anab . i. 5. 8, - and among the Selucidae, 1 Macc. 10:20; and was also among the Medes the princely garb, Xen. Anab . i. 3. 2, ii. 4. 6. ארגּון , Hebr. ארגּמן , purple , is a word of Aryan origin, from the Sanscrit râga , red colour , with the formative syllables man and vat ; cf. Gesen. Thes. Addid . p. 111f. וגו ' דּי והמנוּכא does not depend on ילבּשׁ , but forms a clause by itself: and a chain of gold shall be about his neck . For the Kethiv המנוּכא the Keri substitutes the Targum. and Syr. form המניכא (Dan 5:7, Dan 5:16, and Dan 5:29), i.e., The Greek μανιάκης , from the Sansc. mani , jewel , pearl , with the frequent formative syllable ka in the Zend, whence the Chaldee word is derived; it signifies neck- or arm-band , here the former. The golden neck-chain ( στρεπτὸς χρύσεος ) was an ornament worn by the Persians of rank, and was given by kings as a mark of favour even to kings, e.g., Cambyses and the younger Cyrus; cf. Herod. iii. 20; Xen. Anab . i. 1. 27, 5. 8, 8. 29.

It is not quite certain what the princely situation is which was promised to the interpreter of the writing, since the meaning of תּלתּי is not quite clear. That it is not the ordinale of the number third, is, since Hävernick, now generally acknowledged, because for tertius in Aram. תּליתי is used, which occurs also in Dan 2:39. Hävernick therefore regards תּלתּי , for which תּלתּא is found in Dan 5:16 and Dan 5:29, as an adjective formation which indicates a descent or occupation, and is here used as a nomen officii corresponding to the Hebr. שׁלישׁי . Gesenius and Dietrich regard תּלתּי as only the singular form for תּליתי , and תּלתּא as the stat. abs . of תּלת , third rank . Hitzig would change תּלתּי into תּלתּי , and regard תּלתּא as a singular formed from תּלתּאין , as triumvir from triumvirorum , and would interpret it by τρίτος αὐτός , the third ( selbst-dritt ): as one of three he shall rule in the kingdom, according to Dan 6:3. Finally, Kranichfeld takes תּלתּי to be a fem. verbal formation according to the analogy of ארמית , אחרי , in the sense of three-ruler-wise , and תּלתּא for a noun formed from תּלתא , triumvir . Almost all these explanations amount to this, that the statements here regard the government of a triumvirate as it was regulated by the Median king Darius, Dan 6:3 (2); and this appears also to be the meaning of the words as one may literally explain תּלתּי and תּלתּא . Regarding the Keri עלּין see under Dan 4:4, and regarding פּשׁרא , under Dan 4:15.

As all the wise men were unable to read the writing, it has been thought that it was in a foreign language different from the usual language of Babylon, the knowledge of which could not legitimately be expected to be possessed by the native wise men; and since, according to Dan 5:17, Dan 5:24., Daniel at once showed his acquaintance with the writing in question, it has from this been concluded that already the old Babylonians had handwriting corresponding to the later Syro-Palmyrenian inscriptions, while among the Hebrews to the time of the Exile the essentially Old-Phoenician writing, which is found on the so-called Samaritan coins and in the Samaritan Scriptures, was the peculiar national style of writing (Kran.). But this interpretation of the miracle on natural principles is quite erroneous. First, it is very unlikely that the Chaldean wise men should not have known these old Semitic characters, even although at that time they had ceased to be in current use among the Babylonians in their common writing. Then, from the circumstance that Daniel could at once read the writing, it does not follow that it was the well-known Old-Hebrew writing of his fatherland. "The characters employed in the writing,"as Hengstenberg has rightly observed ( Beitr . i. p. 122), "must have been altogether unusual so as not to be deciphered but by divine illumination."Yet we must not, with M. Geier and others, assume that the writing was visible only to the king and Daniel. This contradicts the text, according to which the Chaldean wise men, and without doubt all that were present, also saw the traces of the writing, but were not able to read it.

Keil-Delitzsch: Dan 5:9

By this not only was the astonishment of the king heightened, but the officers of state also were put into confusion. "In משׁתּבּשׁין lies not merely the idea of consternation, but of confusion, of great commotion in the assembly"(Hitzig). The whole company was thrown into confusion. The magnates spoke without intelligence, and were perplexed about the matter.

Not only was the tumult that arose from the loud confused talk of the king and the nobles heard by those who were there present, but the queen-mother, who was living in the palace, the wife of Nebuchadnezzar, also heard it and went into the banqueting hall. As soon as she perceived the cause of the commotion, she directed the attention of her royal son to Daniel, who in the days of his father Nebuchadnezzar had already, as an interpreter of dreams and of mysteries, shown that the spirit of the holy gods dwelt in him (Dan 5:10-12).

Keil-Delitzsch: Dan 5:10

By מלכּתא interpreters rightly understand the mother of the reigning king, the widow of his father Nebuchadnezzar, since according to Dan 5:2 . The wives of the king were present at the festival, and the queen came before the king as only a mother could do. Among the Israelites also the mother of the reigning king was held in high respect; cf. 1Ki 15:13; 2Ki 24:12, 2Ki 24:15; Jer 13:18; Jer 29:2. מלּין לקבל , by reason of the words , not: because of the affair , to which neither the plur. מלּי nor the gen. רברבנוהי agrees. Instead of the Kethiv עללת the Keri has עלּת , the later form. The queen-mother begins in an assuring manner, since she can give an advice which is fitted to allay the embarrassment.

Keil-Delitzsch: Dan 5:11

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 מלכּא אבוּך at the end of this verse may be an emphatic repetition of the foregoing אבוּך נב מלכּא (Maur., Hitz.), but in that case מלכּא would perhaps stand first. מלכּא 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.

Keil-Delitzsch: Dan 5:12

The remarkable endowments of Daniel are again stated (according to Dan 5:11) to give weight to the advice that he should be called in. The words from מפשּׁר [ interpreting ] to פטרין [ doubts ] are an explanatory parenthetical clause, after which the following verb, according to rule, joins itself to שׂכלתנוּ . In the parenthetical clause the nomen actonis אחויה [ showing ] 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 . The allusion of פטרין משׁרא to קטרי חר משׁתּרין , Dan 5:6, is only apparent, certainly is not aimed at, since the former of these expressions has an entirely different meaning. Knots 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). 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 he was well acquainted with the personal circumstances of Daniel.

Keil-Delitzsch: Dan 5:13-28

Daniel is summoned, reminds the king of his sin, and reads and interprets the writing.

The counsel of the queen was followed, and without delay Daniel was brought in. העל , cf. העלּוּ Dan 5:15, is Hebr. Hophal of על = עלל , to go in , as הוּסף , Dan 4:33. The question of the king: Art thou Daniel ... ? did not expect an answer, and has this meaning: Thou art indeed Daniel . The address shows that Belshazzar was acquainted with Daniel's origin, of which the queen had said nothing, but that he had had no official intercourse with him. It shows also that Daniel was no longer the president of the magicians at the king's court (Dan 2:48.).

Dan 5:14

cf. Dan 5:11. It is not to be overlooked that here Belshazzar leaves out the predicate holy in connection with אלהין ( of the gods ).

Dan 5:15

The asyndeton אשׁפיּא is in apposition to חכּימיּא as explanatory of it: the wise men, namely the conjurers, who are mentioned instar omnium . דּי with the imperf. following is not the relative particle, but the conjunction that before the clause expressive of design, and the infinitive clause dependent on the clause of design going before: that you may read the writing to make known to me the interpretation . מלּתא is not the mysterious writing = word, discourse, but the writing with its wonderful origin ; thus, the matter of which he wishes to know the meaning.

Dan 5:16-17

The Kethiv תּוּכל , Dan 5:16, is the Hebr. Hophal, as Dan 2:10; the Keri תכּוּל the formation usual in the Chaldee, found at Dan 3:29. Regarding the reward to Daniel, see under Dan 5:7. Daniel declines (Dan 5:17) the distinction and the place of honour promised for the interpretation, not because the former might be dangerous to him and the latter only temporary, as Hitzig supposes; for he had no reason for such a fear, when he spoke "as one conveying information who had just seen the writing, and had read it and understood its import,"for the interpretation, threatening ruin and death to the king, could bring no special danger to him either on the part of Belshazzar or on that of his successor. Much rather Daniel rejected the gift and the distinction promised, to avoid, as a divinely enlightened seer, every appearance of self-interest in the presence of such a king, and to show to the king ad his high officers of state that he was not determined by a regard to earthly advantage, and would unhesitatingly declare the truth, whether it might be pleasing or displeasing to the king. But before he read and interpreted the writing, he reminded the king of the punishment his father Nebuchadnezzar had brought upon himself on account of his haughty pride against God (Dan 5:18-21), and then showed him how he, the son, had done wickedly toward God, the Lord of his life (Dan 5:22, Dan 5:23), and finally explained to him that on this account this sign had been given by God (Dan 5:24).

Dan 5:18-21

The address, Thou, O king , is here an absolute clause, and is not resumed till Dan 5:22. By this address all that follows regarding Nebuchadnezzar is placed in definite relation to Belshazzar. The brilliant description of Nebuchadnezzar's power in Dan 5:18 and Dan 5:19 has undeniably the object of impressing it on the mind of Belshazzar that he did not equal his father in power and majesty. Regarding וגו עממיּא , see under Dan 3:4, and with regard to the Kethiv זאעין , with the Keri יעין , see under Dan 3:3. מחא is not from מחא , to strike (Theodot., Vulg.), but the Aphel of חיא ( to live ), the particip. of which is מחי in Deu 32:39, contracted from מחיא , here the part. מחא , in which the Jod is compensated by the lengthening of the vowel a 4 . Accordingly, there is no ground for giving the preference, with Buxt., Ges., Hitz., and others, to the variant מחא , which accommodates itself to the usual Targum. form. The last clause in Dan 5:19 reminds us of 1Sa 2:6-7. In Dan 5:20 and Dan 5:21 Daniel brings to the remembrance of Belshazzar the divine judgment that fell upon Nebuchadnezzar (Daniel 4). רם is not the passive part., but the perf. act . with an intransitive signification; cf. Winer, §22, 4. תּקף , strong, to be and to become firm , here, as the Hebr. חזק , Exo 7:13, of obduracy . העדּיו , 3rd pers. plur. imper., instead of the passive: they took away , for it was taken away, he lost it; see under Dan 3:4, and Winer, §49, 3. שׁוּי is also to be thus interpreted, since in its impersonal use the singular is equivalent to the plur.; cf. Winer. There is no reason for changing (with v. Leng. and Hitz.) the form into shewiy, part. Piel . The change of construction depends on the rhetorical form of the address, which explains also the naming of the ערדין , wild asses , as untractable beasts, instead of בּרא חיות ( beasts of the field ), Dan 4:20 (23). Regarding the Kethiv עליה , see under Dan 4:14; and for the subject, cf. Dan 4:22 (25), 29 (32).

Dan 5:22-24

Daniel now turns to Belshazzar. The words: forasmuch as thou , i.e., since thou truly knowest all this, place it beyond a doubt that Belshazzar knew these incidents in the life of Nebuchadnezzar, and thus that he was his son, since his grandson (daughter's son) could scarcely at that time have been so old as that the forgetfulness of that divine judgment could have been charged against him as a sin. In the דּי קבל כּל , just because thou knowest it, there is implied that, notwithstanding his knowledge of the matter, he did not avoid that which heightened his culpability. In Dan 5:23 Daniel tells him how he had sinned against the God of heaven, viz., by desecrating (see Dan 5:2 and Dan 5:3) the vessels of the temple of the God of Israel. And to show the greatness of this sin, he points to the great contrast that there is between the gods formed of dead material and the living God, on whom depend the life and fortune of men. The former Belshazzar praised, the latter he had not honoured - a Litotes for had dishonoured . The description of the gods is dependent on Deu 4:28, cf. with the fuller account Psa 115:5., Psa 135:15., and reminds us of the description of the government of the true God in Job 12:10; Num 16:22, and Jer 10:23. ארחת , ways , i.e., The destinies . - To punish Belshazzar for this wickedness, God had sent the hand which wrote the mysterious words (Dan 5:24 cf. with Dan 5:5).

Dan 5:25-28

Daniel now read the writing (Dan 5:25), and gave its interpretation (Dan 5:26-28). The writing bears the mysterious character of the oracle. פּרס , תּקל , מנא (Dan 5:28) are partic. Piel, and the forms תּקל and פּרס , instead of תּקיל and פּריס , are chosen on account of their symphony with מנא . פּרסין is generally regarded as partic. plur ., but that would be פּרסין ; it much rather appears to be a noun form, and plur. of פּרס = Hebr. פּרס (cf. פּרסיהן , Zec 11:16), in the sense of broken pieces, fragments , for פרס signifies to divide, to break in pieces , not only in the Hebr. (cf. Lev 11:4; Isa 58:7; Psa 69:32), but also in the Chald., 2Ki 4:39 (Targ.), although in the Targg. The meaning to spread out prevails. In all the three words there lies a double sense, which is brought out in the interpretation. מנא , for the sake of the impression, or perhaps only of the parallelism, is twice given, so as to maintain two members of the verse, each of two words. In the numbering lies the determination and the completion, or the conclusion of a manner, a space of time. Daniel accordingly interprets מנא thus: God has numbered ( מנה for מנא , perf. act .) thy kingdom , i.e., its duration or its days, והשׁלמהּ , and has finished it , i.e., its duration is so counted out that it is full, that it now comes to an end. In תּקל there lies the double sense that the word תּקל , to weigh , accords with the Niphal of קלל , to be light, to be found light (cf. תּקל , Gen 16:4). The interpretation presents this double meaning: Thou art weighed in the balances ( תּקלתּא ) and art found too light (like the תּקל ). חסּיר , wanting in necessary weight , i.e., deficient in moral worth. תּקלתּא , a perf . formed from the partic. Piel ; cf. Winer, §13, 2. As to the figure of the balance, cf. Job 31:6; Psa 62:10 (9).

For פּרסין (Dan 5:25) Daniel uses in the interpretation the sing. פּרס , which, after the analogy of תּקל , may be regarded as partic. Piel , and he interprets it accordingly, so that he brings out, along with the meaning lying in the word, also the allusion to פּרס , Persian: thy kingdom is divided, or broken into pieces, and given to the Medes and Persians . The meaning is not that the kingdom was to be divided into two equal parts, and the one part given to the Medes and the other to the Persians; but פרס is to divide into pieces, to destroy, to dissolve the kingdom. This shall be effected by the Medes and Persians, and was so brought about when the Persian Cyrus with the united power of the Medes and Persians destroyed Babylon, and thus put an end to the Chaldean kingdom, whereby the kingdom was transferred first to the Median Darius (Daniel 6:1 [Dan 5:31]), and after him to the Persian Cyrus. In the naming of the Median before the Persian there lies, as already remarked in the Introduction, a notable proof of the genuineness of this narrative, and with it of the whole book; for the hegemony of the Medes was of a very short duration, and after its overthrow by the Persians the form of expression used is always "Persians and Medes," as is found in the book of Esther.

