King James Version
Daniel 5
31 verses with commentary
The Writing on the Wall
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand.
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Daniel 5 shifts to Belshazzar, Nebuchadnezzar's successor. 'Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand.' The massive banquet demonstrates royal excess and confidence despite Babylon being under siege by Medo-Persian forces (historical context from 5:30-31). The public drinking 'before the thousand' shows the king's shameless indulgence. This feast becomes backdrop for God's judgment, demonstrating that human revelry cannot prevent divine purposes. The contrast between earthly celebration and impending judgment creates dramatic irony throughout the chapter.
Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. father: or, grandfather taken: Cald. brought forth
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Belshazzar, emboldened by wine, commands bringing the sacred vessels Nebuchadnezzar had taken from Jerusalem's temple—the most sacred objects from Israel's worship, now used for drunken revelry honoring Babylonian idols. This act represents ultimate sacrilege: profaning holy things, mocking the defeated nation's God, and demonstrating contemptuous pride. The timing is significant—this occurs during Persian siege of Babylon; the king's drunken feast while enemies approach demonstrates dangerous complacency. The wine's influence suggests impaired judgment, but Scripture presents this as revealing rather than excusing character: intoxication unleashes what's already present in the heart. This sacrilege proved the final provocation bringing immediate divine judgment (handwriting on the wall, v.5). It illustrates how mocking God's holiness, particularly when combined with covenant-breaking nations' pride, guarantees divine response.
Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them.
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The servants execute Belshazzar's command, bringing the golden and silver vessels from Jerusalem's temple. The king, his lords, wives, and concubines drink from these sacred implements 'before the thousand' (v.1)—a public spectacle of sacrilege. The vessels' golden and silver composition emphasizes their value and sacred status; they weren't ordinary cups but specially consecrated implements for temple worship. Using them for drunken pagan revelry represented conscious desecration. This verse heightens the narrative tension: the sacrilege is fully executed before divine judgment strikes. It demonstrates how sin often reaches a point where divine patience expires—God endures much, but certain provocations (particularly mocking His holiness and profaning sacred things) trigger immediate response. The multiple participants (king, nobles, wives, concubines) show corporate involvement in the sacrilege, explaining why judgment falls on the entire kingdom (Babylon falls that very night).
They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.
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While drinking from Jerusalem's holy vessels, the revelers 'praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.' This catalog of materials emphasizes idolatry's absurdity: worshiping man-made objects rather than the living God. The comprehensive list (six materials) suggests Babylon's pantheon—multiple idols made from various substances, all inanimate, all impotent. The juxtaposition is stark: vessels consecrated to the living God are used to honor dead idols. This reversal—treating holy things as profane while treating profane things as holy—epitomizes covenant rebellion. The act combines multiple sins: idolatry, sacrilege, pride, and drunkenness. It represents the fullness of ungodliness provoking immediate divine judgment. Within moments, the handwriting appears (v.5), bringing terror and doom. This teaches that God tolerates much, but certain provocations—particularly direct mockery of His holiness combined with idolatrous worship—trigger swift response.
In the same hour came forth fingers of a man's hand, and wrote over against the candlestick upon the plaister of the wall of the king's palace: and the king saw the part of the hand that wrote.
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The phrase "In the same hour" emphasizes the immediacy of divine response to Belshazzar's blasphemy. The Aramaic bah-sha'ta (בַּהּ־שַׁעֲתָא, "in that moment") indicates God's judgment can fall suddenly when humans cross lines of irreverence. "Came forth fingers of a man's hand" describes supernatural writing—disembodied fingers moving independently, creating undeniable supernatural manifestation. The phrase "wrote over against the candlestick" indicates the writing appeared illuminated and publicly visible to all feast participants.
The location "upon the plaister of the wall of the king's palace" suggests the writing appeared on a prepared, white-plastered surface where it would be most visible. The phrase "and the king saw the part of the hand that wrote" emphasizes Belshazzar personally witnessed the supernatural phenomenon—this wasn't secondhand testimony but direct observation creating undeniable evidence of divine intervention. The visibility to "the king" specifically indicates the message targeted him personally.
This supernatural writing demonstrates God's ability to communicate judgment in undeniable ways. Unlike prophetic messages that could be dismissed or interpreted away, physical writing witnessed by hundreds of officials created irrefutable evidence of divine displeasure. This prefigures Christ's ministry, where supernatural signs authenticated His divine authority (John 20:30-31). God accommodates human need for tangible evidence while ultimately calling for faith that doesn't require constant miraculous confirmation.
The location "upon the plaister of the wall of the king's palace" suggests the writing appeared on a prepared, white-plastered surface where it would be most visible. The phrase "and the king saw the part of the hand that wrote" emphasizes Belshazzar personally witnessed the supernatural phenomenon—this wasn't secondhand testimony but direct observation creating undeniable evidence of divine intervention. The visibility to "the king" specifically indicates the message targeted him personally.
