They drank wine, and praised the gods of gold, and of silver, of bronze, of iron, of wood, and of stone.
In the same hour, the fingers of a man’s hand came out and wrote near the lamp stand on the plaster of the wall of the king’s palace. The king saw the part of the hand that wrote. Then the king’s face was changed in him, and his thoughts troubled him; and the joints of his thighs were loosened, and his knees struck one against another.
The king cried aloud to bring in the enchanters, the Chaldeans, and the soothsayers. The king spoke and said to the wise men of Babylon, “Whoever reads this writing, and shows me its interpretation, shall be clothed with purple, and have a chain of gold about his neck, and shall be the third ruler in the kingdom.”
Then all the king’s wise men came in; but they could not read the writing, and couldn’t make known to the king the interpretation. Then king Belshazzar was greatly troubled, and his face was changed in him, and his lords were perplexed.
The queen by reason of the words of the king and his lords came into the banquet house. The queen spoke and said, “O king, live forever; don’t let your thoughts trouble you, nor let your face be changed. There is a man in your kingdom, in whom is the spirit of the holy gods; and in the days of your father light and understanding and wisdom, like the wisdom of the gods, were found in him. The king Nebuchadnezzar your father, yes, the king, your father, made him master of the magicians, enchanters, Chaldeans, and soothsayers; because an excellent spirit, knowledge, understanding, interpreting of dreams, showing of dark sentences, and dissolving of doubts were found in the same Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will show the interpretation.”
Then Daniel was brought in before the king. The king spoke and said to Daniel, “Are you that Daniel of the children of the captivity of Judah, whom the king my father brought out of Judah? I have heard of you, that the spirit of the gods is in you, and that light, understanding, and excellent wisdom are found in you. Now the wise men, the enchanters, have been brought in before me, that they should read this writing, and make known to me its interpretation; but they could not show the interpretation of the thing. But I have heard of you, that you can give interpretations, and dissolve doubts. 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.”
Then Daniel answered before the king, “Let your gifts be to yourself, and give your rewards to another. Nevertheless, I will read the writing to the king, and make known to him the interpretation.
“You, king, the Most High God gave Nebuchadnezzar your father the kingdom, and greatness, and glory, and majesty. Because of the greatness that he gave him, all the peoples, nations, and languages trembled and feared before him. He killed whom he wanted to, and he kept alive whom he wanted to. He raised up whom he wanted to, and he put down whom he wanted to. But when his heart was lifted up, and his spirit was hardened so that he dealt proudly, he was deposed from his kingly throne, and they took his glory from him. He was driven from the sons of men, and his heart was made like the animals’, and his dwelling was with the wild donkeys. He was fed with grass like oxen, and his body was wet with the dew of the sky; until he knew that the Most High God rules in the kingdom of men, and that he sets up over it whomever he will.
“You, his son, Belshazzar, have not humbled your heart, though you knew all this, but have lifted up yourself against the Lord of heaven; and 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. You have praised the gods of silver and gold, of bronze, iron, wood, and stone, which don’t see, or hear, or know; and you have not glorified the God in whose hand your breath is, and whose are all your ways. Then the part of the hand was sent from before him, and this writing was inscribed.
“This is the writing that was inscribed: ‘MENE, MENE, TEKEL, UPHARSIN.’
“This is the interpretation of the thing: MENE: God has counted your kingdom, and brought it to an end.
TEKEL: you are weighed in the balances, and are found wanting.
PERES: your kingdom is divided, and given to the Medes and Persians.”
Then Belshazzar commanded, and they clothed Daniel with purple, and put a chain of gold about his neck, and made proclamation concerning him, that he should be the third ruler in the kingdom.
John Calvin 1540 · Public Domain On vv4, 5, 6, 7, 8, 9, 10, 12, 13, 15, 17, 18, 21, 22, 23, 24, 25, 27, 28, 29 Here the Prophet shews more distinctly and clearly how…
Here the Prophet shews more distinctly and clearly how the king insulted the true and only God, by ordering his vessels to be brought to him. For when they had been brought forth, they praised, says he, all their gods of gold and silver; meaning in defiance of the true God they celebrated the praises of their false deities, and thanked them, as we find in Habakkuk. (Habakkuk 1:16.) Although there is no doubt they sacrificed heartily the produce of their industry, as the Prophet there expresses it, yet they exalted their own gods, and thus obliterated the glory of the true God. And this is the reason why the Prophet now takes pains to state those vessels to have been brought from the temple of God’s house For he here strengthens the impiety of the king and his nobles for erecting their horns against the God of Israel. There is then a great contrast, between God who commanded his temple to be built at Jerusalem, and sacrifices to be offered to him and false gods. And this was the head and front of Belshazzar’s offending, because he thus purposely rose up against God, and not only tyrannically and miserably oppressed the Jews, but triumphed over their God — the Creator of heaven and earth. This madness accelerated his ultimate destruction, and it occurred for the purpose of hastening the time of their deliverance. Hence I have represented him to have been drawn by God’s great instinct to such madness that vengeance might be ripened.