Keil-Delitzsch: Dan 5:29-30

Daniel rewarded, and the beginning of the fulfilment of the writing .

Belshazzar fulfilled the promise he had made to Daniel by rewarding him for reading and interpreting the writing. והלבּשׁוּ is not to be translated: (commanded) that they should clothe , - this meaning must be conveyed by the imperfect (cf. Dan 2:49), - but: and they clothed him . The command was then carried out: Daniel was not only adorned with purple and with a golden chain, but was also proclaimed as the third ruler of the kingdom. The objection that this last-mentioned dignity was not possible, since, according to Dan 5:30, Belshazzar was slain that very night, is based on the supposition that the proclamation was publicly made in the streets of the city. But the words do not necessitate such a supposition. The proclamation might be made only before the assembled magnates of the kingdom in the palace, and then Belshazzar may have been slain on that very night. Perhaps, as Kliefoth thinks, the conspirators against Belshazzar availed themselves of the confusion connected with this proclamation, and all that accompanied it, for the execution of their purpose. We may not, however, add that therewith the dignity to which Daniel was advanced was again lost by him. It depended much rather on this: whether Belshazzar's successor recognised the promotion granted to Daniel in the last hours of his reign. But the successor would be inclined toward its recognition by the reflection, that by Daniel's interpretation of the mysterious writing from God the putting of Belshazzar to death appeared to have a higher sanction, presenting itself as if it were something determined in the councils of the gods, whereby the successor might claim before the people that his usurpation of the throne was rendered legitimate. Such a reflection might move him to confirm Daniel's elevation to the office to which Belshazzar had raised him. This supposition appears to be supported by Dan 6:2 (1).

Bleek and other critics have based another objection against the historical veracity of this narrative on the improbability that Belshazzar, although the interpretation predicted evil against him, and he could not at all know whether it was a correct interpretation, should have rewarded Daniel instead of putting him to death (Hitzig). But the force of this objection lies in the supposition that Belshazzar was as unbelieving with regard to a revelation from God, and with regard to the providence of the living God among the affairs of men, as are the critics of our day; the objection is altogether feeble when one appreciates the force of the belief, even among the heathen, in the gods and in revelations from God, and takes into consideration that Belshazzar perhaps scarcely believed the threatened judgment from God to be so near as it actually was, since the interpretation by Daniel decided nothing as regards the time, and perhaps also that he hoped to be able, by conferring honour upon Daniel, to appease the wrath of God.

(Note: " Non mirum, si Baltasar audiens tristia, solverit praemium quod pollicitus est. Aut enim longo post tempore credidit ventura quae dixerat, aut dum Dei prophetam honorat, sperat se veniam consecuturum." - Jerome.)

The circumstance, also, that Daniel received the honour promised to him notwithstanding his declining it (Dan 5:17), can afford no ground of objection against the truth of the narrative, since that refusal was only an expression of the entire absence of all self-interest, which was now so fully established by the matter of the interpretation that there was no longer any ground for his declining the honours which were conferred upon him unsought, while they comprehended in themselves in reality a recognition of the God whom he served.

Keil-Delitzsch: Dan 5:31

With the death of Belshazzar that very night the interpretation given by Daniel began to be fulfilled, and this fulfilment afforded a certainty that the remaining parts of it would also sooner or later be accomplished. That this did not take place immediately, we have already shown in our preliminary remarks to this chapter.

Constable: Dan 2:1--7:28

II. The Times of the Gentiles: God's program for the world chs. 2--7

Daniel wrote 2:4b-7:28 in the Aramaic language. This literary change gives the reader a clue that this part is a distinct section of the book. The content of this section also identifies it as special. It concerns the future history of the Gentiles during "the times of the Gentiles" (Luke 21:24). Aramaic was the common language of the world in which Daniel lived when he wrote. It is natural that he would have recorded what concerns the world as a whole in the language of the Gentiles.

The writer constructed this section of the book in chiastic form.

A A prophecy of an image concerning four Gentile nations and their end ch. 2

B The supernatural persecution and deliverance of Daniel's three friends ch. 3

C God's revelation to the Gentile king Nebuchadnezzar ch. 4

C' God's revelation to the Gentile king Belshazzar ch. 5

B' The supernatural persecution and deliverance of Daniel ch. 6

A' A prophecy of animals concerning four Gentile nations and their end ch. 7

"Chapters 2 and 7 explain the succession of four gentile empires that would exert control over Jerusalem and the Jews until God's kingdom is established. Chapters 3 and 6 warned the Jews of the persecution they would face during this period and exhorted them to remain faithful to God. Chapters 4 and 5 encouraged the Jewish remnant by reminding them that a time would come when even the gentile rulers would acknowledge that the God of Israel rules over the nations."⁴⁶

Constable: Dan 5:1-31

D. Belshazzar's feast ch. 5

Belshazzar came to power some nine years after Nebuchadnezzar had died.¹⁶⁵

The events of this chapter therefore occurred about 66 years after those in chapter 1 and about 36 years after those in chapter 4.¹⁶⁶ Daniel would now have been in his 80s.

Constable: Dan 5:1-31

E. Darius' pride and Daniel's preservation ch. 6

Even though this chapter is one of the most popular in all the Bible, it has also been the target of strong critical attacks because of the problem of the identity of Darius. The chapter shares motifs with Psalm 2 and recalls Daniel 3. The structure of the chapter is basically chiastic centering on God's deliverance of Daniel.²⁰⁸

A Introduction: Daniel's success vv. 1-3

B Darius signs an injunction and Daniel takes his stand vv. 4-10

C Daniel's colleagues plan his death vv. 11-15

D Darius hopes for Daniel's deliverance vv. 16-18

D' Darius witnesses Daniel's deliverance vv. 19-23

C' Daniel's colleagues meet their death v. 24

B' Darius signs a decree and takes his stand vv. 25-27

A' Conclusion: Daniel's success v. 28

Goldingay's apt title for this chapter is, "God Vindicates His Power When Daniel Chooses the Lion Pit rather than Apostasy."²⁰⁹

"The iniquity of world rulers during the times of the Gentiles' has not yet been examined to the last detail. These monarchs have sponsored idolatry in the past, and they will again in the prophetic future. They became deranged by their senseless, overbearing pride in the past , and they will again in the predicted future. They were blatantly impious in their desecration of holy things in the past, and they will be again in the foretold future.

". . . But that is not all; there is yet a final touch. Man will finally seek to displace God altogether."²¹⁰

Constable: Dan 5:5-9

2. God's revelation to Belshazzar 5:5-9

5:5 Like Nebuchadnezzar, Belshazzar received an omen from God. In Nebuchadnezzar's case it was two dreams (chs. 1; 4). In Belshazzar's it was a hand writing on a wall. The night of revelry became a night of revelation.¹⁷⁶

"In the ruins of Nebuchadnezzar's palace archeologists have uncovered a large throne room 56 feet wide and 173 feet long which probably was the scene of this banquet. Midway in the long wall opposite the entrance there was a niche in front of which the king may well have been seated. Interestingly, the wall behind the niche was covered with white plaster as described by Daniel, which would make an excellent background for such a writing."¹⁷⁷

5:6-7 The conjurers that Belshazzar called to help him were magicians. These Chaldeans were scholars who knew the lore of the Babylonians. The diviners were astrologers. These were only three of the many groups of wise men that the king summoned (v. 8).

Clothing someone in purple meant giving him royal authority (cf. Esth. 8:15). This gold chain would have had symbolic as well as monetary value. Belshazzar evidently offered to promote anyone who could interpret the mysterious writing to third ruler of the kingdom because he himself was the second ruler under his father, Nabonidus. Thus this was the highest official reward that he could offer.

5:8-9 The writing appears to have been in the Aramaic language. Therefore it seems that the wise men's difficulty in understanding it may have been due to its interpretation rather than just the meaning of the words (cf. vv. 14-16, 25).

Constable: Dan 5:10-12

3. The queen's counsel 5:10-12

5:10 Normally we would identify the queen as Belshazzar's wife. However, there are a number of reasons to prefer the view that she was really the queen mother or perhaps even the surviving wife of Nebuchadnezzar. Belshazzar's wives had been participating in this banquet (v. 2), but this woman now entered it apparently for the first time. She also spoke to the king more as a mother than as a wife.¹⁷⁸ Moreover she spoke as one who had personal acquaintance with Daniel's earlier interpretation of Nebuchadnezzar's second dream (cf. 4:8, 9, 18). Probably this woman was Belshazzar's mother and the daughter of Nebuchadnezzar.¹⁷⁹ The queen mother was often a significant figure who exerted considerable influence in ancient courts (cf. 1 Kings 15:13; 2 Kings 11:1-3; 24:12; Jer. 13:18). This woman proceeded to do for Belshazzar what Arioch had done for Nebuchadnezzar, namely, bring Daniel to the king's attention (cf. 2:25).

5:11-12 As before, Daniel had not accompanied the other wise men whom the king had summoned (cf. 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.

When really severe crises arise, it is to the man or woman of God that others turn for answers.

Constable: Dan 5:13-16

4. Belshazzar's request of Daniel 5:13-16

The king had heard of Daniel by reputation even though he had not met him before (v. 13). He recognized him as a person whose extraordinary ability came from some divine source (cf. 4:8, 18). Perhaps it was because Daniel was a Jew that Belshazzar did not employ him in his administration. However now the king was quite willing to give even this Jewish exile all the honors that he had formerly promised his wise men. Here was a worshipper of the God that Belshazzar had been dishonoring in his banquet but who now might ironically prove superior to the Chaldeans. The king's willingness to reward a Jewish exile shows how desperately Belshazzar wanted to learn the meaning of the enigmatic message on the wall.

"As in the previous instances in Daniel 2 and 4, the wisdom of the world is demonstrated to be totally unable to solve its major problems and to understand either the present or the future. Daniel as the prophet of God is the channel through which divine revelation would come, and Belshazzar in his extremity was willing to listen.

"Too often the world, like Belshazzar, is not willing to seek the wisdom of God until its own bankruptcy becomes evident. Then help is sought too late, as in the case of Belshazzar, and the cumulative sin and unbelief which precipitated the crisis in the first place becomes the occasion of downfall."¹⁸⁰

Constable: Dan 5:17-24

5. Daniel's rebuke of Belshazzar 5:17-24

5:17 Daniel's reply to the king was in every sense a sermon, and a powerful one at that.¹⁸¹ The prophet began by declining the offered gifts. This had the effect, whatever Daniel's reason for doing so may have been, of helping Belshazzar realize that these gifts did not influence his interpretation of the writing.

5:18-23 Daniel reminded Belshazzar, and undoubtedly everyone else in the room, of the lesson in humility that God had taught his forefather, Nebuchadnezzar (ch. 4). The Most High God had given his grandfather his authority and had taught him that he was under His greater sovereignty. Nebuchadnezzar's pride had led him to behave arrogantly, as Belshazzar was doing by drinking from the sacred vessels of Yahweh, this Most High God. Even though Belshazzar knew all about this he had not humbled his heart before the Lord of heaven and glorified Him. Therefore the God who held Belshazzar's life and his ways in His hand had sent the hand to write the inscription on the wall.

"One of the most amazing spectacles in this world is how little men really profit from the judgments of God."¹⁸²

5:24 Nebuchadnezzar had heard a voice from heaven while he was outdoors (4:31), but Belshazzar saw a hand from heaven indoors. Both forms of revelation have been extremely rare throughout history, but these occasions in the Book of Daniel involved leaders of the greatest nation on earth.

Constable: Dan 5:25-28

6. Daniel's interpretation of the writing 5:25-28

Scholars have wearied themselves trying to figure out how Daniel got his interpretation from these three apparently Aramaic words. They have been as unsuccessful as Belshazzar's original wise men were. It seems best to me simply to take Daniel's interpretation at face value even though we may not be able to understand completely how he arrived at it. It has been said that Daniel could interpret these words because he recognized his Father's handwriting.¹⁸³

This much seems clear. The words all referred to measures of weight.¹⁸⁴ Daniel interpreted the consonants by adding vowels, which are absent in Aramaic as in Hebrew, that made each word a passive participle. The Aramaic word "mene" means "mena," or with different vowels, "numbered." Daniel understood this word to signify that the number of years that God had prescribed for the Neo-Babylonian Empire had expired. Its repetition probably stressed the certainty of this point.¹⁸⁵ "Tekel" (cognate with the Hebrew "shekel") also means "weighed." God had weighed Belshazzar and had found him deficient; he was not the ruler that he should have been because of his flagrant refusal to acknowledge the Most High God's sovereignty (v. 22). "Upharsin" means "half" or "and peres." "Peres" means "divided" and relates to the division of Belshazzar's kingdom into two parts, one part for the Medes and the other for the Persians. However, "paras," the same consonants with different vowels, means "Persia." Persia was the dominant kingdom in the Medo-Persian alliance. Thus prs had a double meaning.¹⁸⁶

"The important consequence of this identification of the combined Medo-Persian Empire as the second kingdom in Daniel's series of four (embodied in Nebuchadnezzar's four-part dream-image in ch. 2) is that the third kingdom must be the Greek one; therefore, the fourth empire must be the Roman Empire--which, of course, did not actually take over the Near East till 63 B.C., a century after the Maccabean uprisings. Therefore, this handwriting on the wall demolishes the Maccabean date hypothesis, which insists that nothing in Daniel prophesies any event later than the death of Antiochus Epiphanes in 164 B.C., a hundred years before Pompey annexed Palestine-Syria to the Roman Empire."¹⁸⁷

Ironically as Daniel interpreted God's verdict against Babylon the Medes and Persians were already pouring into the city.

"As God had judged Nebuchadnezzar's pride by removing him from the throne, so He would judge Belshazzar's pride by taking the kingdom from him and giving it to another people."¹⁸⁸

Constable: Dan 5:29-31

7. Daniel's rise and Belshazzar's fall 5:29-31

5:29 Belshazzar kept his promise (v. 16) though Daniel's honors only lasted a few hours at most, typical of the honors of this world. The king's response is surprising. We might have expected him to execute Daniel for confronting him publicly. Perhaps his response indicates that he repented. If so, his repentance was too late.

"In its rise to power the Babylonian Empire had conquered Jerusalem, taken its inhabitants into captivity, looted its beautiful temple, and completely destroyed the city. Yet this empire was to have as its last official act the honoring of one of these captives who by divine revelation predicted not only the downfall of Babylon but the course of the times of the Gentiles until the Son of man should come from heaven. Man may have the first word, but God will have the last word."¹⁸⁹

5:30 Herodotus, Xenophon, Berossus, the Babylonian Chronicles, and Cyrus (on the Cyrus Cylinder) all described the fall of Babylon in writings that have remained to the present day.¹⁹⁰ Isaiah and Jeremiah had predicted Babylon's fall (Isa. 13:17-22; 21:1-10; 47:1-5; Jer. 51:33-58). The Persians diverted the water from the Euphrates River that flowed south through Babylon into an ancient lake located to the north. This allowed them to walk into the city on the river bed and scale the undefended walls that flanked the river.¹⁹¹ Herodotus pictured Babylon's fall as follows.