This supernatural writing demonstrates God's ability to communicate judgment in undeniable ways. Unlike prophetic messages that could be dismissed or interpreted away, physical writing witnessed by hundreds of officials created irrefutable evidence of divine displeasure. This prefigures Christ's ministry, where supernatural signs authenticated His divine authority (John 20:30-31). God accommodates human need for tangible evidence while ultimately calling for faith that doesn't require constant miraculous confirmation.
Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. countenance: Cald. brightnesses was changed: Cald. changed it joints: or, girdles: Cald. bindings, or, knots
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The king's terrified response to the supernatural handwriting: his countenance changed, thoughts troubled him, joints of his loins loosened, and knees knocked together. This physical description depicts complete terror—loss of color (countenance changed), mental distress (thoughts troubled), loss of strength (loins loosened suggesting collapse of strength/courage), and uncontrollable trembling (knees knocking). The Hebrew/Aramaic idiom 'loins loosened' may suggest loss of bladder control—ultimate humiliation for a proud monarch. This immediate transformation from drunken revelry to abject terror demonstrates God's power to humble pride instantly. One moment Belshazzar commanded thousands, mocked God, and reveled; the next he's paralyzed with fear. This illustrates Proverbs 16:18 ('Pride goeth before destruction') and shows that God's judgments, when they come, are unmistakable and terrifying.
The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. aloud: Cald. with might scarlet: or, purple
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Belshazzar immediately summons Babylon's wise men—astrologers, Chaldeans, and soothsayers—offering extravagant rewards for interpretation: scarlet/purple clothing (royal colors), gold chain (symbol of high office), and position as 'third ruler' in the kingdom. The offer reveals desperation: the king will give nearly anything for understanding. 'Third ruler' reflects political reality—Nabonidus was first, Belshazzar (co-regent) second, so the highest available position was third. This echoes chapter 2 and 4's pattern: when confronted with divine revelation, human wisdom proves inadequate. The wise men will fail (v.8), preparing for Daniel's entrance and interpretation. This repeated pattern demonstrates that spiritual understanding comes through divine gift, not natural ability, education, or compensation. Truth can't be purchased; it must be revealed.
Then came in all the king's wise men: but they could not read the writing, nor make known to the king the interpretation thereof.
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Despite their expertise and promised rewards, all the king's wise men 'could not read the writing, nor make known to the king the interpretation thereof.' This failure is comprehensive: they couldn't even read the writing, much less interpret its meaning. Some scholars suggest the writing used an unknown script, archaic language, or was written in a way that made reading difficult. Others propose God sovereignly prevented their understanding. Either way, the point is clear: human wisdom fails before divine revelation. This repeated failure (chapters 2, 4, 5) establishes pattern: Babylon's vaunted intellectual tradition—astronomy, mathematics, literature—proves useless for understanding God's truth. Only those enlightened by God's Spirit (Daniel) can interpret. This vindicates biblical epistemology: natural man cannot receive spiritual things (1 Corinthians 2:14); revelation requires illumination.
Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. countenance: Cald. brightnesses
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Belshazzar's trouble increases ('greatly troubled') and his countenance changes again—his terror deepening as the wise men fail. His lords are similarly 'astonied' (astounded/dismayed), sharing his distress. This escalation shows how initial fear intensifies when human solutions fail. The king faces incomprehensible supernatural communication that his entire intellectual establishment cannot decode. This situation mirrors fallen humanity's predicament: confronted with divine truth (through creation, conscience, Scripture), unable to understand through natural faculties, desperate for illumination. The scene emphasizes human helplessness before God, preparing for Daniel's entrance as divinely-empowered interpreter. The collective dismay of king and nobles shows that this isn't individual failing but universal human inability to penetrate divine mysteries apart from God's enabling.
Now the queen, by reason of the words of the king and his lords, came into the banquet house: and the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed:
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The queen (likely the queen mother, Nebuchadnezzar's widow or Belshazzar's mother, since the king's wives were already present at the feast, v.2) enters after hearing the commotion. Her opening words—'O king, live for ever'—use the standard greeting while addressing the immediate situation: 'let not thy thoughts trouble thee, neither let thy countenance be changed.' She has wisdom the king lacks: knowledge of Daniel and his proven abilities. Her calm demeanor and immediate solution contrast with the panicked king and dismayed nobles. This introduces a pattern Scripture frequently shows: God's provision often comes through unexpected sources. The elder generation's wisdom (queen mother) corrects the younger generation's ignorance. Her entrance shifts the narrative toward resolution, introducing Daniel who will interpret and pronounce judgment.