They drank, says he, wine, and praised their gods. The Prophet does not ascribe the praise of their gods to drunkenness, but he obliquely shews their petulance to have been increased by drink. For if each had been sober at home, he would not have thus rashly risen up against God; but when impiety exists in the heart, intemperance becomes an additional stimulus. The Prophet seems to me to mean this, when he repeats, they were drinking; for he had said, the king and his nobles, his wife, and concubines, were drinking He now inculcates the same thing in similar words, but adds, they drank wine, — meaning their madness was the more inflamed by the excitement of the wine. Then they praised the gods of silver, etc. The Prophet here reproachfully mentions gods of gold, silver, brass, wood, and stone, since we know God to have nothing in common with either gold or silver. His true image cannot be expressed in corruptible materials; and this is, the reason why the Prophet calls all the gods which the Babylonians worshipped, golden, silver, brazen, wooden, and stone. Clearly enough the heathen never were so foolish as to suppose the essence of Deity to reside in gold, or silver, or stone; they only called them images of their deities; but because in their opinion the power and majesty of the deity was included within the material substance, the Prophet is right in so completely condemning their criminality, because we hear how carefully idolaters invent every kind of subtlety. In the present times, the Papacy is a glaring proof how men cling to gross superstitions when they desire to excuse their errors; hence the Prophet does not here admit those vain pretenses by which the Babylonians and other heathens disguise their baseness, but he says, their gods were of silver and gold And why so? for although they orally confessed that gods reign in heaven, (so great was the multitude and crowd of their deities that the supreme God was quite shrouded in darkness,) although therefore the Babylonians confessed their gods to have dwelt in heaven, yet they fled to statues and pictures. Hence the Prophet deservedly chides them for adoring gods of gold and silver. As to his saying, then the vessels were brought, it shews how the slaves of tyrants obey them in the worst actions, because no delay intervened in bringing the vessels from the treasury. Daniel therefore signifies how all the king’s servants were obedient to his nod, and desirous of pleasing a person brutish and drunken; at the same time he shews the shortness of that intemperate intoxication; for he says, —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv4, 5, 6, 7, 10, 11, 14, 18, 24, 25, 27 In contempt of the true God, they praise their…
In contempt of the true God, they praise their idols, not that they thought that the gold or silver were gods, but that there was a certain virtue and power in them to do them good, which is also the opinion of all idolaters.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–29 Dan 5:4 They drank wine, and praised the gods…
Dan 5:4 They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.
Ver. 4. They drank wine.] To the honour of their goddess Shac; for so these feast days were called σακεαι ημεραι, being like the Roman saturnalia.
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And praised the gods of silver and of gold.] As if these their dung hill deities had mastered and spoiled the God of Israel, who either would not, or could not defend his temple and people from falling into the power of their invincible conqueror. This was blasphemy in a high degree, and therefore presently punished by God.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4, 5, 6, 7, 8, 9, 10, 11, 13, 16, 17, 18, 19, 20, 22, 23, 24, 26, 27, 28, 29 At the same time insulting the great God of…
At the same time insulting the great God of heaven and earth. The name of God is never more profaned than among drunkards and epicures.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v10 Here is, I. The information given to the king,…
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.
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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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv4–29 They drunk wine,.... That is, out of the vessels…
They drunk wine,.... That is, out of the vessels of the temple at Jerusalem, and perhaps till they were drunk:
and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone; for they had gods of all these materials; See Gill on Dan 1:2, and these they praised by offering sacrifices unto them; or rather by singing songs, and drinking healths, and by ascribing all their victories over the nations of the world to them; as that by their means they had got such large dominions, and such great wealth and treasures, and particularly these vessels of gold and silver; and so insulted and triumphed over the God of Israel, and defied the prophecies and promises of the deliverance of them that went under his name.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4, 5, 6, 10, 24, 26, 27, 28 And praised the gods of gold - At the…
And praised the gods of gold - At the same time insulting the great God of heaven and earth.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4, 5, 6, 7, 8, 10, 11, 16, 17, 18, 19, 20, 22, 23, 24, 25, 29 Verse 4. And praised the gods of gold] They…
Verse 4. And praised the gods of gold] They had gods of all sorts, and of all metals; with wooden gods, and stone gods, beside!
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5, 7, 8, 10, 13, 18, 20, 24, 29 Dan 5:5-6. In the same hour — At the…
Dan 5:5-6. In the same hour — At the very time; came forth fingers of a man’s hand — The likeness of a man’s hand; and wrote over against the candlestick — The angel Gabriel, say the rabbins, directing this hand, and writing by it. Belshazzar seems to have filled up the measure of his iniquity, by this act of gross impiety and dishonour done to the true God. And the king saw — It seems, first saw; the part of the hand that wrote — It is probable this candlestick was a hanging sconce, near the king, and that the light it cast made him see the hand while it was writing, as well as the writing which remained on the wall. His seeing the hand, but not the person whose hand it was, made the thing more frightful. Then the king’s countenance was changed, &c. — His face became pale with terror: for although he could not read the writing, and therefore did not know what was its purport, yet a sense of guilt made him forebode that the words had some dreadful meaning; and his thoughts troubled him — His remorse of conscience respecting the past, and his fearful apprehensions with regard to the future; so that the joints of his loins were loosed — He discovered the disorder of his mind by the trembling which seized his whole body. And his knees smote one against another — So soon can the terrors of God shake the loftiest cedars, and terrify the tyrants of the earth! Thus can the Lord spoil the mad mirth of drunken atheists in a moment! “The expressions in this verse, in a collected view, contain such a description of terror as is rarely to be met with; the dead change of the countenance, the perturbation of the thoughts, the joints of the loins becoming relaxed, and the knees smiting against each other, are very strong indications of horror. Horace has, ‘Et corde et genibus tremit;’ and Virgil, ‘Tarda trementi genua labant;’ but these are far inferior to the picturesque description of Daniel.” — Wintle.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv4–29 They drank wine, and praised the gods of gold,…
They drank wine, and praised the gods of gold, and of silver, ... - Compare the note at Dan 5:1. Idols were made among the pagan of all the materials here mentioned. The word praised here means that they spake in praise of these gods; of their history, of their attributes, of what they had done. Nothing can well be conceived more senseless and stupid than what it is said they did at this feast, and yet it is a fair illustration of what occurs in all the festivals of idolatry. And is what occurs in more civilized Christian lands, in the scenes of carousal and festivity, more rational than this? It was not much worse to lavish praises on idol gods in a scene of revelry than it is to lavish praises on idol men now; not much less rational to “toast” gods than it is to “toast” men.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv6, 7, 8, 10, 11, 16, 17, 19, 21, 23, 25, 28, 29 Loosed, so that he quaked for fear. (Ezechiel xxix.…
Loosed, so that he quaked for fear. (Ezechiel xxix. 7.) (Calmet) --- He was not so drunk as to be deprived of sense. (Haydock) --- This happened in the 17th and last year of his reign, when Daniel was about a hundred years old, (Worthington) though we have no certain account of his age. (Haydock) --- He might be eighty-two when he died. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4, 5, 6, 7, 8, 10, 11, 13, 17, 18, 19, 21, 22, 23, 24, 25, 26, 27, 28, 29 praised--sang and shouted praises to "gods," which being of…
praised--sang and shouted praises to "gods," which being of gold, "are their own witnesses" (Isa 44:9), confuting the folly of those who fancy such to be gods.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv5, 6, 7, 10, 11, 13, 17, 24, 25, 29 5. Poetry and story have done their best to…
5. Poetry and story have done their best to make vivid this climax of the feast, when Belshazzar, having publicly scorned Jehovah, drinking from his holy cup amid the laughter of his lords, suddenly felt the boisterous company grow deathly silent, and looking up saw on the plaster (literally, stucco) of the wall, under the full light of the golden chandelier, a ghostly hand appear, and saw the “palm” of that supernatural hand as it wrote strange words before his eyes, —
And wrote, and wrote, on the white wall Letters of fire — wrote and disappeared! — Heine.