"Hereupon the Persians who had been left for the purpose at Babylon by the river-side, entered the stream, which had now sunk so as to reach about midway up a man's thigh, and thus got into the town. Had the Babylonians been appraised of what Cyrus was about, or had they noticed their danger, they would never have allowed the Persians to enter the city, but would have destroyed them utterly; for they would have made fast all the street-gates which gave upon the river, and mounting upon the walls along both sides of the stream, would so have caught the enemy as it were in a trap. But, as it was, the Persians came upon them by surprise and took the city. Owing to the vast size of the place, the inhabitants of the central parts (as the residents at Babylon declare), long after the outer portions of the town were taken, knew nothing of what had chanced, but as they were engaged in a festival, continued dancing and revelling until they learnt the capture but too certainly."¹⁹²

"The downfall of Babylon is in type the downfall of the unbelieving world [cf. Rev. 17-18]. In many respects, modern civilization is much like ancient Babylon, resplendent with its monuments of architectural triumph, as secure as human hands and ingenuity could make it, and yet defenseless against the judgment of God at the proper hour. Contemporary civilization is similar to ancient Babylon in that it has much to foster human pride but little to provide human security. Much as Babylon fell on the sixteenth day of Tishri (Oc. 11 or 12) 539 B.C., as indicated in the Nabonidus Chronicle,¹⁹³ so the world will be overtaken by disaster when the day of the Lord comes (1 Th 5:1-3 [cf. Ps. 2:4-6; Rev. 19:15-16]). The disaster of the world, however, does not overtake the child of God; Daniel survives the purge and emerges triumphant as one of the presidents of the new kingdom in chapter 6."¹⁹⁴

The record of Nebuchadnezzar in Daniel is the story of an overbearing king who experienced temporary judgment, but the story of Belshazzar is one of a sacrilegious king who suffered permanent judgment. Xenophon also recorded Belshazzar's death. The night of revelry that had become a night of revelation now turned into a night of retribution.¹⁹⁵

"Historically, Belshazzar perhaps fell because he could not handle a political crisis; but more profoundly, as Daniel sees it, he fell because of his irresponsibility before God . . ."¹⁹⁶

5:31 Belshazzar suffered execution that very night, and Darius the Mede became the ruler of Babylonia (cf. 2:21). The writer introduced Darius in 5:31, which is the first verse of chapter 6 in the Hebrew Bible, and he is the prominent king in chapter 6.

"The references to Darius the Mede in the book of Daniel have long been recognized as providing the most serious historical problem in the book."¹⁹⁷

Critics including Rowley claim that history allows no room for a person by this name. However, Archer suggested that "Darius" may have been a title of honor in the Persian Empire as "Caesar" was in the Roman Empire or, I might add, "Pharaoh" was in Egypt.¹⁹⁸ If this was so, "Darius" could refer to another man known in history by another name or names. The most likely possibility seems to me to have been Cyrus.¹⁹⁹ This would account most naturally for the fact that Daniel referred to Darius as "king" in chapter 6. Furthermore it would have been very unusual for a subordinate of Cyrus to divide the whole empire into 120 satrapies (v. 1). Darius was probably called "the Mede" because he was of Median descent (9:1).

Another possibility is that Darius is another name for Gubaru (Gobryas), a ruler of Babylon under Cyrus.²⁰⁰

"In his dealings with his Babylonian subjects, Cyrus was king of Babylon, king of lands.' . . . But it was Gobryas the satrap who represented the royal authority after the king's [i.e., Cyrus'] departure [from Babylon]."²⁰¹

This view distinguishes Gubaru from Ugbaru, the governor of Gutium and Persian commander who led the assault against Babylon. A third view is that Ugbaru and Gubaru are different spellings of the same man's name.²⁰²

"But the syllable GU is written quite differently from UG in Akkadian cuneiform."²⁰³

A fourth view equates Darius the Mede with Cambyses, Cyrus' son, who ruled Persia from about 530 to 522 B.C.²⁰⁴ Darius the Mede was definitely not the same person as Darius the Great (Darius I) who was much younger and ruled Persia from 521-486 B.C.

"It must be emphasized that there is no established fact which contradicts a person by the name of Darius the Mede reigning over Babylon if Darius is an alternate name for a known ruler."²⁰⁵

Persian Kings during the Exilic and Postexilic Periods
King	Reign	Scripture
Cyrus	559-530	Ezra 1:1; 4:5; Dan. 5:31-6:28; 9:1; 11:1
Cambyses	530-522
Smerdis	522
Darius I	521-486	Ezra 5-6; Haggai; Zechariah
Xerxes (Ahasuerus)	486-464	Ezra 4:6; Esther
Artaxerxes I (Artashasta)	464-424	Ezra 4:7-23; chs. 7-10; Nehemiah; Malachi
Darius II	423-404	Neh. 12:22

"This chapter illustrates the involvement of king and kingdom in one destiny. Belshazzar's blatant disrespect for the Most High God was all of a piece with the national character, indeed with our human condition, as it is depicted in Psalm 90. Though human days are numbered (verse 10), few number them for themselves and get a heart of wisdom' (verse 12). Belshazzar in this chapter presents a vivid picture of the fool, the practising [sic] atheist, who at the end can only brazen it out with the help of alcohol which blots out the stark reality."²⁰⁶

"The whole chapter is an instructive symbolic assessment of the perils and limits, the sources and responsibilities, of power in human affairs."²⁰⁷

Constable: Dan 5:31

1. Daniel's promotion in the Persian government 6:1-3

6:1-2 When the Medo-Persian alliance overthrew the Neo-Babylonian Empire, it acquired much geographic territory that it proceeded to incorporate into its kingdom. The Persian Empire became the largest that the world had yet seen eventually encompassing modern Turkey, Egypt, and parts of India and North Africa as well as Babylonia. Darius divided his realm into 120 satrapies or provinces and set a satrap ("protector of the realm") in charge of each one (cf. Esth. 1:1; 8:9).²¹¹ They reported to three commissioners one of whom was Daniel. Evidently Darius had heard about Daniel's unique gifts and accomplishments as a Babylonian administrator and wanted to use him in his cabinet.

6:3 As time passed, Daniel distinguished himself above the other commissioners, even though he was in his 80s. Darius purposed to put him in charge of them all, to elevate him to prime minister.

These verses set the stage for what follows by helping the reader appreciate how Darius felt about Daniel.

Guzik: Dan 5:1-31

Daniel 5 - The Writing On the Wall

A. A disturbing message from God.

1. (1-4) Belshazzar's great, blasphemous feast.

Belshazzar the king made a great feast for a thousand of his lords, and drank wine in the presence of the thousand. While he tasted the wine, Belshazzar gave the command to bring the gold and silver vessels which his father Nebuchadnezzar had taken from the temple which had been in Jerusalem, that the king and his lords, his wives, and his concubines might drink from them. Then they brought the gold vessels that had been taken from the temple of the house of God which had been in Jerusalem; and the king and his lords, his wives, and his concubines drank from them. They drank wine, and praised the gods of gold and silver, bronze and iron, wood and stone.

a. Belshazzar the king: When we come to Daniel 5, Nebuchadnezzar is no longer the king of Babylon. How did it come from Nebuchadnezzar to Belshazzar? The ancient historian Berosus gives us the following order of events:

· Nebuchadnezzar dies after a 43-year reign

· His son, Evil-Merodach (described in 2 Kings 25:27-30 and Jeremiah 52:31-34) rules for only two years when he is assassinated by his brother-in-law Neriglassar, because his rule was arbitrary and licentious

· Neriglassar (mentioned as Nergalsharezer in Jeremiah 39:3, 13) rules for four years until he dies a natural death

· His son, Laborosoarchod, only a child and of diminished mental capacity, rules for only nine months when he his beaten to death by a gang of conspirators

· The conspirators appoint Nabonidus, one of their gang, to be king. He rules until Cyrus the Persian conquers Babylon

b. Belshazzar the king: For a long time, historians and archaeologists knew that Nabonidus was said to be the last king of Babylon, not Belshazzar (who was Nabonidus' eldest son). The solution to this so-called discrepancy was apparent when evidence was uncovered indicating not only Belshazzar's association with Nabonidus on the throne, but also demonstrating that during the last part of his reign Nabonidus lived in Arabia and left the conduct of the kingdom of Babylon to his eldest son Belshazzar.

i. There was no additional mention of Belshazzar, the eldest son and co-regent with Nabonidus, until the Nabonidus Cylinder was discovered in this century. It is now displayed in the British Museum.

ii. According to Babylonian records, Belshazzar became coregent in the third year of Nabonidus' reign (553 B.C.) and continued in that capacity till the fall of Babylon (539 B.C.).

c. It is most likely that at the time of Daniel 5, Nabonidus had gone out to fight the Medo-Persian army, and had been already captured. Those armies now surrounded Babylon, and were looking for a way into the strongly defended city.

d. Made a great feast for a thousand of his lords: Belshazzar was not afraid of the siege surrounding the city. He was confident because of Babylon's impressive defenses and his vast supplies.

i. Conservative calculations set the dimensions of the ancient city of Babylon like this:

· The outer walls were 17 miles long

· These walls were 22 feet thick and 90 feet high

· The outer walls had guard towers another 100 feet high

· The city gates were made of bronze

· A system of inner and outer walls and moats made the city very secure

e. Which his father Nebuchadnezzar had taken from the temple: Nebuchadnezzar was not the direct father of Belshazzar. Either he was his grandfather through his mother's side, or he was his father in the sense of having previously occupied the throne Belshazzar now sat on. Either usage of the term father was accepted in ancient times.

f. They drank wine, and praised the gods of gold and silver, bronze and iron, wood and stone: The scene of partying while a hostile army surrounds the city reminds us of the spirit of our age. Many today carry the idea that the best response to the seeming danger of the times is to forget about it and escape into the pursuit of pleasure.

i. God does not condemn having a good time, but can He be glorified in it? Can God be invited to your party?

ii. In Ephesians 5:18 Paul calls drunkenness dissipation; drunkenness is a waste of resources that should be submitted to Jesus. John Trapp writes of drinking "all the three outs" - "that is, ale out of the pot, money out of the purse, and wit out of the head." (Trapp's commentary on Galatians 5:21)

g. They brought the gold vessels that had been taken from the temple of the house of God which had been in Jerusalem: Belshazzar was foolish enough to not only lose all semblance of self-control at this party, but also to openly mock God. He committed the sin of sacrilege, something few people are concerned with today.

i. Gathering the vessels from the Jewish temple served the purpose of reminding the partiers of a previous victory, and Belshazzar hoped it would boost morale. "As if these dung-hill deities had mastered and spoiled the God of Israel . . . This was blasphemy in a high degree, and therefore presently punished by God." (Trapp)

ii. "The Rabbins have a tradition, that Belshazzar, seeing the seventy years spoken of by Jeremiah expired, and the Jews by the coming on of another monarch, not delivered, kept this feast in contempt of that prophecy and people." (Trapp)

iii. In Babylon, a large court - 56 by 170 feet - has been unearthed, decorated with Greek columns. This is probably where the feast of Daniel 5 took place.

2. (5) God writes a message on a wall.

In the same hour the fingers of a man's hand appeared and wrote opposite the lampstand on the plaster of the wall of the king's palace; and the king saw the part of the hand that wrote.

a. The fingers of a man's hand appeared: God can and sometimes does communicate to man in unexpected and even shocking ways. Here, a hand mysteriously appears and writes on the wall.

b. The king saw the part of the hand that wrote: This, of course, is where we get our proverbial phrase the writing on the wall.

3. (6-9) Belshazzar's reaction to the message, and his call for someone to interpret it.

Then the king's countenance changed, and his thoughts troubled him, so that the joints of his hips were loosened and his knees knocked against each other. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. The king spoke, saying to the wise men of Babylon, "Whoever reads this writing, and tells me its interpretation, shall be clothed with purple and have a chain of gold around his neck; and he shall be the third ruler in the kingdom." Now all the king's wise men came, but they could not read the writing, or make known to the king its interpretation. Then King Belshazzar was greatly troubled, his countenance was changed, and his lords were astonished.

a. The joints of his hips were loosed and his knees knocked: Daniel's vivid description shows us that Belshazzar was terrified. His carefree partying was so shallow that it turned from merry to terrified in a moment. This shows that his conscience was active beneath his energetic partying.

i. After all, if Belshazzar could not understand the writing, why should it trouble him so? It troubled him because his own conscience testified against him.

ii. "The writing on the wall he could neither read nor understand; but his conscience had written bitter things against him, which now being held to the fire of God's wrath become legible." (Trapp)

b. Whoever reads the writing, and tells me its interpretation: "For the king the difficulty was not to give the 'dictionary definition' of the terms, but to see what significance they had for him." (Baldwin).

c. He shall be the third ruler in the kingdom: Archaeologists have discovered why Belshazzar offered the interpreter of the dream the third place in the kingdom. The real king was Nabonidus, and his some Belshazzar ruled as second in the kingdom. Belshazzar couldn't give away the second place in the kingdom, because he was the second in the kingdom at the time. The best he had to offer was the third place.

d. The could not read the writing, or make know to the king its interpretation: When Daniel comes to interpret these words, it doesn't seem so hard to figure out. It may be that God deliberately put a veil over the minds of these men so Daniel would be called. Others - like Adam Clarke - suppose that the Babylonian wise men could not read the writing because it was in Hebrew.

4. (10-12) Daniel is recommended as an interpreter of the message.

The queen, because of the words of the king and his lords, came to the banquet hall. The queen spoke, saying, "O king, live forever! Do not let your thoughts trouble you, nor let your countenance change. There is a man in your kingdom in whom is the Spirit of the Holy God. And in the days of your father, light and understanding and wisdom, like the wisdom of the gods, were found in him; and King Nebuchadnezzar your father; your father the king; made him chief of the magicians, astrologers, Chaldeans, and soothsayers. Inasmuch as an excellent spirit, knowledge, understanding, interpreting dreams, solving riddles, and explaining enigmas were found in this Daniel, whom the king named Belteshazzar, now let Daniel be called, and he will give the interpretation."

a. The queen . . . came to the banquet hall: This queen (or queen mother) is hard to identify with certainty. Probably it is Belshazzar's mother, the daughter of Nebuchadnezzar.

b. There is a man in your kingdom: When the wise men were called to explain the writing on the wall to Belshazzar, Daniel apparently was not called. It seems that Daniel was semi-retired, still holding a government office yet "out of the loop."

c. This Daniel, whom the king named Belteshazzar: The queen refers to Daniel by his Jewish name, showing respect for his faith and background.