There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; father: or, grandfather
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The queen describes Daniel's credentials: 'There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him.' She recounts Nebuchadnezzar's recognition of Daniel's unique abilities, his appointment as 'master of the magicians, astrologers, Chaldeans, and soothsayers.' The phrase 'spirit of the holy gods' echoes chapter 4:8-9, 18—recognizing supernatural enablement though using polytheistic terminology. The description emphasizes Daniel's proven track record: Nebuchadnezzar himself (thy father) had identified and elevated him. This recommendation is powerful: the great king Nebuchadnezzar trusted Daniel; surely Belshazzar should too. The reference to 'light and understanding and wisdom' uses biblical terminology for divine illumination—Daniel possessed what the current wise men lacked.
Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will shew the interpretation. interpreting: or, of an interpreter dissolving: or, of a dissolver doubts: Cald. knots
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The queen details Daniel's specific abilities: 'excellent spirit, knowledge, understanding, interpreting dreams, showing hard sentences, and dissolving doubts.' These encompass the full range of wisdom—intellectual acuity, spiritual discernment, interpretive skill, and problem-solving ability. The phrase 'interpreting of dreams, and shewing of hard sentences, and dissolving of doubts' catalogs precisely what the current situation requires. She concludes with recommendation: 'let Daniel be called, and he will shew the interpretation.' This confident assertion demonstrates complete faith in Daniel's abilities based on previous performance. The verse emphasizes that the solution to their crisis isn't finding better human wisdom or more sophisticated methods—it's consulting the man who possesses God's Spirit. This reinforces the consistent biblical principle: spiritual problems require spiritual solutions; divine revelation requires divinely-illuminated interpreters.
Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry? father: or, grandfather
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Daniel is brought before the king, who immediately identifies him: 'Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry?' This introduction emphasizes Daniel's origin—a captive from conquered Judah, brought to Babylon decades earlier (605 BC). The designation 'children of the captivity' highlights his status: not a native Babylonian but an exile from a defeated nation. Yet this 'captive' possesses wisdom surpassing the empire's native experts. This irony is deliberate: God's power manifests through the weak, exiled, and marginalized, not through the powerful and prestigious. Daniel's identity as Judean exile makes his superiority over Babylonian wise men even more striking—vindicating Yahweh's supremacy over Babylon's gods. The reference to 'my father' (Nebuchadnezzar) establishes historical context, connecting Belshazzar's reign to the earlier accounts.
I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee.
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Belshazzar recounts what he's heard about Daniel: 'I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee.' This secondhand knowledge ('I have heard') explains why he didn't summon Daniel initially—the current king knew of Daniel's reputation but had no personal relationship or recent experience with him. The description ('spirit of the gods,' 'light,' 'understanding,' 'excellent wisdom') echoes the queen mother's words (v.11-12), emphasizing supernatural enablement. The king attributes Daniel's abilities to polytheistic categories ('spirit of the gods') rather than recognizing the one true God—typical of pagan perspective recognizing supernatural power while misconstruing its source. This sets up Daniel's eventual interpretation, which will clearly identify Yahweh as the sovereign God who judges Babylon.
And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not shew the interpretation of the thing:
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The king explains his predicament: the wise men and astrologers were brought to interpret the writing but couldn't. This admission of failure prepares for Daniel's success, establishing that the solution requires divine enablement, not merely human expertise or effort. The king's explanation is straightforward—acknowledging both the problem (mysterious writing) and previous failed attempts (wise men couldn't interpret). This creates expectation: if Daniel succeeds where others failed, it validates the supernatural source of his ability. The verse demonstrates a pattern Scripture frequently shows: human inadequacy precedes divine intervention, ensuring God receives glory rather than human wisdom being credited. Belshazzar's admission that his experts failed removes any possibility of crediting Babylonian wisdom for the eventual interpretation.
And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. make interpretations: Cald. interpret, etc
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Belshazzar makes his offer to Daniel: interpret the writing and receive scarlet clothing, gold chain, and position as third ruler. The king assumes Daniel, like others, will be motivated by rewards—honor, wealth, and power. This reveals Belshazzar's worldview: everyone has a price; wisdom is a commodity that can be purchased. Daniel's forthcoming response (v.17)—'Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king'—will directly challenge this assumption. True prophetic ministry isn't motivated by reward but by commitment to God's truth. The contrast between Belshazzar's offer and Daniel's refusal emphasizes different value systems: the world offers temporal rewards for service; God's servants seek His approval regardless of earthly compensation. This challenges both ancient and modern assumptions about motivation and reward.
Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. rewards: or, fee
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Daniel's response to offered rewards demonstrates integrity: 'Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.' Daniel refuses bribes that might compromise message delivery. He'll serve truth regardless of personal benefit. The phrase 'yet I will' shows he'll provide interpretation not for reward but out of prophetic obligation. This establishes his credibility—he has no vested interest in pleasing the king. Contrast with pagan wise men who depended on royal favor; Daniel's security rests in God, freeing him to speak truth without fear or flattery.