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The fact that the king saw the “hollow” of the hand would suggest that no pen seemed to be used, but the writing was accomplished by the stroke of the “fingers.” The “hand” was the organ of divine power (compare Eze_8:3). In a famous Egyptian papyrus the hand, with its fingers as digits, represents certain mystic numbers and stands, in different positions, for certain well-known deities. The symbol of the “hand of might” has always been common in the Orient and may he seen in Jerusalem to this day sculptured, or colored with vermilion, on the lintel or above the arch of the door. While this symbol might, among the Jews, have been connected with the tradition of the deliverance of Israel from the last Egyptian plague, yet the uplifted open hand was prominent above the doors in ancient Carthage, and remains as an emblem of power in modern Turkey and Persia. So Siva, the Destroyer, in the Hindu triad, had as his symbol a hand — “token of might and life.” The king of Babylon could not be recognized as a legitimate ruler until he had lifted up his hand and clasped the hand of the image of Bel, his “father.” This mysterious hand, which the Assyrians as well as the Phoenicians, Egyptians, and other ancient nations regarded as a divine symbol of power, and which often, if not always, includes the thought of covenant relations between God and man (Trumbull, Threshold Covenant, 1896), here appears to write the doom of the king and dissolve his covenant with life.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 28, 29 5. In the same hour] in the midst of…
5. In the same hour] in the midst of their godless revelry (Dan_5:4). Cf. for the expression Dan_3:6; Dan_3:15, Dan_4:33.
over against] in front of, or opposite to, the candlestick; and hence a part of the wall where the light was particularly bright.
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the plaister] lit. the chalk. The place was consequently white: and any dark object moving upon it would be immediately visible. In the great halls of Babylonian palaces the brick walls were probably, as in the palaces of Assyria, lined to a height of 10–12 ft. above the ground with slabs of a kind of alabaster, ornamented with elaborate bas-reliefs, and often brilliantly coloured (cf. Eze_23:4): in their upper part, also, the walls seem to have been usually painted, but the plaster may sometimes have been left white. Comp. Layard, Nineveh and its Remains5, i. 254–7, 262 f., Nineveh and Babylon, p. 651, Rawl., Anc. Mon.4 ii. 283.
the part] the palm or hollow; the word (in the fem.) is used in the Targums and in Syriac in this sense (e.g. 1Ki_18:44). “We must suppose the hand to have appeared above the place where the king was reclining” (Bevan).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv5, 6, 7, 8, 9, 10, 11, 12, 13, 15, 17, 18, 21, 22, 23, 24, 25 (5) In the same hour—i.e., suddenly and unexpectedly. (Comp.…
(5) In the same hour—i.e., suddenly and unexpectedly. (Comp. Dan_3:6.) Observe that it was only a portion of the hand that the king saw (comp. Dan_5:24), and that we are not told whether the guests saw the hand or not. That the writing was visible to all is plain from Dan_5:8. We remark here, as in other supernatural manifestations recorded in Scripture, that a portion only has been witnessed by many, while the whole has been seen only by one or by a few. (Comp. Joh_12:28-29; Act_9:7.)
Candlestick.—This, of course, would make both the hand and the writing more distinctly visible to the king.
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Plaister.—This was invariably used in the inner chamber of the Assyrian and Babylonian palaces. (See Layard, Nineveh and Babylon, p. 529.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5, 6, 7, 8, 9, 10, 11, 13, 16, 17, 23, 24, 25, 29 In the same hour oame forth fingers of a…
In the same hour oame forth fingers of a man"s hand, and wrote over against the candlestick upon the plaster of the wall of the king"s palace: and the king saw the part of the hand that wrote. The two versions given in the Septuagint here do not seriously differ from each other or from the Massoretic text, only that they both omit "the part of," and represent the king as seeing the hand. Theodotion has ajstragalouv, which maybe rendered "finger-joints;" otherwise this version is very like both the Massoretic and the LXX The Peshitta presents no point of remark. The word translated "lamp" (nebhrashta) became in Talmudic times the equivalent of menoorah, "the golden candlestick." From this it has been supposed that "the candlestick" was the golden candlestick which later proved the crowining glory of Titus"s triumph, and is still to be seen carved on his arch. When the other vessels of the house of the Lord were brought to deck the table of the monarch, it would not be unnatural that the golden candlestick should also be brought. In the great hall in which a thousand guests were accommodated, more lamps than one would be required. The Septuagint (text) adds, "over against the king:" this would individualize the lamp referred to; but there does not seem to be any support for this reading, which may be due to the desire to explain the satatus emphaticus. Gesenius derives the word aT; vrbn, from rwn, light," and "flame." As w as a consonant was unused in Assyrian, this derivation is by no means impossible We know that the Ninevite monarchs surrounded the great halls of their palaces with bas-reliefs of their victories. The remains of Babylon have not given us anything like the gypsum slabs of Kouyounjik. Yet the Babylonian monarchs not unlikely followed the same praetices as those of Nineveh. The walls were built and plastered, and then the slabs were moved up to them. In the ease of Belshazzar, the palace walls might well be fresh; no gypsum slabs had yet recorded his prowess. As he looks to the white plaster, the fingers of a hand come out of the darkness, and write opposite him. "The king," thus it is in the Massoretic text, saw the "part" of the hand that wrote. Pas is the word. Furst renders it "wrist;" Gesenius, "the extremity;" Winer, vola manus," the hollow of the baud;" with this Buxtorf agrees. The balance of meanings seems to be in favour of "hollow of the hand," only it is difficult to understand the position of the hand relatively to the king when he saw the hollow of the hand. The smoke from the numerous lamps would obscure the roof of the hall of the palace; however numerous the lamps, their light would be unable to pierce the darkness, so out of the darkness came the hand.