5. (13-16) Belshazzar asks Daniel to interpret the message.

Then Daniel was brought in before the king. The king spoke, and said to Daniel, "Are you that Daniel who is one of the captives from Judah, whom my father the king brought from Judah? I have heard of you, that the Spirit of God is in you, and that light and understanding and excellent wisdom are found in you. Now the wise men, the astrologers, have been brought in before me, that they should read this writing and make known to me its interpretation, but they could not give the interpretation of the thing. And I have heard of you, that you can give interpretations and explain enigmas. Now if you can read the writing and make known to me its interpretation, you shall be clothed with purple and have a chain of gold around your neck, and shall be the third ruler in the kingdom."

a. Then Daniel was brought in before the king: When everything seems great - when the party is going non-stop - God and His servants are mocked, neglected, and hidden away. But when the hand of heaven writes on the walls of one's life a sobering message, panic-stricken worldlings cry out for the one who has the Spirit of God.

b. I have heard of you: Since Belshazzar didn't think to call for Daniel himself, it seems that his "hearing" of Daniel was either long ago or just now by the queen.

i. "This silly and shallow prince hath nothing to say but what was put into his mouth by his wiser grandmother." (Trapp)

B. What the message meant.

1. (17-23) Introduction: Daniel describes Belshazzar's sinful pride.

Then Daniel answered, and said before the king, "Let your gifts be for yourself, and give your rewards to another; yet I will read the writing to the king, and make known to him the interpretation. O king, the Most High God gave Nebuchadnezzar your father a kingdom and majesty, glory and honor. And because of the majesty that He gave him, all peoples, nations, and languages trembled and feared before him. Whomever he wished, he executed; whomever he wished, he kept alive; whomever he wished, he set up; and whomever he wished, he put down. But when his heart was lifted up, and his spirit was hardened in pride, he was deposed from his kingly throne, and they took his glory from him. Then he was driven from the sons of men, his heart was made like the beasts, and his dwelling was with the wild donkeys. They fed him with grass like oxen, and his body was wet with the dew of heaven, till he knew that the Most High God rules in the kingdom of men, and appoints over it whomever He chooses. But you his son, Belshazzar, have not humbled your heart, although you knew all this. And you have lifted yourself up against the Lord of heaven. They have brought the vessels of His house before you, and you and your lords, your wives and your concubines, have drunk wine from them. And you have praised the gods of silver and gold, bronze and iron, wood and stone, which do not see or hear or know; and the God who holds your breath in His hand and owns all your ways, you have not glorified."

a. Let your gifts be for yourself: Remember that Daniel was troubled when he had to give Nebuchadnezzar bad news (Daniel 4:19). This isn't the case here. Daniel is not impressed with this successor of Nebuchadnezzar.

b. You his son, Belshazzar, have not humbled your heart, although you knew all this: Why is Daniel so harsh? Because Belshazzar should have know better. Even if he was not raised in a godly home, Romans 1 reminds us that all men know of God through creation. Belshazzar should have known even more through God's dealings with and through Daniel. We are all responsible to honor God according to what revelation we have.

c. The God who holds your breath in His hand and owns all your ways, you have not glorified: It would be easy for Belshazzar to think that he never did anything against the God of Israel - at least nothing too bad. Yet at the very least, he had not glorified the true God, and every creature is obligated to give glory to their Creator.

i. The breath of the creature should praise the Creator, but Belshazzar blasphemed God with his breath. The ways of the creature should glorify the Creator, but Belshazzar used his ways to mock and offend God. Every creature owes something to the Creator.

ii. "If God held Belshazzar responsible, my friend, for the ray of light which shone across his pathway, what will He say to men living in the blaze of light which illuminates the world today? Every unconverted man in this country has more light than Belshazzar had." (Talbot)

2. (24-28) Daniel tells Belshazzar that God's judgment is at the door.

"Then the fingers of the hand were sent from Him, and this writing was written. And this is the inscription that was written: MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of each word.

MENE: God has numbered your kingdom, and finished it;

TEKEL: You have been weighed in the balances, and found wanting;

PERES: Your kingdom has been divided, and given to the Medes and Persians."

a. MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of each word: "It should be observed, that each word stands for a short sentence; mene signifies NUMERATION; tekel, WEIGHING; and peres, DIVISION." (Clarke)

· God had Belshazzar's number, and it fell short

· God weighed Belshazzar, and he came up light

· God would therefore divide Belshazzar's kingdom to the Medes and the Persians

b. Weighed in the balances, and found wanting: A mighty army and brilliant tactics overcame The Babylonian Empire, yet it still fell from within. The armies of the Medes and Persians could only conquer because Belshazzar and his kingdom were found lacking in spiritual and moral value.

c. Given to the Medes and Persians: The ancient Greek historian Herodotus relates that the Persian King Cyrus conquered Babylon by diverting the flow of the Euphrates into a nearby swamp. This lowered the level of the river so his troops marched through the water and under the river-gates. They still would not have been able to enter had not the bronze gates of the inner walls been left inexplicably unlocked. This was exactly what God predicted in Isaiah 44:28-45:7 and Jeremiah 51:57-58. God opened the gates of the city of Babylon for Cyrus, and put it in writing 200 years before it happened!

i. "In October 539 BC, Cyrus advanced into lower Mesopotamia and, leaving Babylon till last, conquered and occupied the surrounding territory. Seeing which way the wind was blowing, Nabonidus of Babylon deserted his city, leaving it in the charge of his son Belshazzar . . . the taking of Babylon was as bloodless and effortless as Daniel 5 implies." (Motyer, in his commentary on Isaiah)

d. The fall of mystery Babylon will be like the fall of real Babylon - sudden, sure, and in the midst of her worst blasphemies.

i. "Empires do not stand by human might, man-made machines and missiles. There is not a wall high enough nor thick enough to prevent a nation from falling when God pronounces that nation's doom." (Strauss).

3. (29) Daniel is promoted.

Then Belshazzar gave the command, and they clothed Daniel with purple and put a chain of gold around his neck, and made a proclamation concerning him that he should be the third ruler in the kingdom.

a. They clothed Daniel with purple: Why did Belshazzar so quickly reward Daniel for such harsh words? Either Belshazzar knew that Daniel was right, and bravely tried to do the best under the inevitable circumstances or he disbelieved the whole thing and promoted Daniel in a display of big-hearted fun.

b. That he should be the third ruler in the kingdom: Daniel held this post for only a few hours. This shows how temporary the awards and accolades of this world are. In the kingdom that succeeded Belshazzar Daniel was also promoted, but that was due to God, not to Belshazzar.

4. (30-31) The death of Belshazzar and the rise of Darius the Mede.

That very night Belshazzar, king of the Chaldeans, was slain. And Darius the Mede received the kingdom, being about sixty-two years old.

a. That very night: The word was fulfilled just as Daniel said. God's word is always reliable and true.

b. Darius the Mede received the kingdom: Darius was a sub-king under Cyrus the Persian. He is referred to in secular history as Gubaru.

© 2002 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Dan 5:31

DANIEL 5:31 —How can the Book of Daniel be inspired if it makes reference to a man    that modern scholarship says never existed?

PROBLEM: According to Daniel 5:31 , the kingdom of Belshazzar fell to the invading    armies, and Darius the Mede took over as king. However, modern scholars have    rejected the historical accuracy of the Book of Daniel. They argue that there never    was a Darius the Mede, since there is no mention of such a person in ancient    documents. Is this an error in Daniel’s historical account?

SOLUTION: Like the historical record of Belshazzar, which modern scholars questioned    until archaeological evidence vindicated Daniel’s accuracy, Daniel has again    recorded the existence of a man that other ancient historical documents omit.    Some modern scholars claim that the author of Daniel mistakenly thought that the    Medes conquered Babylon instead of the Persians. They claim that this author    then confused Darius I, king of Persia (521-486 b.c. ) with the conqueror of    Babylon and identified this figure as Darius the Mede. However, there is no    reason to assume that the Book of Daniel is in error. Darius the Mede is a    different person from Darius I of Persia. Darius the Mede was a subordinate to    Cyrus the Great. Cuneiform texts refer to Darius the Mede as Gubaru who was    appointed by Cyrus to be governor over all of Babylonia. The tendency to deny    the historical accuracy of Daniel simply because there is currently no    corroborating historical information stems from the antisupernatural bias of    modern scholarship. Daniel’s historical record has proven to be a reliable source    of information.

Introduction / Outline

JFB: Daniel (Book Introduction)

DANIEL, that is, "God is my judge"; probably of the blood royal (compare Dan 1:3, with 1Ch 3:1, where a son of David is named so). Jerusalem may have been his birthplace (though Dan 9:24, "thy holy city," does not necessarily imply this). He was carried to Babylon among the Hebrew captives brought thither by Nebuchadnezzar at the first deportation in the fourth year of Jehoiakim. As he and his three companions are called (Dan 1:4) "children," he cannot have been more than about twelve years old when put in training, according to Eastern etiquette, to be a courtier (Dan 1:3, Dan 1:6). He then received a new name, by which it was usual to mark a change in one's condition (2Ki 23:34; 2Ki 24:17; Ezr 5:14; Est 2:7), Belteshazzar, that is, "a prince favored by Bel" (Dan 1:7). His piety and wisdom were proverbial among his countrymen at an early period; probably owing to that noble proof he gave of faithfulness, combined with wisdom, in abstaining from the food sent to him from the king's table, as being polluted by the idolatries usual at heathen banquets (Dan 1:8-16). Hence Ezekiel's reference to him (Eze 14:14, Eze 14:20; Eze 28:3) is precisely of that kind we should expect; a coincidence which must be undesigned. Ezekiel refers to him not as a writer, but as exhibiting a character righteous and wise in discerning secrets, in those circumstances now found in his book, which are earlier than the time when Ezekiel wrote. As Joseph rose in Egypt by interpreting Pharaoh's dreams, so Daniel, by interpreting Nebuchadnezzar's, was promoted to be governor of Babylonia, and president of the Magian priest-caste. Under Evil-merodach, Nebuchadnezzar's successor, as a change of officers often attends the accession of a new king, Daniel seems to have had a lower post, which led him occasionally to be away from Babylon (Dan 8:2, Dan 8:27). Again he came into note when he read the mystic writing of Belshazzar's doom on the wall on the night of that monarch's impious feast. BEROSUS calls the last Babylonian king Nabonidus and says he was not killed, but had an honorable abode in Carmania assigned to him, after having surrendered voluntarily in Borsippa. RAWLINSON has cleared up the discrepancy from the Nineveh inscription. Belshazzar was joint king with his father, Evil-merodach or Nabonidus (called Minus in the inscriptions), to whom he was subordinate. He shut himself up in Babylon, while the other king took refuge elsewhere, namely, in Borsippa. BEROSUS gives the Chaldean account, which suppresses all about Belshazzar, as being to the national dishonor. Had Daniel been a late book, he would no doubt have taken up the later account of BEROSUS. If he gave a history differing from that current in Babylonia, the Jews of that region would not have received it as true. Darius the Mede, or Cyaxares II, succeeded and reigned two years. The mention of this monarch's reign, almost unknown to profane history (being eclipsed by the splendor of Cyrus) is an incidental proof that Daniel wrote as a contemporary historian of events which he knew, and did not borrow from others. In the third year of Cyrus he saw the visions (the tenth through twelfth chapters) relating to his people down to the latest days and the coming resurrection. He must have been about eighty-four years old at this time. Tradition represents Daniel as having died and been buried at Shushan. Though his advanced age did not allow him to be among those who returned to Palestine, yet he never ceased to have his people's interests nearest to his heart (Dan. 9:3-19; Dan 10:12).

