Discovery BoxDaniel 5:1-17
Context5:1 King Belshazzar 1 prepared a great banquet 2 for a thousand of his nobles, and he was drinking wine in front of 3 them all. 4 5:2 While under the influence 5 of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father 6 had confiscated 7 from the temple in Jerusalem 8 – so that the king and his nobles, together with his wives and his concubines, could drink from them. 9 5:3 So they brought the gold and silver 10 vessels that had been confiscated from the temple, the house of God 11 in Jerusalem, and the king and his nobles, together with his wives and concubines, drank from them. 5:4 As they drank wine, they praised the gods of gold and silver, bronze, iron, wood, and stone.
5:5 At that very moment the fingers of a human hand appeared 12 and wrote on the plaster of the royal palace wall, opposite the lampstand. 13 The king was watching the back 14 of the hand that was writing. 5:6 Then all the color drained from the king’s face 15 and he became alarmed. 16 The joints of his hips gave way, 17 and his knees began knocking together. 5:7 The king called out loudly 18 to summon 19 the astrologers, wise men, and diviners. The king proclaimed 20 to the wise men of Babylon that anyone who could read this inscription and disclose its interpretation would be clothed in purple 21 and have a golden collar 22 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 23 interpretation to the king. 5:9 Then King Belshazzar was very terrified, and he was visibly shaken. 24 His nobles were completely dumbfounded.
5:10 Due to the noise 25 caused by the king and his nobles, the queen mother 26 then entered the banquet room. She 27 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 28 insight, discernment, and wisdom like that 29 of the gods. 30 King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. 31 5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret 32 dreams, solve riddles, and decipher knotty problems. 33 Now summon 34 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 35 insight, discernment, and extraordinary wisdom. 5:15 Now the wise men and 36 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 37 that you are able to provide 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 38 ruler in the kingdom.”
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 39 interpretation.
[5:1] 1 sn As is clear from the extra-biblical records, it was actually Nabonidus (ca. 556-539
[5:1] 2 sn This scene of a Babylonian banquet calls to mind a similar grandiose event recorded in Esth 1:3-8. Persian kings were also renowned in the ancient Near Eastern world for their lavish banquets.
[5:1] 3 sn The king probably sat at an elevated head table.
[5:1] 4 tn Aram “the thousand.”
[5:2] 5 tn Or perhaps, “when he had tasted” (cf. NASB) in the sense of officially initiating the commencement of the banquet. The translation above seems preferable, however, given the clear evidence of inebriation in the context (cf. also CEV “he got drunk and ordered”).
[5:2] 6 tn Or “ancestor”; or “predecessor” (also in vv. 11, 13, 18). The Aramaic word translated “father” can on occasion denote these other relationships.
[5:2] 8 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:2] 9 sn Making use of sacred temple vessels for an occasion of reveling and drunkenness such as this would have been a religious affront of shocking proportions to the Jewish captives.
[5:3] 10 tc The present translation reads וְכַסְפָּא (vÿkhaspa’, “and the silver”) with Theodotion and the Vulgate. Cf. v. 2. The form was probably accidentally dropped from the Aramaic text by homoioteleuton.
[5:3] 11 tn Aram “the temple of the house of God.” The phrase seems rather awkward. The Vulgate lacks “of the house of God,” while Theodotion and the Syriac lack “the house.”
[5:5] 12 tn Aram “came forth.”
[5:5] 13 sn The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.
[5:5] 14 tn While Aramaic פַּס (pas) can mean the palm of the hand, here it seems to be the back of the hand that is intended.
[5:6] 15 tn Aram “[the king’s] brightness changed for him.”
[5:6] 16 tn Aram “his thoughts were alarming him.”
[5:6] 17 tn Aram “his loins went slack.”
[5:7] 18 tn Aram “in strength.”
[5:7] 19 tn Aram “cause to enter.”
[5:7] 20 tn Aram “answered and said.”
[5:7] 21 sn Purple was a color associated with royalty in the ancient world.
[5:7] 22 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).
[5:8] 23 tc Read וּפִשְׁרֵהּ (ufishreh) with the Qere rather than וּפִשְׁרָא (ufishra’) of the Kethib.
[5:9] 24 tn Aram “his visage altered upon him.” So also in v. 10.
[5:10] 25 tn Aram “words of the king.”
[5:10] 26 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”).
[5:10] 27 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.
[5:11] 28 tn Aram “[there were] discovered to be in him.”
[5:11] 29 tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.
[5:11] 30 tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”
[5:11] 31 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.
[5:12] 32 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.
[5:12] 33 tn Aram “to loose knots.”
[5:12] 34 tn Aram “let [Daniel] be summoned.”
[5:14] 35 tn Aram “there has been found in you.”
[5:15] 36 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).
[5:16] 37 tn The Aramaic text has also the words “about you.”
[5:16] 38 tn Or perhaps “one of three rulers,” in the sense of becoming part of a triumvir. So also v. 29.