Ver. 5.
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The writing on the wall.
We have here a declaration of judgment, the circumstances, form, and effects of which are full of significance.
I THE CIRCUMSTANCES OF THE DECLARATION OF JUDGMENT.
1. It was in the kings palace. The guards who may keep off the human intruder cannot shut out the Divine messenger. Judgment may find a man in his own home (Isa_37:38; Dan_4:29; Luk_12:16)
2. It was at a time of pleasure. The intoxication of pleasure may blind us to approaching judgment, but cannot stay it. It is foolish to rest our security on our experience of present enjoyment. The moment of greatest pleasure may bring us to the brink of the deepest ruin.
3. It was in the midst of sinful revelry. Drunkenness, profligacy, and profanity were rioting at the feast when the judgment came. So the sinner is sometimes summoned to judgment in the midst of his sins. It is a delusion to suppose that all of us will have good warning and time for repentance, before we are called to meet the Judge.
4. It was under circumstances of gross negligence. The enemy was at the gates; yet the king was revelling in effeminate orgies. Negligence as to the danger into which our sins have brought us is itself a sin, and one which wilt meet with certain, merited punishment (Jer_6:14; Mat_24:38)
II THE FORM OF THE DECLARATION OF JUDGMENT,
1. It was public. The message was not given to the king privately. It was written up on the wall of his banquet-chamber, in the presence of his courtiers. Sin may be secret; but judgment will be public (Luk_12:3; 1Co_4:5)
2. It was silent. There was no awakening trumpet-blast, but a silent hand writing on the wall. God often speaks quietly. (1Ki_19:11, 1Ki_19:12) This method is often the more impressive to the observing; and until we are observing, no method is of much use. It is most fitting in the solemn declaration of judgment. In speaking of future punishment, it is most seemly not to indulge in noisy declamation, but to use quiet, weighty words, bordering on awestruck silence.
3. It was decisive. Written words are more decisive than spoken words. They are generally more weighed. They are more enduring. They admit of more study. Illustrate this by Pilate"s reference to the superscription on the. (Joh_19:22) Apply it
(1) to the written Bible;
(2) to the written book of judgment;
(3) to the written names in heaven.
4. It was mysterious. The king and his courtiers and his wise men could not read the writing. All doom is mysterious till it falls. Scriptural intimations of doom are generally vague, though terrible. Note in particular
(1) sinful indulgence blunts the spiritual sense for discerning Divine truth;
(2) the language of heaven is an unknown tongue to the godless man;
(3) God"s revelations to the heathen need interpretation by his clearer revelations to his prophets and apostles.
III THE EFFECT OF THE DECLARATION OF JUDGMENT.
1. It produced terror. The mystery and supernatural character of the event alarmed the king and his courtiers (vers. 6-9).
(1) Here is an instance of the common human weakness in presence of what appears to be supernatural a weakness which is as great in the proudest monarch as in the lowest slave. Before the unseen we are level in our common humanity.
(2) The terror was augmented by guilt. Sin fears to meet the spiritual world.
(3) It was deepened by the surprise of unfamiliarity with the unseen. Daniel was in frequent converse with the other world, and could meet its messages with calmness. Belshazzar was buried in sensuality, and felt the first touch of the spiritual with the shrinking of startled horror. What alarm and confusion the engrossed sensualist will experience, when after death he wakes to his first vision of the spiritual!
2. It led to the introduction of the best counsellor. Daniel had been neglected by the dissolute king in favour of more congenial companies. Now he is sent for. Trouble is good if it leads to wisdom. Though the wisdom which conies too late may only deepen the consciousness of ore" punishment, it must be better to meet this intelligently, than with the blindness of a brute.
Vers. 5-17.
The crisis of awaking.
was Daniel brought in before the king" (ver. 13). In introducing the present subject the following features and incidents of the history need vivid and powerful setting: suddenness of the apparition only fingers writing in ancient Hebrew characters (same as those of the two Sinaitic tables) on the plain plaster over against the candlestick seen by its light the effect upon the king, pale, trembling, sobered (he will not die drunk) a great cry for help why "third ruler"? (Belshazzar co-repent with his father Nabcnadius) inability of the magi consternation and confusion of the assembly Daniel still in the king"s employ, but probably in some obscure position (Dan_8:1, Dan_8:27) appearance of the queen-mother on the scene Daniel called the advent of the seer, now more than eighty had been sixty-eight years in Babylon. Picture the tremendous scene, with a background of night, through which seen obscurely the action of the besieging army.
I To the sinner sooner or later comes A MOMENT OF AWAKING. It is somewhat hazardous to make a universal affirmative; but all we know of God and his dealings with men justifies us in asserting that, sooner or later, God effectually awakens every sinner to his own condition and the Divine claim.