AUTHENTICITY OF THE BOOK OF DANIEL. Dan 7:1, Dan 7:28; Dan 8:2; Dan 9:2; Dan 10:1-2; Dan 12:4-5, testify that it was composed by Daniel himself. He does not mention himself in the first six chapters, which are historical; for in these it is not the author, but the events which are the prominent point. In the last six, which are prophetical, the author makes himself known, for here it was needed, prophecy being a revelation of words to particular men. It holds a third rank in the Hebrew canon: not among the prophets, but in the Hagiographa (Chetubim), between Esther and Ezra, books like it relating to the captivity; because he did not strictly belong to those who held exclusively the profession of "prophets" in the theocracy, but was rather a "seer," having the gift, but not the office of prophet. Were the book an interpolated one, it doubtless would have been placed among the prophets. Its present position is a proof of its genuineness, as it was deliberately put in a position different from that where most would expect to find it. Placed between Esther, and Ezra and Nehemiah, it separated the historical books of the time after the captivity. Thus, Daniel was, as BENGEL calls him, the politician, chronologer, and historian among the prophets. The Psalms also, though many are prophetical, are ranked with the Hagiographa, not with the prophets; and the Revelation of John is separated from his Epistles, as Daniel is from the Old Testament prophets. Instead of writing in the midst of the covenant people, and making them the foreground of his picture, he writes in a heathen court, the world kingdoms occupying the foreground, and the kingdom of God, though ultimately made the most significant, the background. His peculiar position in the heathen court is reflected in his peculiar position in the canon. As the "prophets" in the Old Testament, so the epistles of the apostles in the New Testament were written by divinely commissioned persons for their contemporaries. But Daniel and John were not in immediate contact with the congregation, but isolated and alone with God, the one in a heathen court, the other on a lonely isle (Rev 1:9). PORPHYRY, the assailant of Christianity in the third century, asserted that the Book of Daniel was a forgery of the time of the Maccabees (170-164 B.C.), a time when confessedly there were no prophets, written after the events as to Antiochus Epiphanes, which it professes to foretell; so accurate are the details. A conclusive proof of Daniel's inspiration, if his prophecies can be shown to have been before the events. Now we know, from JOSEPHUS [Antiquities, 10.11.7], that the Jews in Christ's days recognized Daniel as in the canon. Zechariah, Ezra, and Nehemiah, centuries before Antiochus, refer to it. Jesus refers to it in His characteristic designation, "Son of man," Mat 24:30 (Dan 7:13); also expressly by name, and as a "prophet," in Mat 24:15 (compare Mat 24:21, with Dan 12:1, &c.); and in the moment that decided His life (Mat 26:64) or death, when the high priest adjured him by the living God. Also, in Luk 1:19-26, "Gabriel" is mentioned, whose name occurs nowhere else in Scripture, save in Dan 8:16; Dan 9:21. Besides the references to it in Revelation, Paul confirms the prophetical part of it, as to the blasphemous king (Dan 7:8, Dan 7:25; Dan 11:36), in 1Co 6:2; 2Th 2:3-4; the narrative part, as to the miraculous deliverances from "the lions" and "the fire," in Heb 11:33-34. Thus the book is expressly attested by the New Testament on the three points made the stumbling-block of neologists--the predictions, the narratives of miracles, and the manifestations of angels. An objection has been stated to the unity of the book, namely, that Jesus quotes no part of the first half of Daniel. But Mat 21:44 would be an enigma if it were not a reference to the "stone that smote the image" (Dan 2:34-35, Dan 2:44-45). Thus the New Testament sanctions the second, third, sixth, seventh, and eleventh chapters. The design of the miracles in the heathen courts where Daniel was, as of those of Moses in Egypt, was to lead the world power, which seemed to be victorious over the theocracy, to see the essential inner superiority of the seemingly fallen kingdom of God to itself, and to show prostrate Israel that the power of God was the same as of old in Egypt. The first book of Maccabees (compare 1 Maccabees 1:24; 9:27, 40, with Dan 12:1; Dan 11:26, of the Septuagint) refers to Daniel as an accredited book, and even refers to the Septuagint Alexandrian version of it. The fact of Daniel having a place in the Septuagint shows it was received by the Jews at large prior to the Maccabean times. The Septuagint version so arbitrarily deviated from the Hebrew Daniel, that Theodotius' version was substituted for it in the early Christian Church. JOSEPHUS [Antiquities, 11.8.5] mentions that Alexander the Great had designed to punish the Jews for their fidelity to Darius, but that Jaddua (332 B.C.), the high priest, met him at the head of a procession and averted his wrath by showing him Daniel's prophecy that a Grecian monarch should overthrow Persia. Certain it is, Alexander favored the Jews, and JOSEPHUS' statement gives an explanation of the fact; at least it shows that the Jews in JOSEPHUS' days believed that Daniel was extant in Alexander's days, long before the Maccabees. With Jaddua (high priest from 341-322 B.C.) the Old Testament history ends (Neh 12:11). (The register of the priests and Levites was not written by Nehemiah, who died about 400 B.C., but was inserted with divine sanction by the collectors of the canon subsequently.) An objection to Daniel's authenticity has been rested on a few Greek words found in it. But these are mostly names of Greek musical instruments, which were imported by Greece from the East, rather than vice versa. Some of the words are derived from the common Indo-Germanic stock of both Greek and Chaldee: hence their appearance in both tongues. And one or two may have come through the Greeks of Asia Minor to the Chaldee. The fact that from the fourth verse of the second chapter to the end of the seventh, the language is Chaldee, but the rest Hebrew, is not an argument against, but for, its authenticity. So in Ezra the two languages are found. The work, if that of one author, must have been composed by someone in the circumstances of Daniel, that is, by one familiar with both languages. No native-born Hebrew who had not lived in Chaldea would know Chaldee so well as to use it with the same idiomatic ease as his native tongue; the very impurities in Daniel's use of both are just such as were natural to one in his circumstances, but unnatural to one in a later age, or to one not half Hebrew, half Chaldean in residence as Daniel was. Those parts of Daniel which concern the whole world are mostly Chaldee, then the language of the world empire. So Greek was made the language of the New Testament, which was designed for the whole world. Those affecting the Jews, mostly Hebrew; and this not so impure as that of Ezekiel. His Chaldee is a mixture of Hebrew and Aramaic. Two predictions alone are enough to prove to us that Daniel was a true prophet. (1) That his prophecies reach beyond Antiochus; namely, he foretells the rise of the four great monarchies, Babylon, Medo-Persia, Greece, and Rome (the last not being in Daniel's time known beyond the precincts of Italy, or rather of Latium), and that no other earthly kingdom would subvert the fourth, but that it would divide into parts. All this has come to pass. No fifth great earthly monarchy has arisen, though often attempted, as by Charlemagne, Charles V, and Napoleon. (2) The time of Messiah's advent, as dated from a certain decree, His being cut off, and the destruction of the city. "He who denies Daniel's prophecies," says SIR ISAAC NEWTON, "undermines Christianity, which is founded on Daniel's prophecies concerning Christ."

CHARACTERISTICS OF DANIEL. The vision mode of revelation is the exception in other prophets, the rule in Daniel. In Zechariah (Zec. 1:1-6:15), who lived after Daniel, the same mode appears, but the other form from the seventh chapter to the end. The Revelation of St. John alone is perfectly parallel to Daniel, which may be called the Old Testament Apocalypse. In the contents too there is the difference above noticed, that he views the kingdom of God from the standpoint of the world kingdoms, the development of which is his great subject. This mode of viewing it was appropriate to his own position in a heathen court, and to the relation of subjection in which the covenant-people then stood to the world powers. No longer are single powers of the world incidentally introduced, but the universal monarchies are the chief theme, in which the worldly principle, opposed to the kingdom of God, manifests itself fully. The near and distant are not seen in the same perspective, as by the other prophets, who viewed the whole future from the eschatological point; but in Daniel the historical details are given of that development of the world powers which must precede the advent of the kingdom [AUBERLEN].

SIGNIFICANCE OF THE BABYLONIAN CAPTIVITY. The exile is the historical basis of Daniel's prophecies, as Daniel implies in the first chapter, which commences with the beginning, and ends with the termination, of the captivity (Dan 1:1, Dan 1:21; compare Dan 9:1-2). A new stage in the theocracy begins with the captivity. Nebuchadnezzar made three incursions into Judah. The first under Jehoiakim (606 B.C.), in which Daniel was carried away, subjected the theocracy to the Babylonian world power. The second (598 B.C.) was that in which Jehoiachin and Ezekiel were carried away. In the third (588 B.C.), Nebuchadnezzar destroyed Jerusalem and carried away Zedekiah. Originally, Abraham was raised out of the "sea" (Dan 7:2) of the nations, as an island holy to God, and his seed chosen as God's mediator of His revelations of love to mankind. Under David and Solomon, the theocracy, as opposed to the heathen power, attained its climax in the Old Testament, not only being independent, but lord of the surrounding nations; so that the period of these two kings was henceforth made the type of the Messianic. But when God's people, instead of resting on Him, seek alliance with the world power, that very power is made the instrument of their chastisement. So Ephraim (722 B.C.) fell by Assyria; and Judah also, drawn into the sphere of the world's movements from the time of Ahaz, who sought Assyrian help (740 B.C., Isa. 7:1-25) at last fell by Babylon, and thenceforth has been more or less dependent on the world monarchies, and so, till Messiah, was favored with no revelations from the time of Malachi (four hundred years). Thus, from the beginning of the exile, the theocracy, in the strict sense, ceased on earth; the rule of the world powers superseding it. But God's covenant with Israel remains firm (Rom 11:29); therefore, a period of blessing under Messiah's kingdom is now foretold as about to follow their long chastisement. The exile thus is the turning point in the history of the theocracy, which ROOS thus divides: (1) From Adam to the exodus out of Egypt. (2) From the exodus to the beginning of the Babylonian captivity. (3) From the captivity to the millennium. (4) From the millennium to the end of the world. The position of Daniel in the Babylonian court was in unison with the altered relations of the theocracy and the world power, which new relation was to be the theme of his prophecy. Earlier prophets, from the standpoint of Israel, treated of Israel in its relation to the world powers; Daniel, from Babylon, the center of the then world power, treats of the world powers in their relation to Israel. His seventy years' residence in Babylon, and his high official position there, gave him an insight into the world's politics, fitting him to be the recipient of political revelations; while his spiritual experiences, gained through Nebuchadnezzar's humiliation, Belshazzar's downfall, and the rapid decay of the Babylonian empire itself, as well as the miraculous deliverances of himself and his friends (the third through sixth chapters), all fitted him for regarding things from the spiritual standpoint, from which the world's power appears transient, but the glory of God's kingdom eternal. As his political position was the body, the school of magicians in which he had studied for three years (Dan 1:4-5) was the soul; and his mind strong in faith and nourished by the earlier prophecies (Dan 9:2), the spirit of his prophecy, which only waited for the spirit of revelation from above to kindle it. So God fits His organs for their work. AUBERLEN compares Daniel to Joseph: the one at the beginning, the other at the end of the Jewish history of revelation; both representatives of God and His people at heathen courts; both interpreters of the dim presentiments of truth, expressed in God-sent dreams, and therefore raised to honor by the powers of the world: so representing Israel's calling to be a royal priesthood among the nations; and types of Christ, the true Israel, and of Israel's destination to be a light to lighten the whole Gentile world, as Rom 11:12, Rom 11:15 foretells. As Achilles at the beginning, and Alexander at the end, of Grecian history are the mirrors of the whole life of the Hellenic people, so Joseph and Daniel of Israel.

CONTENTS OF THE BOOK. Historical and biographical introduction in the first chapter. Daniel, a captive exile, is representative of his nation in its servitude and exile: while his heavenly insight into dreams, far exceeding that of the magi, represents the divine superiority of the covenant-people over their heathen lords. The high dignities, even in the world, which he thereby attained, typify the giving of the earth-kingdom at last "to the people of the saints of the Most High" (Dan 7:27). Thus Daniel's personal history is the typical foundation of his prophecy. The prophets had to experience in themselves, and in their age, something of what they foretold about future times; just as David felt much of Christ's sufferings in his own person (compare Hos 1:2-11; Hos 2:3). So Jon. 1:1-17, &c. [ROOS]. Hence biographical notices of Daniel and his friends are inserted among his prophecies. The second through twelfth chapters contain the substance of the book, and consist of two parts. The first (the second through seventh chapters) represents the development of the world powers, viewed from a historical point. The second (the eighth through twelfth chapters), their development in relation to Israel, especially in the future preceding Christ's first advent, foretold in the ninth chapter. But prophecy looks beyond the immediate future to the complete fulfilment in the last days, since the individual parts in the organic history of salvation cannot be understood except in connection with the whole. Also Israel looked forward to the Messianic time, not only for spiritual salvation, but also for the visible restoration of the kingdom which even now we too expect. The prophecy which they needed ought therefore to comprise both, and so much of the history of the world as would elapse before the final consummation. The period of Daniel's prophecies, therefore, is that from the downfall of the theocracy at the captivity till its final restoration, yet future--the period of the dominion of the world powers, not set aside by Christ's first coming (Joh 18:36; for, to have taken the earth-kingdom then, would have been to take it from Satan's hands, Mat 4:8-10), but to be superseded by His universal and everlasting kingdom at His second coming (Rev 11:15). Thus the general survey of the development and final destiny of the world powers (the second through seventh chapters) fittingly precedes the disclosures as to the immediate future (the eighth through twelfth chapters). Daniel marks the division by writing the first part in Chaldee, and the second, and the introduction, in Hebrew; the former, referring to the powers of the world, in the language of the then dominant world power under which he lived; the latter, relating to the people of God, in their own language. An interpolator in a later age would have used Hebrew, the language of the ancient prophets throughout, or if anywhere Aramaic, so as to be understood by his contemporaries, he would have used it in the second rather than in the first part as having a more immediate reference to his own times [AUBERLEN].

JFB: Daniel (Outline)

• THE BABYLONIAN CAPTIVITY BEGINS; DANIEL'S EDUCATION AT BABYLON, &C. (Dan. 1:1-21)
• NEBUCHADNEZZAR'S DREAM: DANIEL'S INTERPRETATION OF IT, AND ADVANCEMENT. (Dan. 2:1-49)
• NEBUCHADNEZZAR'S IDOLATROUS IMAGE; SHADRACH, MESHACH, AND ABED-NEGO ARE DELIVERED FROM THE FURNACE. (Dan. 3:1-30)
• EDICT OF NEBUCHADNEZZAR CONTAINING HIS SECOND DREAM, RELATING TO HIMSELF. (Dan. 4:1-37)
• BELSHAZZAR'S IMPIOUS FEAST; THE HANDWRITING ON THE WALL INTERPRETED BY DANIEL OF THE DOOM OF BABYLON AND ITS KING. (Dan. 5:1-31)
• DARIUS' DECREE: DANIEL'S DISOBEDIENCE, AND CONSEQUENT EXPOSURE TO THE LION'S: HIS DELIVERANCE BY GOD, AND DARIUS' DECREE. (Dan. 6:1-28)
• VISION OF THE FOUR BEASTS. (Dan. 7:1-28)
• VISION OF THE RAM AND HE-GOAT: THE TWENTY-THREE HUNDRED DAYS OF THE SANCTUARY BEING TRODDEN DOWN. (Dan. 8:1-27)
• DANIEL'S CONFESSION AND PRAYER FOR JERUSALEM: GABRIEL COMFORTS HIM BY THE PROPHECY OF THE SEVENTY WEEKS. (Dan. 9:1-27)
• DANIEL COMFORTED BY AN ANGELIC VISION. (Dan. 10:1-21)
• CONCLUSION OF THE VISION (TENTH THROUGH TWELFTH CHAPTERS) AND EPILOGUE TO THE BOOK. (Dan 12:1-13)

TSK: Daniel 5 (Chapter Introduction)

Overview

Dan 5:1, Belshazzar’s impious feast; Dan 5:5, A hand-writing unknown to the magicians, troubles the king; Dan 5:10, At the commendation of the queen Daniel is brought; Dan 5:17, He, reproving the king of pride and idolatry, Dan 5:25. reads and interprets the writing; Dan 5:30, The monarchy is translated to the Medes.

Poole: Daniel (Book Introduction)

BOOK OF DANIEL

THE ARGUMENT

IN Daniel and his prophecy, observe these things for the better understanding of this book, and the mind of God in it:

1. As to the author; First, He was a prophet, as appears in the little stone cut out of the mountain without hands, meaning Christ the Messiah and his kingdom, what he should do, chapter 2; likewise chapter 7 to the end of the book: the first six chapters are historical, the last six prophetical. Secondly, As to his lineage, he was one of the royal seed. Thirdly, He was a captive. Fourthly, He was rarely qualified for piety, wisdom, beauty. Fifthly, As to his education, he was trained for three years in learning. Sixthly, His advancement for his parts and wisdom. Seventhly, He was faithful and blameless in the place of honour to which he was preferred. Eighthly, His care and kindness for his companions; he procured their promotion also. Ninthly, His singular holiness and power with God in prayer, Eze 14:14 . Tenthly, His faithfulness and constancy in the worship of God, maugre the envy and persecution of his enemies. Eleventhly, The strange providence of God in his preservation and deliverance. Twelfthly, His signal integrity and flourishing state under several kings’ reigns, even in critical times and great changes, unto his old age, and beyond the seventy years of captivity.

2. AS to the book itself, both the historical and prophetical part of it, especially the latter, we find, First. Great variety in them. Secondly, Famous predictions; of the Messiah, of dreadful wars, of fearful desolations to countries, and the Jewish nation in particular, for putting Christ to death; great persecutions of the church, by the Grecians and Romans especially, in which Antiochus and antichrist are pointed at. These things are all of such weighty consideration, that our blessed Saviour calls for especial understanding in the reading even of one part of it, Mat 24:15 . His chronology and calculations may be called the key of time, relating to the church’ s sufferings and deliverances. Daniel was the greatest favourite we read of, namely, of the King of heaven, Dan 9:23 10:11 , and of the greatest kings then on earth. He was the noblest pattern of a public heart for the church of God, for whose affliction he was deeply afflicted in the midst of his court honours and employments.