1. The means.
(1) Words from God. Give breadth to the contents of this phrase, whilst insisting on the fact that God oft appeals to sinners by giving a new setting and power to Scripture words. The truth is to be impressed that he speaks variously to men by aspects of nature, providence, etc.
(2) Accompanied by some evidence of the Divine. Along with the mystic characters the king saw "the fingers," but only the fingers.
(3) But not all that would be possible. The hand, the arm, the whole form of the agent writing might have been discovered. The effect overwhelming. But, no! This ever like God in all his dealings. No evidence of the Divine so overpowering as to shut the mind up to one irresistible conclusion. Nothing like mathematical demonstration. If so, where were the moral elements? This is nevertheless what sinners ask, and what God will not, cannot (respecting man"s moral nature) grant.
(4) C oming with impressive undemonstrativeness. No vain show, or noise, or thunder, or lightning; no flaming sword! Only writing! "A still, small voice!
2. The immediate effect. Note:
(1) What it was. Terror.
(2) Why it was. Nothing in the writing to alarm, so long as uninterpreted. The reason lay there in the king"s own conscience. God set his own thoughts against the king.
3. The final end. Not necessarily judgment; the rather mercy. Nor do we know the warning wasted. Many who began the night in revelry may have been awed to penitence and prayer ere they slept the sleep that knows no waking.
II At such a moment HE MAY FLY FOR SALVATION TO THE INCOMPETENT. TO look at matters in the light of modern experience, we may observe that the king fled for help to the scientists real or pretended. The following propositions may well be insisted on in our time:
1. Scientists fall into three classes. (Scientists, here, they who know.)
(1) Those acquainted with things material.
(2) Mental things of the yuch. Moral, spiritual things of the pneuma. This classification may not be philosophically perfect, but can be" understanded of the people;" and is sufficient.
1. A false science is useless. Such was much of the magian learning.
2. A true science avails only in its own sphere. A competent leader in natural philosophy or in psychology may be of no use in dealing with a conscience awakened and alarmed. Disregard of this in our modern life. Scientists of the first class (see above) dogmatizing in both metaphysics and theology. (Col_2:18)
3. Man needs one who knows the moral nature, and its relation to God, and both lighted by special revelations. Such was Daniel the Christ in Daniel (Joh_1:9 1Pe_1:11) the Christ of all the ages, and they who have his Spirit.
III BUT ONLY TO BE DRIVEN BACK ON GOD. In this case the king was constrained to seek unto God in the presence of hit representative Daniel. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv5, 6, 13, 16, 17, 22, 23, 24, 27, 28 In the same hour came forth fingers of a…
Dan_5:5
In the same hour came forth fingers of a mans hand.
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The Handwriting on the Wall
1. There are many Belshazzars in the world, even at this present moment. There is, in human nature, an evil rebelling principle against the God who made us; and men are to be found whose wills are in violent opposition to His laws and authority. They have idols of their own hearts whom they resolve to serve, let the consequences be what they may. Such are not singled out by miracle as warnings to the reprobates, but there is a handwriting against them, and that of terrible import, which they can neither see nor read. Their days are numbered, their career fixed, their punishment entered in the great book of life and death.
2. Men do not sufficiently consider the omniscience of God. They would persuade themselves that there are places where He cannot see them; that there are things which He does not know. How stubborn and perverse is the will of man! It effectually closes his eyes to the truth, and makes him believe what he wishes. It makes him fancy that God is absent whenever he dares to insult Him, and that God is blind to the sins which he could in his wickedness desire Him not to behold. Among the most perilous delusions of sin, must it be considered by the Christian, that his very heart can be so seared against the convictions of truth, that he can for a moment being himself, like some of the heathen, to imagine the all-seeing, ever-present, all-pervading Godhead, stripped of his very nature, and slumbering, absent, or unobservant in the recesses of wickedness.
3. How would it be with each of us if there were a handwriting against the wall to warn us of the end of our career and the arrival of our day of account? Sudden death, under any circumstances, is indeed sufficiently terrible. Even to the good, it is very awful; but what must be its horrors to the wilfully wicked? The Almighty now has recourse to the ordinary means of providence, for the most part, to check the sinner in his career. If a man die in his sins, let him not plead ignorance or incapacity. (A. B. Evans, D.D.)
The Awakening Hour of Conscience
This chapter develops two solemn facts.
1. That neither the revolutions of time nor the opposition of man can hinder the fulfilment of the Divine word.
2. That at the period when men fancy themselves most secure the peril is frequently the most imminent.
I. THAT IT IS AN HOUR THAT MUST DAWN ON THE MOST OBDURATE NATURES. There are two classes of dormant consciences; those that have never been aroused--infants and savages; and those that have been partially quickened, but deadened again--seared. There is an hour for the awakening of each--even the most lethargic. It was so now with Belshazzar. Other consciences of the same class have had their awakening hour--Cain, Herod, Judas, Felix, etc.
II. THAT IT IS AN HOUR INTRODUCED BY A DIVINE MANIFESTATION. There came forth fingers of a mans hand, and wrote over against the candlestick upon the plaister of the wall of the kings palace: and the king saw the part of the hand that wrote.
1. It was very quiet; no lightning flashed, no thunder pealed, but the gentle movements of a mystic hand.
2. It was very unexpected; it was in the midst of the gladness, when the tide of festive joy ran high.
3. It was very palpable; there was no way of ignoring it. It moved against the light of the candlestick. It is in this quiet, unexpected, and palpable manner that God frequently brings that idea of Himself into the soul, which ever rouses the conscience.