Poole: Daniel 5 (Chapter Introduction)

CHAPTER 5

Belshazzar’ s impious feast, Dan 5:1-4 . The hand-writing on the wall, which the magicians could not explain, troubleth him, Dan 5:5-9 . At the recommendation of the queen Daniel is brought in, Dan 5:10-16 . He reproveth the king of pride, profaneness, and idolatry, Dan 5:17-24 . He readeth and interpreteth the writing, Dan 5:25-29 . Belshazzar slain; the kingdom translated to the Medes, Dan 5:30,31 .

MHCC: Daniel (Book Introduction)

Daniel was of noble birth, if not one of the royal family of Judah. He was carried captive to Babylon in the fourth year of Jehoiachin, B. C. 606, when a youth. He was there taught the learning of the Chaldeans, and held high offices, both under the Babylonian and Persian empires. He was persecuted for his religion, but was miraculously delivered; and lived to a great age, as he must have been about ninety-four years old at the time of the last of his visions. The book of Daniel is partly historical, relating various circumstances which befell himself and the Jews, at Babylon; but is chiefly prophetical, detailing visions and prophecies which foretell numerous important events relative to the four great empires of the world, the coming and death of the Messiah, the restoration of the Jews, and the conversion of the Gentiles. Though there are considerable difficulties in explaining the prophetical meaning of some passages in this book, we always find encouragement to faith and hope, examples worthy of imitation, and something to direct our thoughts to Christ Jesus upon the cross and on his glorious throne.

MHCC: Daniel 5 (Chapter Introduction)

(Dan 5:1-9) Belshazzar's impious feast; the hand-writing on the wall.

(Dan 5:10-17) Daniel is sent for to interpret it.

(Dan 5:18-31) Daniel warns the king of his destruction.

Matthew Henry: Daniel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Daniel

The book of Ezekiel left the affairs of Jerusalem under a doleful aspect, all in ruins, but with a joyful prospect of all in glory again. This of Daniel fitly follows. Ezekiel told us what was seen, and what was foreseen, by him in the former years of the captivity: Daniel tells us what was seen, and foreseen, in the latter years of the captivity. When God employs different hands, yet it is about the same work. And it was a comfort to the poor captives that they had first one prophet among them and then another, to show them how long, and a sign that God had not quite cast them off. Let us enquire, I. Concerning this prophet His Hebrew name was Daniel, which signifies the judgment of God; his Chaldean name was Belteshazzar. He was of the tribe of Judah, and, as it should seem, of the royal family. He was betimes eminent for wisdom and piety. Ezekiel, his contemporary, but much his senior, speaks of him as an oracle when thus he upbraids the king of Tyre with his conceitedness of himself: Thou art wiser then Daniel, Eze 38:3. He is likewise there celebrated for success in prayer, when Noah, Daniel, and Job are reckoned as three men that had the greatest interest in heaven of any, Eze 14:14. He began betimes to be famous, and continued long so. Some of the Jewish rabbin are loth to acknowledge him to be a prophet of the higher form, and therefore rank his book among the Hagiographa , not among the prophecies, and would not have their disciples pay much regard to it. One reason they pretend is because he did not live such a mean mortified life as Jeremiah and some other of the prophets did, but lived like a prince, and was a prime-minister of state; whereas we find him persecuted as other prophets were (ch. 6), and mortifying himself as other prophets did, when he ate no pleasant bread (Dan 10:3), and fainting sick when he was under the power of the Spirit of prophecy, Dan 8:27. Another reason they pretend is because he wrote his book in a heathen country, and there had his visions, and not in the land of Israel; but, for the same reason, Ezekiel also must be expunged out of the roll of prophets. But the true reason is that he speaks so plainly of the time of the Messiah's coming that the Jews cannot avoid the conviction of it and therefore do not care to hear of it. But Josephus calls him one of the greatest of the prophets, nay, the angel Gabriel calls him a man greatly beloved. He lived long an active life in the courts and councils of some of the greatest monarchs the world ever had, Nebuchadnezzar, Cyrus, Darius; for we mistake of we confine the privilege of an intercourse with heaven to speculative men, or those that spend their time in contemplation; no, who was more intimately acquainted with the mind of God than Daniel, a courtier, a statesman, and a man of business? The Spirit, as the wind, blows where it lists. And, if those that have much to do in the world plead that as an excuse for the infrequency and slightness of their converse with God, Daniel will condemn them. Some have thought that he returned to Jerusalem, and was one of the masters of the Greek synagogue; but nothing of that appears in scripture; it is therefore generally concluded that he died in Persia at Susan, where he lived to be very old. II. Concerning this book. The first six chapters of it are historical, and are plain and easy; the last six are prophetical, and in them are many things dark, and hard to be understood, which yet would be more intelligible if we had a more complete history of the nations, and especially the Jewish nation, from Daniel's time to the coming of the Messiah. Our Saviour intimates the difficulty of apprehending the sense of Daniel's prophecies when, speaking of them, he says, Let him that readeth understand, Mat 24:15. The first chapter, and the first three verses of the second chapter, are in Hebrew; thence to the eighth chapter is in the Chaldee dialect; and thence to the end is in Hebrew. Mr. Broughton observes that, as the Chaldeans were kind to Daniel, and gave cups of cold water to him when he requested it, rather than the king's wine, God would not have them lose their reward, but made that language which they taught him to have honour in his writings through all the world, unto this day. Daniel, according to his computation, continues the holy story from the first surprising of Jerusalem by the Chaldean Babel, when he himself was carried away captive, until the last destruction of it by Rome, the mystical Babel, for so far forward his predictions look, Dan 9:27. The fables of Susannah, and of Bel and the Dragon, in both which Daniel is made a party, are apocryphal stories, which we think we have no reason to give any credit to, they being never found in the Hebrew or Chaldee, but only in the Greek, nor ever admitted by the Jewish church. There are some both of the histories and of the prophecies of this book that bear date in the latter end of the Chaldean monarchy, and others of both that are dated in the beginning of the Persian monarchy. But both Nebuchadnezzar's dream, which Daniel interpreted, and his own visions, point at the Grecian and Roman monarchies, and very particularly at the Jews' troubles under Antiochus, which it would be of great use to them to prepare for; as his fixing the very time for the coming of the Messiah was of use to all those that waited for the consolation of Israel, and is to us, for the confirming of our belief, That this is he who should come, and we are to look for no other.

Matthew Henry: Daniel 5 (Chapter Introduction)

The destruction of the kingdom of Babylon had been long and often foretold when it was at a distance; in this chapter we have it accomplished, and a prediction of it the very same night that it was accomplished. Belshazzar now reigned in Babylon; some compute he had reigned seventeen years, others but three; we have here the story of his exit and the period of his kingdom. We must know that about two years before this Cyrus king of Persia, a growing monarch, came against Babylon with a great army; Belshazzar met him, fought him, and was routed by him in a pitched battle. He and his scattered forces retired into the city, where Cyrus besieged them. They were very secure, because the river Euphrates was their bulwark, and they had twenty years; provision in the city; but in the second year of the siege he took it, as is here related. We have in this chapter, I. The riotous, idolatrous, sacrilegious feast which Belshazzar made, in which he filled up the measure of his iniquity (Dan 5:1-4). II. The alarm given him in the midst of his jollity by a hand-writing on the wall, which none of his wise men could read or tell him the meaning of (Dan 5:5-9). III. The interpretation of the mystical characters by Daniel, who was at length brought in to him, and dealt plainly with him, and showed him his doom written (v. 10-28). IV. The immediate accomplishment of the interpretation in the slaying of the king and seizing of the kingdom (Dan 5:30, Dan 5:31).

Constable: Daniel (Book Introduction)

Introduction

Background

In 605 B.C. Prince Nebuchadnezzar led the Babylonian army of his father Nabopolassar against the allied forces of Assyria and Egypt. He defeated them at Carchemish near the top of the Fertile Crescent. This victory gave Babylon supremacy in the ancient Near East. With Babylon's victory, Egypt's vassals, including Judah, passed under Babylonian control. Shortly thereafter that same year Nabopolassar died, and Nebuchadnezzar succeeded him as king. Nebuchadnezzar then moved south and invaded Judah, also in 605 B.C. He took some royal and noble captives to Babylon (Dan. 1:1-3) including Daniel, whose name means "God is my judge" or "God is judging" or "God will judge," plus some of the vessels from Solomon's temple (2 Chron. 36:7). This was the first of Judah's three deportations in which the Babylonians took groups of Judahites to Babylon. The king of Judah at that time was Jehoiakim (2 Kings 24:1-4).

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Jehoiakim's son Jehoiachin (also known as Jeconiah and Coniah) succeeded him in 598 B.C. Jehoichin reigned only three months and 10 days (2 Chron. 36:9). Nebuchadnezzar invaded Judah again. At the turn of the year, in 597 B.C., he took Jehoichin to Babylon along with most of Judah's remaining leaders and the rest of the national treasures including young Ezekiel (2 Kings 24:10-17; 2 Chron. 36:10).

A third and final deportation took place approximately 11 years later, in 586 B.C. Jehoikim's younger brother Zedekiah, whose name Nebuchadnezzar had changed to Mattaniah, was then Judah's puppet king. He rebelled against Babylon's sovereignty by secretly making a treaty with Pharaoh Hophra under pressure from Jewish nationalists (Jer. 37-38). After a two-year siege, Jerusalem fell. Nebuchadnezzar returned to Jerusalem, burned the temple, broke down the city walls, and took all but the poorest of the Jews captive to Babylon. He also took Zedekiah prisoner to Babylon after he executed his sons and put out the king's eyes at Riblah in Aramea (modern Syria; 2 Kings 24:18-25:24).

Scope

Daniel, the main character from whom this book gets its name, was probably only a teenager when he arrived in Babylon in 605 B.C. The Hebrew words used to describe him, the internal evidence of chapter 1, and the length of his ministry seem to make this clear. He continued in office as a public servant at least until 538 B.C. (1:21) and as a prophet at least until 536 B.C. (10:1). Thus the record of his ministry spans 70 years, the entire duration of the Babylonian Captivity. He probably lived to be at least 85 years old and perhaps older.

Writer

There is little doubt among conservative scholars that Daniel himself wrote this book under the Holy Spirit's guidance. Probably he did so late in his life, which could have been about 530 B.C. or a few years later. Several Persian-derived governmental terms appear in the book. The presence of these words suggests that the book received its final polishing after Persian had become the official language of government. This would have been late in Daniel's life. What makes Daniel's authorship quite clear is both internal and external evidence.

Internally the book claims in several places that Daniel was its writer (8:1; 9:2, 20; 10:2). References to Daniel in the third person do not indicate that someone else wrote about him. It was customary for ancient authors of historical memoirs to write of themselves this way (cf. Exod. 20:2, 7).¹

Externally the Lord Jesus Christ spoke of this book as the writing of Daniel (Matt. 24:15; Mark 13:14). The Jews believed that Daniel was its writer from its earliest appearance. The early church father Jerome argued for Daniel's authorship against a contemporary critic of his, Porphyry, who contended that someone composed it about 165 B.C. and claimed that he was Daniel.

The Jews placed Daniel in the Writings section of their Bible.² They did this because Daniel was not a prophet in the sense in which the other Hebrew prophets were. He functioned as a prophet and wrote inspired Scripture, but he was a government official, an administrator in a Gentile land, rather than an official prophet.

"For though Christ spoke of Daniel's function as prophetic (Matt. 24:15), his position was that of governmental official and inspired writer, rather than ministering prophet (cf. Acts 2:29-30)."³

In contrast to Ezekiel, his contemporary in Babylon, Daniel lived and worked among Gentiles primarily, whereas Ezekiel live and ministered among the Israelites.⁴

The Greek and Latin translators of Daniel placed this book among the other major prophets in the Septuagint and Vulgate versions because of its prophetic content. That tradition influenced the scholars who produced our English versions.

Date

The dating of this book is one of the most controversial subjects in the field of Old Testament Introduction. The controversy is not due to the obscurity of evidence but to the presuppositions of critics.

It is quite easy to determine when Daniel lived and ministered because of the many historical references in this book. His fellow prophet Ezekiel also referred to him (cf. Ezek. 14:14, 20; 28:3). However because the book contains prophecies that Antiochus Epiphanies fulfilled in the second century B.C. many rationalistic critics who deny that the Bible contains predictive prophecy have said that Daniel could not have written it. They contend that it must have been written after Antiochus, namely, about 165 B.C. However there are many evidences within the book itself that point to its origin in the sixth century B.C.⁵ This modern criticism follows Porphyry's view. However no significant writer espoused a late date for the book after Jerome refuted Porphyry until the eighteenth century A.D. J. D. Michaelis revived Porphyry's theory in 1771, and it took root in the rationalistic intellectual soil of the Enlightenment. Since then many scholars who disbelieve in predictive prophecy have insisted that this book must have been the product of the Maccabean revolt (168-165 B.C.). Liberal critics still consider the late dating of Daniel to be one of the most assured results of modern scholarship. Nevertheless there is ample evidence in the book itself that Daniel wrote it and that it dates from the sixth century B.C.⁶

"One who claims that the book of Daniel is a product of the Maccabean age thereby denies that it is a work of true predictive prophecy as it purports to be. Furthermore, if the book of Daniel comes from the age of the Maccabees, I do not see how it is possible to escape the conclusion that the book is also a forgery, for it claims to be a revelation from God to the Daniel who lived in Babylon during the exile."⁷

Languages

Daniel is one of the few books in the Old Testament that was originally written in two different languages. One was Aramaic (also known as Chaldee or Syriac), the common language of the ancient Near East, and the other was Hebrew.⁸ The Aramaic portions deal with matters pertaining to all the citizens of the Babylonian and Persian empires whereas the Hebrew sections describe predominantly Jewish concerns and God's plans for Israel. Probably Daniel wrote the Aramaic sections for the benefit of his Gentile neighbors, and he wrote the whole book for the Jews who could read both languages.

Purpose

To the interested observer of Israel's fortunes in Daniel's time, it seemed that Yahweh had either become impotent or had abandoned His chosen people. The gods of Assyria and Babylon had apparently triumphed over Him. His temple lay in ruins, His capital had been ravaged and stood empty and vulnerable, and His people were living as unhappy captives in a foreign land.

At such a time as this, God revealed His supernatural power. He did so to demonstrate that He is the one true God and that He is still sovereign over the affairs of humanity and history. He manifested his power to the supreme rulers of Babylon and Persia that they might know that He governs over all from heaven. This was a time in Israel's history similar to the time just before the Exodus. Israel was in captivity, and Israel's God was in disgrace. Daniel contains proof of God's sovereignty, which the plagues and the crossing of the Red Sea demonstrated to Pharaoh and the Egyptians. Daniel, as Exodus, relates several "contests" between false gods and Yahweh in which Israel's God proves to be the only true and living God. Like Daniel, Esther also shows God working for His people during a period of their divine discipline.

"The predominant message is that God's people will experience suffering and be threatened with extinction, but that will not be the end of the story because their God is the living and all-powerful God who will get glory by vindicating His name and who will save them."⁹

"Daniel's purpose in writing blended the two themes of prophecy and piety. He wrote first to show God's future program for the nation of Israel (in light of her fall) during and after the times of the Gentiles.' Second, he wrote to show what the believers' present response should be as they await the coming kingdom of God. Daniel encouraged his readers to remain faithful to God in a hostile society while they waited for God's promised kingdom."¹⁰

Theology

Theologically the book stresses the sovereignty of God.

"The absolute sovereignty and transcendence of God above all angels and men literally permeates the book."¹¹

"The theme running through the whole book is that the fortunes of kings and the affairs of men are subject to God's decrees, and that he is able to accomplish his will despite the most determined opposition of the mightiest potentates on earth."¹²

"The collapse and fall of both Israel and Judah notwithstanding, the book of Daniel makes crystal clear that the Lord God remains absolutely sovereign over human affairs. This is apparent in the present, despite political and religious conditions that might suggest otherwise, and in the future, when there would be no doubt in anyone's mind."¹³

The miracles recorded in chapters 1-6 show God's sovereignty at work for His people. The prophecies in chapters 7-12 show His sovereignty over the Gentile nations and Israel by unveiling what He will do with them far into the future. Especially the period that Jesus Christ referred to as "the times of the Gentiles" (Luke 21:24) is the focus of this revelation.

"The times of the Gentiles is that extended period of time in which the land given in covenant by God to Abraham and his descendants is occupied by Gentile powers and the Davidic throne is empty of any rightful heir in the Davidic line. The times of the Gentiles, beginning with Nebuchadnezzar's invasion of Jerusalem in 605 B.C., will continue till the Messiah returns. Then Christ will subdue nations, deliver the land of Israel from its Gentile occupants, and bring the nation Israel into her covenanted blessings in the millennial kingdom."¹⁴

These prophecies also reveal the fulfillment of God's great redemptive plan that began at the Fall and will culminate in the return and reign of the Son of Man on the earth.

A third theological emphasis is the power of prayer. God's working in response to His people's prayers is evident everywhere in this book, particularly in the first six chapters and in chapters 9 and 10.

Another theological theme is the indomitable grace of God. Even though the Jews had failed Him miserably, God revealed that He had not cast off His people Israel. He was disciplining them presently, but He has a future for them as a nation (cf. Rom. 11:29). Furthermore He will fulfill His promises to the patriarchs regarding Gentile blessing too.

Genre

Daniel is a book of prophecy.

"Among the great prophetic books of Scripture, none provides a more comprehensive and chronological prophetic view of the broad movement of history than the book of Daniel. Of the three prophetic programs revealed in Scripture, outlining the course of the nations, Israel, and the church, Daniel alone reveals the details of God's plan for both the nations and Israel. Although other prophets like Jeremiah had much to say to the nations and Israel, Daniel brings together and interrelates these great themes of prophecy as does no other portion of Scripture. For this reason, the book of Daniel is essential to the structure of prophecy and is the key to the entire Old Testament prophetic revelation. A study of this book is, therefore, not only important from the standpoint of determining the revelation of one of the great books of the Old Testament but is an indispensable preliminary investigation to any complete eschatological system."¹⁵

"In NT prophecy Daniel is referred to more than any other OT book. Moreover, it contains more fulfilled prophecies than any other book in the Bible."¹⁶

"In many respects, the book of Daniel is the most comprehensive prophetic revelation of the Old Testament, giving the only total view of world history from Babylon to the second advent of Christ and interrelating Gentile history and prophecy with that which concerns Israel. Daniel provides the key to the overall interpretation of prophecy, is a major element in premillennialism, and is essential to the interpretation of the book of Revelation. Its revelation of the sovereignty and power of God has brought assurance to Jew and Gentile alike that God will fulfill His sovereign purposes in time and eternity."¹⁷

Daniel is one of three Old Testament books that is apocalyptic. The apocalyptic sections are chapters 2, 7, 8, and 10-12. The other two books are Ezekiel (37:1-14; 40:1-48:35) and Zechariah (1:7-6:8). In the New Testament, Revelation is the only apocalyptic book.¹⁸ Apocalyptic literature is a particular genre (literary type).

"Apocalyptic literature is symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological."¹⁹

"The book of Daniel is unquestionably the key to all biblical prophecy. It is the great apocalyptic book of the Old Testament, whereas Revelation is that of the New Testament. Passages such as Matthew 24-25, Mark 13, Luke 21, and the book of Revelation are unintelligible without a knowledge of the book of Daniel."²⁰

"No one who has reverently studied the book of Daniel in the context of the completed Scriptures can deny the crucial contribution of this book to God's complete prophetic revelation. Our Lord spoke often of the kingdom of heaven' (Matt. 5:3; Dan. 2:44) and of Himself as the son of man' (Matt. 26:64; Dan. 7:13-14). Looking toward His second coming to the earth, He referred to a great tribulation, such as has not occurred since the beginning of the world until now' (Matt. 24:21; cf. Dan. 12:1), and to the abomination of desolation' that will stand in the Temple (Matt. 24:15; Dan. 9:27; 12:11). The apostle Paul also referred to this work of the man of lawlessness' (2 Thess. 2:3-4; cf. Dan. 7:25; 11:36-39) but rejoiced that someday the saints will judge the world' (1 Cor. 6:1; Dan. 7:18, 22, 27)."²¹

Message²²

The Book of Daniel contains many unique and significant emphases. I would like to point out some of these first before we organize them into an explanation of what God has given us this book to reveal.

Theologically Daniel stresses the sovereignty of God. Specifically it shows that God is wise enough and powerful enough to control and to create history.

Philosophically Daniel reveals the course and the culmination of good and evil throughout human history.

Hermeneutically we see that God teaches His people what will happen in the future by helping them to appreciate what has happened in the past. In other words, we learn to understand the future by studying the past. The future builds on the past and is an extension of the past.

Pedagogically we observe that God teaches us by going from the simple to the complex, from the known to the unknown. This applies as we look back on history, and it applies as we look forward in prophecy. For example, God gave Daniel simple visions first and then more complex ones later that built on the earlier ones. The first vision in Daniel is the most simple to interpret, and the last one is the most difficult to interpret.

Temporally the book proceeds from what happened in the past to what will happen in the future. Some students of the book divide it into two parts: history (chs. 1-6), and prophecy (chs. 7-12). This illustrates how the content of this book moves generally from past events to future events.

Anthropologically Daniel deals with two groups of people that occupy planet earth in time: Israel and the Gentiles. Some students of the book, including myself, prefer to divide it into three parts. We believe that the languages that Daniel wrote in reflect his emphases on revelation stressing particularly Gentiles or Jews in the various sections of the book.

Chronologically the revelation in Daniel advances from the present, to the near future, to the far future from Daniel's perspective. Even liberal students of the book admit this. From Daniel's perspective in history, some of what God revealed to him involved what was past, and some was future. From our perspective, we can see that what God revealed was not just past and future for him but past, near future, and far future.

Now with this background, let us turn to the major revelations in the Book of Daniel. The contrasts are observational; they help us see what is here clearly. The major revelations are interpretational; they help us understand what is here clearly. I am now going to suggest what is significant about what we observe. There are essentially two major revelations.

The first major revelation is that Yahweh is sovereign in history. By history I mean what is past. In Daniel, God has proved that He is the ultimate ruler of the world by the way things turned out in the past. Half the book deals with history; the other half, generally speaking, deals with prophecy.

God has revealed much evidence in this book that He is sovereign over history, that He has made it turn out the way He has wanted it to turn out. We find this evidence particularly in the record of the three rulers in chapters 1-6.

We have the most evidence in the record of Nebuchadnezzar.

In the first chapter we read, "The Lord (Adonai) gave Jehoiakim king of Judah into his [Nebuchadnezzar's] hand" (1:2). All the events of chapter 1, beginning with Daniel's insignificance in Judah and his quick rise to great significance in Babylon, demonstrate God's sovereignty in the past.

In chapter 2, we have the vision of Nebuchadnezzar's image that gets crushed by a stone that flies at it from heaven. This revelation teaches that all the kingdoms of the earth are subject to the kingdom of heaven. Daniel's own testimony to God's sovereignty in 2:20-22 expresses the main point of this dream, which the most powerful king in the ancient world received from God.

In chapter 3, we see how God takes care of people who acknowledge His sovereignty, namely Shadrach, Meshach, and Abed-nego.

In chapter 4 we see how He takes care of people who do not, namely Nebuchadnezzar. Learning who is the ultimate authority and responding appropriately to Him is extremely important for all human beings.

Belshazzar was the second king through whom God revealed His sovereignty (ch. 5). Belshazzar could not read the handwriting on the wall, but Daniel could. The God of heaven had evaluated the king on earth, had found him deficient, and had decided to replace him. What a demonstration of Yahweh's sovereignty we have in this chapter!

The third king was Darius (ch. 6). When Darius visited the lion's den early in the morning, he voiced a question that all people have asked. The Jews of Daniel's day, whom their Gentile enemies had wrenched from the land that Yahweh had promised them and given them, were asking this question. Darius said, "Has your God, whom you constantly serve, been able to deliver you from the lion's mouth?" (6:20). Remember that the lion was a symbol of Babylon (7:4). Daniel's reply testified to Yahweh's sovereignty: "My God . . . shut the lions' mouths, and they have not harmed me" (6:22). This is the historical evidence of Yahweh's sovereignty that provided a base of confidence for the prophet, and for the reader, to believe that He is sovereign over the future too.

How were Daniel and his three friends able to perceive the fact that God is sovereign when most people did not? There are three keys to their spiritual perception that this book identifies for our education.

First, they separated themselves unto God and His will. Daniel did this in chapter 1. We read that his three friends did it in chapter 3.

Second, in response to their choice to separate to His will God gave them the ability to understand His will (1:20; 3:30).

Third, the outcome of their decision and God's provision was the glorification of God publicly (3:28-29; 4:34-35; 6:25-27).

Notice also how God communicated the fact of His sovereignty to Daniel and through him to others. Notice His methods.

First, Daniel's contemporaries saw God's wisdom manifest through His own servants in their ability to interpret dreams and visions that no one else could interpret (1:20; 2:10; 5:11-12). The Jews who returned to the land to reestablish life there needed this wisdom, and God's provision of it to Daniel and his friends would have encouraged them.

Second, Daniel's contemporaries saw God's power manifest through His own servants in His care of them (1:15, 21; 2:48-49; 3:24-26, 30; 5:29; 6:28). The many instances in which God protected His own who had committed themselves to following Him faithfully would have encouraged Daniel's contemporaries particularly. They encourage us too.

A second major revelation of the Book of Daniel is God's sovereignty in the future. He has shown us that He is sovereign over the past in history, and now He asks us to believe that He is sovereign over the future in prophecy. The foci of prophecy in this book are three.

The first general subject of prophecy in Daniel is the Gentiles. We might speak of this as humanity in general. He told us how He would direct the affairs of Gentile world powers in the future.

He did this by comparing nations to the parts of an image of a person and to various beasts. What He showed Daniel about Gentile world powers under the image of the man (ch. 2) revealed their external manifestations primarily: their relative power and glory. What He showed Daniel about them under the figures of beasts (chs. 7 and 8) revealed their internal character primarily: their haughtiness, brutality, aggressiveness, vileness, etc. Notice that these were all beasts and birds of prey symbolizing their hostility toward one another.

The second general subject of prophecy in Daniel is the Israelites. This is a particular element within humanity, namely Israel. God also told us how He would direct the affairs of His chosen people in the future.

Essentially He did this in two stages both of which were future from Daniel's perspective in history but only one of which is future from our perspective. The first stage, or near future, involved Israel's affairs culminating in a great persecution under a Greek ruler, namely Antiochus Epiphanes (9:23-26; 11:2-35). This persecution happened in the second century B.C. The second stage, or far future, involved Israel's affairs culminating in a greater persecution under a Roman ruler, namely the Antichrist (9:27; 11:36-45). This would happen in the far future.

Daniel struggled to understand this revelation because the two antagonists were both future from his perspective. God did not specify that they would be separate individuals. We can understand this revelation more easily than Daniel could because one antagonist has appeared and the other has not yet appeared. Similarly the Old Testament prophets struggled to understand God's revelation about the two advents of Christ (Isa. 61:1-2). From our perspective we now understand that He had always predicted two advents of Messiah and that we live between them.

The third general subject of prophecy in Daniel is God Himself. As I have mentioned, it is God's sovereign control over time and space that He stressed in the Book of Daniel. However, two sub-revelations help us appreciate Yahweh's sovereignty, namely His wisdom and His power.

Absolute sovereignty demands perfect wisdom and limitless power. We can see God's perfect wisdom in His insight into the course of history and in His ability to impart that wisdom (insight) to His prophet. We can see God's limitless power in His setting up and taking down Gentile kingdoms and in His delegating great worldly power to His prophet.

We come now to the "so what" of the book. We have observed several important characteristics of this book and have pointed out the significant major revelation. We have done observation and interpretation of the book as a whole, so now we will do application. What effect did God intend that this book should have on the readers, the original Jewish readers of Daniel's day and us in our day? Let me suggest three applications.

First, we must apply the revelation that God is sovereign by acknowledging it and by submitting to Him. We need to know that God is sovereign, to have an unshakable conviction that God is in control, to believe that He is the ultimate ruler over all the affairs of humankind. The Book of Daniel can strengthen this belief in us. However, we must not just reckon this fact as true. We must also yield ourselves to Him as Daniel and His three friends did. If He is sovereign, then we must submit to His will. His slightest wish must be for us a command. We must live according to His revealed will.

Second, as we submit to His sovereignty we can understand what is going on in history. In this book God has revealed that He is guiding the course of evil to its end, which is destruction. He has also revealed that He is guiding the course of good to its end, which is victory.

Some people are saying that the days in which we live are the most wonderful that the world has ever seen. The world is getting better and better, and utopia is just around the corner. With just a few more modifications, we can realize a world order that will surpass anything in the past.

Other people say the world is getting worse and worse. Crime and violence are running rampant. We are just the push of a button away from extinction as a race. Which is true?

Daniel reveals that both are true. If both are true, we seem to be headed for a crisis, a final conflict between the forces of good and evil. Daniel reveals that that crisis is coming. It also tells us what the outcome of that conflict will be. God will intervene in history to terminate evil and to establish good. The stone from heaven will crush the image that represents Gentile world dominion.

Third, how should we then live? We should live as Daniel and his three friends did. We should separate ourselves unto God and His will. We should receive inspiration to persevere from the insight that He has given to us in this revelation. Moreover we should worship the sovereign God of the universe who, in His infinite wisdom and power, will eventually raise His own to everlasting life and reward them with participation in His coming kingdom (12:2-3, 13).