III. THAT IT IS AN HOUR ASSOCIATED WITH GREAT MENTAL DISTRESS. Then the kings countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. Two things are observable here
1. The influence of an awakened conscience upon thoughts. Our thoughts are governed by different principles. Sometimes intellect controls them, and we are ever in the region of investigation; sometimes imagination has the command, and then we sport in the realms of beauty; sometimes avarice, and then the market is our home, and good bargains the joy of our heart; sometimes fleshly lusts, and then the whole nature is brutalised. But here the guilty conscience controls them, and this is Hell. A guilty conscience always throws the thoughts upon three subjects--the wrong of the past, the guilt of the present, and the retribution of the future.
2. The other thing observable is the influence of troubled thoughts upon the physical system. The joints of his loins were loosed, and his knees smote one against another. David felt thus, for he said, When I kept silence, my bones waxed old through my roaring all the day long.
IV. IT IS AN HOUR WHICH IS SOMETIMES THE HARBINGER OF ETERNAL RETRIBUTION. Oftentimes the hour of moral awakening ushers in the bright and propitious morning of conversion. It was so in the case of Zaccheus, the sinners on the day of Pentecost, the Philippian gaoler, and others. Indeed, such an hour must always precede the dawn of true religion in the soul. But here, as with Judas, it was the harbinger of retribution. In that night was Belshazzar the king of the Chaldeans slain. What a night! That night separated him for ever from his pleasures, his friends, and his empire; that night terminated for ever his opportunities of spiritual improvement, and quenched every ray of hope within his breast; that night every star in the firmament of his being went down to rise no more, and left the whole of the boundless expanse overhung with clouds surcharged with the elements of inconceivable storms. Sinner, the day of grace is waning fast; the hour of awakening steals on. That hour shall either issue in the dawn of a new and happy life, or the chaos of moral anguish and despair! (Homilist.)
Called to Account
Observe how many and great offences Belshazzar crowded into a single festival, into a single day. In the midst of this scene of guilty riot, the Almighty alarmed them with the messenger of his displeasure. The remarkable prophecy of the handwriting was no less remarkably fulfilled. Thus was it shown to the Assyrian, as well as to the Jew, that the Most High ruleth in the kingdoms of men. Thus was exhibited a most impressive instance of His power, His government, His justice. In these days the government of the Almighty has not ceased. The mode of its administration only is changed. Though the justice of God may appear to be delayed, it is not abolished. His laws, far from being repealed, are more fully explained and enforced by more powerful sanctions. The day of account must come; and to us it will come with augmented weight and solemnity. Our conduct in the present transitory state must determine our fate for ever. Seeming suspension and delay faust not be depended on. The king of Babylon was suddenly called to judgment. We do not want the supernatural writing on the wall, nor the prophet to give us its interpretation. We possess the permanent writing of the Gospel, and that in characters which every man can read. The Gospel, however, contains no promise that we shall not be suddenly called to our account. It ought, indeed, to be one powerful caution against any criminal pursuit, that we may not live to enjoy the fruits of success, or even to complete the crime. Whatever may have been our place or station in society, we shall be finally punished or rewarded, not according to the extent of our endowments or possessions, but according to the zeal and diligence with which they have been employed and improved. (W. Barrow, LL.D.)
Retribution
Belshazzar was the king of Babylon, one of the most splendid cities in the world. It was built in an immense plain; and its walls measured a circumference of sixty miles. A hundred gates of brass adorned it; and hanging gardens, terrace above terrace, clothed its regal palace with living verdure. Through the midst flowed the great river Euphrates, painting in its depths the surrounding magnificence, and shedding beauty on temple and tower, that looked boldly from its banks. Yet the crowned lord himself of this wondrous city was a worthless wretch. He spent his time in luxurious repose, pampering the baser appetites, and permitting all the glory of his great abode to be sustained by the debauchery of his people. Many years he went on, and did his pleasure. God permitted him to choose his own course, and work out his own destiny, in the station assigned. The scene of our text is laid at the return of a certain idolatrous festival. The king had prepared a rich feast to grace it. He called in a thousand of his lords to the sparkling tables. His wives with his concubines came to join the company. And they reclined at the costly viands, spread all around in grateful abundance. So they went on, hour by hour, intoxicating their senses, and burying their souls in unbounded revelry. At length, heated with wins, Belshazzar ordered the sacred vessels, taken by Nebuchadnezzar from the temple of God at Jerusalem, to be brought for service in this scene of rioting and drunkenness. And they all, king, prince, wives, and concubines, used these instruments of holiness as their own goblets. They polluted them with their voluptuous lips, and poured out libations to the idols, and sang impious songs in honour of false gods.