Constable: Daniel (Outline)

Outline

I. The character of Daniel ch. 1

A. Historical background 1:1-2

B. Nebuchadnezzar's training program for promising youths 1:3-7

C. Daniel's resolve to please Yahweh 1:8-13

D. The success of the test 1:14-16

E. God's blessing of Daniel and his friends 1:17-21

II. The Times of the Gentiles: God's program for the world chs. 2-7

A. Nebuchadnezzar's first dream: the big picture ch. 2

1. The king's dream 2:1-3

2. The failure of the king's wise men 2:4-13

3. Daniel's request for time 2:14-16

4. Daniel's reception of a revelation and his thanksgiving 2:17-23

5. Daniel's appearance before Nebuchadnezzar 2:24-30

6. What Nebuchadnezzar saw in his dream 2:31-35

7. The interpretation of Nebuchadnezzar's dream 2:36-45

8. The consequences of Daniel's interpretation 2:46-49

B. Nebuchadnezzar's golden image ch. 3

1. The worship of Nebuchadnezzar's statue 3:1-7

2. The charge against Shadrach, Meshach, and Abed-nego 3:8-12

3. The response of Shadrach, Meshach, and Abed-nego 3:13-18

4. The execution of the king's command 3:19-23

5. God's deliverance of His servants 3:24-27

6. The consequences of God's deliverance 3:28-30

C. Nebuchadnezzar's pride and humbling ch. 4

1. Nebuchadnezzar's introductory doxology 4:1-3

2. The king's frustration over his second dream 4:4-8

3. Nebuchadnezzar's account of his dream 4:9-18

4. Daniel's interpretation 4:19-27

5. The fulfillment of threatened discipline 4:28-33

6. Nebuchadnezzar's restoration 4:34-37

D. Belshazzar's feast ch. 5

1. Belshazzar's dishonoring of Yahweh 5:1-4

2. God's revelation to Belshazzar 5:5-9

3. The queen's counsel 5:10-12

4. Belshazzar's request of Daniel 5:13-16

5. Daniel's rebuke of Belshazzar 5:17-24

6. Daniel's interpretation of the writing 5:25-28

7. Daniel's rise and Belshazzar's fall 5:29-31

E. Darius' pride and Daniel's preservation ch. 6

1. Daniel's promotion in the Persian government 6:1-3

2. The conspiracy against Daniel 6:4-9

3. Daniel's faithfulness and Darius' predicament 6:10-15

4. Daniel in the lions' den 6:16-18

5. Daniel's deliverance and his enemies' destruction 6:19-24

6. Darius' decree and praise of Yahweh 6:25-28

F. Daniel's vision of future world history ch. 7

1. The four beasts 7:1-8

2. The Ancient of Days and the destruction of the fourth beast 7:9-12

3. The Son of Man's kingdom 7:13-14

4. The interpretation of the four beasts 7:15-18

5. Daniel's request for interpretation of the fourth beast 7:19-22

6. The interpretation of the fourth beast 7:23-25

7. The end of the fourth beast and the beginning of the everlasting kingdom 7:26-28

III. Israel in relation to the Gentiles: God's program for Israel chs. 8-12

A. Daniel's vision of the ram and the goat ch. 8

1. The setting of the vision 8:1

2. The ram 8:2-4

3. The goat 8:5-8

4. The little horn on the goat 8:9-14

5. The interpretation of this vision 8:15-26

6. The result of this vision 8:27

B. Daniel's vision of the 70 sevens ch. 9

1. Jeremiah's prophecy of Jerusalem's restoration and Daniel's response 9:1-3

2. Daniel's prayer of confession 9:4-14

3. Daniel's petition for restoration 9:15-19

4. God's response to Daniel's prayer 9:20-23

5. The revelation of Israel's future in 70 sevens 9:24-27

C. Daniel's most detailed vision of the future chs. 10-12

1. Daniel's preparation to receive the vision 10:1-11:1

2. The near future 11:2-35

3. The distant future 11:36-12:4

4. The end of Israel's trials 12:5-13

This outline reflects the linguistic divisions of the book, chapters 1 and 8-12 having been written in Hebrew, and chapters 2-7 in Aramaic.

Many students of the book simply divide it into two parts.

I. The history of Daniel chs. 1-6

II. The prophecies of Daniel chs. 7-12

Constable: Daniel

Daniel

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Talbot, Louis T. The Prophecies of Daniel. 3rd ed. Wheaton: Van Kampen Press, 1954.

Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. Chicago: University of Chicago Press, 1951.

Thomas, D. W., ed. Documents from Old Testament Times. London/New York: Thomas Nelson, 1958.

Thomas, W. H. Griffith. "The Purpose of the Fourth Gospel." Bibliotheca Sacra 125:499 (July-September 1968):254-62.

Tregelles, Samuel Prideaux. Remarks on the Prophetic Visions in the Book of Daniel. 7th ed. London: Sovereign Grace, 1965.

Unger's Bible Dictionary. 1957. S.v. "Shushan," by Merrill F. Unger.

Van Sickle, C. E. A Political and Cultural History of the Ancient World. 2 vols. N.c.: Houghton Mifflin Co., 1947 & 1948.

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Copyright 2003 by Thomas L. Constable

Haydock: Daniel (Book Introduction)

THE PROPHECY OF DANIEL.

INTRODUCTION.

DANIEL, whose name signifies "the judgment of God," was of the royal blood of the kings of Juda, and one of those that were first of all carried away into captivity. He was so renowned for his wisdom and knowledge, that it became a proverb among the Babylonians, "as wise as Daniel;" (Ezechiel xxviii. 3.) and his holiness was so great from his very childhood, that at the time when he was as yet but a young man, he is joined by the Spirit of God with Noe[Noah] and Job, as three persons most eminent for virtue and sanctity. (Ezechiel xiv.) He is not commonly numbered by the Hebrews among the prophets, because he lived at court, and in high station in the world: but if we consider his many clear predictions of things to come, we shall find that no one better deserves the name and title of a prophet; which also has been given him by the Son of God himself. (Matthew xxiv.; Mark xiii.; Luke xxi.) (Challoner) --- The ancient Jews ranked him among the greatest prophets. (Josephus, Antiquities x. 12., and 1 Machabees ii. 59.) Those who came after Christ began to make frivolous exceptions, because he so clearly pointed out the coming of our Saviour, (Theodoret) that Porphyrius has no other method of evading this authority except by saying, that the book was written under Epiphanes after the event of many of the predictions. (St. Jerome) --- But this assertion is contrary to all antiquity. Some parts have indeed been questioned, which are found only in Greek. They must, however, have sometime existed in Hebrew or Chaldee else how should we have the version of Theodotion, which the Church has substituted instead of the Septuagint as that copy was become very incorrect, and is now lost? (Calmet) --- Some hopes of its recovery are nevertheless entertained; and its publication, at Rome, has been announced. (Kennicott.) --- In a title, it seems to make the Daniel visited by Habacuc, a priest; but it is abandoned. (Calmet) --- This version of course proves that the original was formerly known; and the loss of it, at present, is no more decisive against the authenticity of these pieces, that that of St. Matthew's Hebrew original, and of the Chaldee of Judith, &c. will evince that their works are spurious. (Haydock) ---Extracts of (Calmet) Aquila and Symmachus seen by St. Jerome, (Worthington) are also given in the Hexapla. Origen has answered the objections of Africanus, respecting the history of Susanna; and his arguments are equally cogent, when applied to the other contested works. The Jews and Christians were formerly both divided in their sentiments about these pieces. (Calmet) See St. Jerome in Jeremias xxix. 12. and xxxii. 44. --- But now as the Church ( the pillar of truth ) has spoken, all farther controversy ought to cease; (Haydock) and we should follow the precept, Remove not the landmarks which thy fathers have placed. (Deuteronomy xix. 14.) See N. Alex. [Alexander Noel] t. ii. St. Jerome, who sometimes calls these pieces "fables," explains himself, by observing, that he had delivered "not his own sentiments," but those of the Jews: quid illi contra nos dicere soleant. (Calmet) --- If he really denied their authority, his opinion ought not to outweigh that of so many other (Haydock) Fathers and Councils who receive them. They admit all the parts, as the Council of Trent expressly requires us to do. See St. Cyprian, &c., also the observations prefixed to Tobias, (Worthington) and p. 597. (Haydock) --- Paine remarks that Daniel and Ezechiel only pretended to have visions, and carried on an enigmatical correspondence relative to the recovery of their country. But this deserves no refutation. By allowing that their works are genuine, he cuts up the very root of his performance. (Watson) --- Daniel, according to Sir Isaac Newton, resembles the Apocalypse (as both bring us to the end of the Roman empire) and is "the most distinct in order of time, and easiest to be understood; and therefore, in those things that relate to the last times, he must be made a key to the rest." (Bp. Newton.) --- Yet there are many difficulties which require a knowledge of history; (St. Jerome; Worthington) and we must reflect on the words of Christ, He that readeth, let him understand. (Matthew xxiv. 15.) Daniel (Haydock) is supposed to have died at court, (Calmet) aged 110, having written many things of Christ. (Worthington) --- His name is not prefixed to his book, yet as Prideaux observes, he sufficiently shews himself in the sequel to be the author. (Haydock)

Gill: Daniel (Book Introduction)

INTRODUCTION TO DANIEL

This book is called, in the Vulgate Latin version, "the Prophecy of Daniel"; and in the Syriac and Arabic versions "the Prophecy of Daniel the Prophet". This Daniel was of the children of Judah, that were carried captive into Babylon with Jehoiakim; and was of princely blood, if not of the royal seed, as appears from, Dan 1:3. Josephus ^a is express for it, that he was of the kindred and family of Zedekiah: and Saadiah Gaon ^b says he was of the seed of Hezekiah, and so fulfilled the prophecy in 2Ki 20:18. As to what the author of the "Lives of the Prophets", ascribed to Epiphanius, says ^c, that he was born in upper Bethabara, not far from Jerusalem, it is not to be depended on; or that his father's name was Sabaam, according to a tradition mentioned by the true Epiphanius ^d. The Jews ^e would have it that this book was not written by Daniel himself, but by the men of the great synagogue; though it is evident, from the book itself, that Daniel is the writer of it, as from Dan 7:1. That he wrote books, which were received, read, and believed by the Jews as of God, is affirmed by Josephus ^f; and the Jews in general acknowledge that this book was written by the influence of the Holy Spirit, but not by prophecy; they, without any foundation, distinguishing between the Holy Spirit and prophecy. And so Maimonides says ^g, it is the general consent of their nation, that this book is among the holy writings, but not among the Prophets; nor will they allow Daniel to be a prophet: the reasons they give are frivolous; what seems to have induced them to degrade him is the manifest prophecy of the time of the Messiah's coming in this book, which sometimes they are obliged to own is fixed in it. They tell us a story of Jonathan ben Uzziel, that having finished his paraphrase of the Prophets, thought to have wrote one on the Hagiographa, or holy writings, among which they place the book of Daniel; but was forbid by "Bath Kol", or a voice from heaven, giving this as a reason, because that in it is contained the end of the Messiah ^h, the precise time of his coming; and the gloss on the passage adds, by way of explanation,

"in the book of Daniel;''

though elsewhere they would have it, that after it was made known to Daniel, it was taken away from him. For so, they say ⁱ, there are two men to whom the end was revealed, and afterwards it was hidden from them; and these are they, Jacob and Daniel: from Daniel, according to Dan 12:4, "but thou, O Daniel, shut up the words, and seal the book &c.", from Jacob, Gen 49:1, "that I may tell you that which shall befall you in the last days". Yet the prophecy of Daniel was so clear, with respect to the time of the Messiah's coming, that one of their Rabbins, who lived about fifty years before the coming of Christ, asserted that the time of the Messiah, as signified by Daniel, could not be deferred longer than those fifty years ^k; and a most glaring prophecy it is, and sufficient to denominate Daniel a prophet, as well as many more contained in this book. And, after all, Maimonides himself owns, that he, and the other writers of the Hagiographa, or holy writings, may be called prophets in general. And Aben Ezra observes of Daniel, in his preface, that he delivered out prophecies of things now past, and of things to come; yea, he expressly calls him a prophet on Dan 1:17. And Jacchiades, another of their commentators on this book, says that he attained to the highest degree of prophecy. To which may be added the testimony of Josephus ^l, who says he was one of the greatest prophets, and to be preferred to others; since he not only predicted things future, but fixed the time when they should come to pass. And, above all, and what should satisfy us Christians, he is expressly called a prophet by our Lord, Mat 24:15. There are no other authentic writings of Daniel, which bear his name; the stories of Susannah, and of Bel and the Dragon, which make the "thirteenth" and "fourteenth" chapters in the Greek of Theodotion, and in the Vulgate Latin version, are apocryphal and spurious. The Oriental writers make Daniel the author of a volume, entitled, "Principles relating to the Explanation of Dreams". And there is another book in the king of France's library, with this title, "Odmath-al-mantoul ân Daniel al-nabi"; which contains predictions of the Prophet Daniel, received by tradition from him. This is a book which abounds with falsities, forged by the Mahometans, and founded on the real prophecies of Daniel ^m. This book, written by him, is partly historical, relating facts in which he was concerned; and partly prophetic, of things that should happen from his time to the end of the world, and especially of the Messiah and his kingdom; and it is written partly in Hebrew, and partly in Chaldee. This great man, as he was both in nature and grace, in religion and politics, lived throughout the captivity, but does not seem ever to have returned into Judea; but continued in the courts of the kings of the Medes and Persians, to take care of the affairs of his people the Jews. Where he died, and was buried, is not certain. Some say in Babylon; and others, which is more likely, at Susa on the Tigris, where he was in the third year of Cyrus, Dan 10:1. So says Abulfeda ⁿ; with which agrees the account of Benjamin of Tudela ^o.

Gill: Daniel 5 (Chapter Introduction)

INTRODUCTION TO DANIEL 5

This chapter gives an account of a feast made by King Belshazzar, attended with drunkenness, idolatry, and profanation of the vessels taken out of the temple at Jerusalem, Dan 5:1, and of the displeasure of God, signified by a handwriting on the wall, which terrified the king, and caused him to send in haste for the astrologers, &c. to read and interpret it, but they could not, Dan 5:5, in this distress, which appeared in the countenances of him and his nobles, the queen mother advises him to send for Daniel, of whom she gives a great encomium, Dan 5:9, upon which he was brought in to the king, and promised a great reward to read and interpret the writing; the reward he slighted, but promised to read and interpret the writing, Dan 5:13 and after putting him in mind of what had befallen his grandfather Nebuchadnezzar, and charging him with pride, idolatry, and profanation of the vessels of the Lord, Dan 5:18 reads and interprets the writing to him Dan 5:24, when he had honour done him, and was preferred in the government, Dan 5:29 and the chapter is concluded with an account of the immediate accomplishment of ancient prophecies, and of this handwriting, in the slaying of the king of Babylon, in the dissolution of the Babylonish monarchy, and the possession of it by Darius the Mede, Dan 5:30.