Then, suddenly, they saw the fingers, as of a mans hand, writing over against the candlestick, upon the plastered wall. Dim grew the lamps before those letters of fire. Wherefore those letters written on the wall? Simply to announce a punishment for the crime committed that very night! Thus are they generally understood. But the reference was, doubtless, larger and more solemn. It embraced the kings whole being, and was a final judgment on the long course of his guilty life. Thou art weighed in the balances, and found wanting. Was the king utterly at a loss, even at the first, to know the meaning inscribed by that miraculous hand? So it is commonly supposed. And the idea seems to be justified by his offering a reward to anyone who should be able to read it. But, affrighted as he was at the terrible appearance, there is reason to believe that he was not altogether surprised. For, you will observe, it was not the wondrous miracle nor the blinding splendour that most moved the king. No; the text informs us it was his thoughts that troubled him. It was not stupid amazement and blind fear. No; his thoughts, rising clear and strong, and breaking at once through the fumes of intoxication, troubled him. And how was it that the kings thoughts troubled him? Oh, was it not by the interpretation they gave of the miraculous writing? Did not they translate that burning symbol, whose separate words he could not read, into one large commentary on his whole sinful life? Yea; guilty conscience woke from her slumber in his bosom, and compelled even the monarch to travel with her far away from the brilliant hall of felting to scenes of cruel bloodshed and dungeons of unjust imprisonment. Far into years long gone and forgotten, she hurried him as ghosts are said to hurry their victims; and, once more to the kings awakened mind, they were filled with their own fresh scenes and real characters. Yet he called in the wise man of God to read the writing, and, as he had promised, rewarded him with a chain of gold about his neck, and by proclaiming him the third ruler in the kingdom. But not for a moment could he stay the righteous goings of the Divine law. Hard on the sentence pronounced pressed its dreadful execution. Terrible interruption came to that scene of joy, where a thousand hearts beat happily, and music arose with its voluptuous swell. That very night the Persian general, having turned the river Euphrates from its course, marched his troops along the empty channel. The drunken Chaldeans had left open their brazen gates. I have but pictured the operation in a single instance of a law which is universal and eternal--the law of retribution. It is not Belshazzar alone, and Babylon, and two thousand years ago, of which I have spoken, but of every wilful offender against Gods law who walks our own streets. It is to be feared most of us do not live with a practical regard to this law of retribution. And wherefore? Is it because we have not found conclusive evidence of its reality? It cannot be; for not only is it a law expounded in Scripture. It is suggested by all the analogies of nature which Scripture has used for its illustration. It is written everywhere in history. It is taught in all civil regulations. We see the same law governing domestic life. How many families, rising to riches and honour by the path of the virtues, have as surely fallen by that of the vices! Two or three generations measured their ascent, and two or three more have sunk them in poverty and shame; and then men talk of the wheel of fortune. Nay, it is the revolution of Providence; it is the justice of God! This moral law, too, while exactly adjusting individual fortunes, as easily weighs kingdoms. The Roman empire was built from the feeblest beginnings, by the force of temperance, industry, and valour. She spread her arms over the nations, gave law to savage tribes, made the mention of her citizens a universal joy and terror, and became another name for the world. But luxury flowed in, stagnant sloth extended, corruption prevailed, ambition battled; and she that had ruled mankind by virtue, dissolved in vice, fell a prey to barbarians. All known religions, too, of merely human invention, have confessed the same principle. How deeply have they sunk caverns of torment in the world of spirits! In fine, the vilest sinner himself has fearful anticipations of his doom. Retribution, then, is not only a solemn doctrine of holy writ, but a great fact in human nature. Our disregard of it comes not from any want of proof. How, then, is it to be accounted for? Doubtless, we may say generally, by our own guilty negligence. Yet there are more special reasons. First, the very strength with which it has been believed by some, and the terrific manner in which it has been set forth, have produced unbelief in others. Morbidly excited religionists have averred that the slightest offence is worthy of eternal punishment. No wonder that our ideas of God, of justice, of mercy, yea, and our human hearts, should rebel against such representations. But, recoiling in horror from this over-statement and extravagance, many have gone into a perilous extreme of indifference and doubt. Men have lived as if there were to be no day of reckoning at all, and put their souls to imminent hazard. How many, too, view retribution simply as a doctrine of the understanding, to be uncertainly reasoned about, refuted, or proved, and a fit subject for sectarians to try their armour upon in theological warfare! We have received it too much as an opinion to be discussed, rather than a reality to be felt in a perpetual pressure on the heart. This account shows us, in the first place, that men generally allowed to go on for a while as they please, really to enjoy the pleasures of sin for a season. It is sometimes said, guilt always receives its full punishment immediately in this life. But this is plainly not true, as matter of fact; and, if it were, we can hardly conceive how sin or virtue should exist at all. Were the stripes inflicted at once, and for every even the smallest offence, transgression would be a thing to be avoided just as we avoid tasting poison, plunging into deep water, or handling coals of fire. Probation, a trial of men to see whether they will do right, would be entirely out of the question. There could be no free moral will but would at once break down. We should he machines, moving with regularity as the sun and moon do. Bat how was it with Belshazzar? Time was given him to degrade himself fully, and offer abundant sacrifices to the gods of flesh and sense. Nearly seventeen years had he reigned. He had gathered everything rich and beautiful around him. And yet the angel of judgment had not sensibly touched him. But, secondly, the account from Scripture, while it shows we have a season of clear and proper probation, makes retribution something equally positive and distinct. Though not now mingled in equal proportions with sin, it will at length break in upon it suddenly and sharply. Our own experience will furnish us with cases of commencing retribution similar to that of the Asiatic king. We have seen the young man despising wholesome restraints, neglecting regular duties, moving joyously through all the rounds of sinful pleasure. Was the sword of vengeance stretched at once over his head, and his soul summoned to its trial? No; year after year he went on, and spent his substance in riotous living, and robbed his brothers patrimony. Noble were the powers of his mind, and, like jewels, they might have shone in his noble frame. But, alas! their strength was all melted down in the fires of appetite and the heats of passion. At length the too-sorely taxed system began to tremble from the height of its proud strength. Loathsome disease infected the nerves, and loosened every fibre. And death is not the end of retribution, but the signal of its more perfect reign. Death is often piously spoken of as a circumstance in life. But it is not a small circumstance. The time arrives for this temple of the human body to be taken down. Finally, the account from Scripture presents retribution, not only as a principle thus sure and dreadful in its operations, but as a law of rigorous justice. Even to the dissolute king it was said, Thou art weighed in the balances, and found wanting. Retribution shall be measured and meted out to thee in exact proportion to thy sin. Thou shall suffer as much as thou deservest, and no more and no less. The unbounded and unqualified declarations which are so common are apt to make us forget this just and guarded style of the Scriptures. A man is to reap exactly what he sows, of the same kind and in the same degree. Turning aside, then, from all ingenious speculations, here is the solemn fact that should press upon our hearts and control our lives. We must eat the fruit of our own doings, and all of it. Oh! were we but once thoroughly persuaded of this simple truth, what revolutions would take place in our lives! How should we avoid every inordinate passion as a raging fire! How should we cast all envious and uncharitable thoughts, like vipers, from our bosoms! What immense interest would life gain in our eyes! Steadily and for ever the work goes on. Events sweep by us, ever taking some stamp from the moral tamper of our minds, the transcript of which is entered in the book of judgment. As not the smallest particle of dust is ever annihilated, so not a thought we have cherished, not a feeling we have indulged, not the most trivial act done in the most sportive mood, shall be lost. Buried these things may be, and are, for a time, like seed in a field. The traveller walks over the smooth surface, and dreams not of the mighty process going on beneath. But, nevertheless, soon does the full harvest wave wide its golden treasure. Thus, too, the harvest-season of life shall come. Now is the spring-time of the moral year! (C.A. Bartol.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v17 Dan 5:17 - Dan 5:31.
Daniel
MENE, TEKEL, PERES
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Dan 5:17 - Dan 5:31.
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 ‘Cæsar’ 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.
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 Dan 5:25, is simply ‘Numbered, numbered, weighed and breakings.’ The variation in Dan 5:28 {Peres} is the singular of the noun used in the plural in Dan 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.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v11 thy father
thy father
Or, grandfather. See note 2, (See Scofield "Dan 5:2").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v17 The Interpretation and the Fulfilment
The Interpretation and the Fulfilment
v. 17. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards, the presents which he intended as a fee to Daniel, to another, the prophet of Jehovah rejecting everything which might afterwards be construed as having influenced him in his message; yet I will read the writing unto the king and make known to him the interpretation, as an act of loyalty to both the earthly ruler and the heavenly Sovereign; for he intended to speak without reservation, no matter whether the result would please or displease the king.
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v. 18. O thou king, the formal and solemn address bringing out the importance of the message from the outset and placing its entire import into direct relation to the king, the most high God gave Nebuchadnezzar, thy father, a kingdom, and majesty, and glory, and honor, far above that enjoyed by Belshazzar;
v. 19. and for the majesty that He gave him, the imperial authority and supremacy which he enjoyed, all people, nations, and languages trembled and feared before him, were in a constant state of fear and trepidation lest they incur his displeasure; whom he would he slew, and whom he would he kept alive, being the absolute master of life and death; and whom he would he set up, and whom he would he put down, for both the advancement and the demotion of the subjects of his realm were matters of his whim.
v. 20. But, that is, in spite of this unexampled position of power, when his heart was lifted up and his mind hardened in pride, so that he thought he could deal proudly, with an utter disregard of the will of the Lord, he was deposed from his kingly throne, and they took his glory from him, as related in chapter 4;
v. 21. and he was driven from the sons of men, excluded from their society, and his heart was made like the beasts, and his dwelling was with the wild asses, this picturesque item being added for the sake of further embellishment of the narrative; 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, that is, until he gave all honor and glory to the true God alone. The lesson of this story is now driven home.
v. 22. And thou, his son, or grandson, O Belshazzar, hast not humbled thine heart, not having profited by the example of his relative, though thou knewest all this,
v. 23. but hast lifted up thyself against the Lord of heaven, in blasphemous pride; and they have brought the vessels of His house, of the Temple of Jehovah, the one true God, 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, Cf Deu 4:28; Psa 115:5 ff. ; Psa 135:15 ff. ; and the God in whose hand thy breath is, and whose are all thy ways, the one Creator and Ruler of the universe hast thou not glorified, as was the solemn duty resting upon him.
v. 24. Then was the part of the hand, the outstretched fingers of the writing hand, sent from Him, and this writing was written, to announce the doom which was now inevitable.
v. 25. And this is the writing that was written, Mene, Mene, Tekel, Upharsin, literally, "numbered, numbered, weighed, and divided. "
v. 26. This is the interpretation of the thing, of the writing on the wall: Mene, God hath numbered thy kingdom and finished it, that is, the duration of Belshazzar’s kingship, of his reign, was now determined, brought to the end assigned to it.
v. 27. Tekel: Thou art weighed in the balances, namely, in those of God’s righteousness and justice, his character analyzed according to the demands of God’s holiness, and art found wanting, below weight in moral worth and capacity.
v. 28. Peres: Thy kingdom is divided, severed, cut into two pieces, and given to the Medes and Persians, the Lord Himself making the division.
v. 29. Then commanded Belshazzar, in accordance with his promise, and they clothed Daniel with scarlet, with royal purple, 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, next in power to Nabonidus and Belshazzar. Even if this proclamation was made in the banquet hall only, it reached the representatives of the entire kingdom who were there assembled.
v. 30. In that night was Belshazzar, king of the Chaldeans, slain, namely, when his city was taken by the victorious armies of the enemy, who took the city as the result of a ruse.
v. 31. And Darius, the Median, took the kingdom, being about threescore and two years old. We have evidence from secular sources also that Darius, the Mede, whose other name was Gobryas, received from Cyrus, his overlord, the kingdom of Belshazzar, the Chaldean, which constituted a small part of the empire of the Persians at that time. As is indicated in this story, the hand of God has often interfered with the blasphemous works of the unbelievers, so that all their laughter was turned to the bitterest sorrow. And all God’s judgments here in time are but faint preambles introducing the last great Day of Judgment with its condemnation of the godless.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv5, 7, 8, 10, 11, 13, 15, 17, 20, 22, 25, 29 At that moment
At that moment
"As soon as they did that" or "Suddenly"
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plaster
cement or mud that is spread on walls or ceilings to give them a smooth hard surface when it dries
the king's face changed
"his face became pale." This was caused by his fear.
his limbs
"his legs"
his knees were knocking together
This was the result of his extreme fear.
translationWords
lampstand
king
palace
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv5, 7, 8, 10, 11, 15, 17, 18, 20, 21, 25, 26, 27, 28, 29 5:5-6 The supernatural hand shocked and terrified the carousers.…
5:5-6 The supernatural hand shocked and terrified the carousers. Yet Belshazzar remained unrepentant (5:29; cp. Jer 38:19-24; Acts 24:25).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.