O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:
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Daniel begins his interpretation by recounting Nebuchadnezzar's history: 'O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour.' This establishes fundamental theology: earthly kingdoms come through divine grant, not human achievement. The fourfold description (kingdom, majesty, glory, honour) emphasizes comprehensive dominion—Nebuchadnezzar received everything. The phrase 'the most high God gave' attributes all success to divine providence, not Babylonian power or Marduk's favor. This introduction prepares for the coming contrast: Nebuchadnezzar eventually acknowledged God's sovereignty (4:34-37); Belshazzar has failed to learn this lesson, leading to judgment. Daniel's historical review serves pedagogical purpose: reminding Belshazzar of what he should have known and providing theological framework for interpreting the handwriting.
And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew ; and whom he would he kept alive ; and whom he would he set up ; and whom he would he put down .
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Daniel describes the extent of Nebuchadnezzar's God-given authority: all peoples feared him; he had absolute power of life and death ('whom he would he slew, whom he would he kept alive, whom he would he set up, whom he would he put down'). This depicts complete sovereignty—the marks of ultimate earthly authority. Yet this power came as gift ('for the majesty that he gave him'), not inherent right. The comprehensive scope ('all people, nations, and languages') emphasizes universal dominion. This historical review serves multiple purposes: reminding Belshazzar of God's sovereignty over kingdoms, establishing that even the mightiest rulers rule by divine permission, and preparing for the contrast between Nebuchadnezzar's eventual humbling/restoration and Belshazzar's coming judgment without restoration.
But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: in pride: or, to deal proudly deposed: Cald. made to come down
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Daniel recounts Nebuchadnezzar's fall: 'But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him.' This traces the causal sequence: pride led to judgment. The 'heart lifted up' and 'mind hardened in pride' depict settled arrogance—not momentary lapse but ingrained attitude. The result was forcible removal ('deposed,' 'they took his glory')—divine judgment executed through circumstantial means (madness). This historical precedent warns Belshazzar: God judges pride consistently. The reference to chapter 4's events reminds Belshazzar of what he should know—his grandfather's experience should have taught humility. That Belshazzar failed to learn this lesson (v.22) seals his judgment. This demonstrates that historical examples serve as warning; ignoring them compounds guilt.
And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will. his heart: or, he made his heart equal, etc
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Daniel details Nebuchadnezzar's judgment: driven from human society, given beast's heart, dwelling with wild donkeys, eating grass like oxen, body wet with heaven's dew—'till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.' This comprehensive humiliation had a specific purpose clause: 'till he knew'—the judgment was pedagogical, designed to teach divine sovereignty. Once the lesson was learned, restoration followed. This contrasts sharply with Belshazzar's coming judgment: Nebuchadnezzar's was temporary and redemptive; Belshazzar's will be final and terminal (death that very night). The difference? Nebuchadnezzar eventually learned; Belshazzar refused to, despite knowing the example. This teaches that God's discipline, though severe, aims at restoration for those who respond; but continued rebellion leads to final judgment.
And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this;
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Daniel confronts Belshazzar: 'And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this.' The accusation isn't ignorance but willful pride despite knowledge. The phrase 'though thou knewest all this' refers to Nebuchadnezzar's humiliation (v. 18-21). Belshazzar had example and warning but chose pride anyway. The verb 'humbled' (Aramaic: shephel) means to abase or bring low. His refusal to humble his heart despite knowing God's judgment on his predecessor constitutes willful rebellion. This principle appears throughout Scripture: greater knowledge brings greater accountability (Luke 12:47-48).
But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified:
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Daniel specifies the sacrilege: 'But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee...and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified.' The indictment contrasts Belshazzar's worship of lifeless idols with the living God who controls his very breath. The irony is devastating—praising objects 'which see not, nor hear, nor know' while ignoring God who holds his 'breath' and controls 'all thy ways.' Every breath Belshazzar took was gift from the God he insulted.
Then was the part of the hand sent from him; and this writing was written.
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After indicting Belshazzar for failing to humble his heart despite knowing Nebuchadnezzar's example, and for profaning temple vessels while praising idols, Daniel announces God's response: 'Then was the part of the hand sent from him; and this writing was written.' The 'then' indicates direct causation—the sacrilege triggered immediate divine intervention. The 'part of the hand'—just fingers, no arm or body—emphasizes the supernatural, disembodied nature: this was obviously divine action, not human. The passive construction ('was sent,' 'was written') highlights divine initiative. This verse connects Belshazzar's sin (v.22-23) directly to God's judgment (the handwriting). It demonstrates God's active involvement in history, responding to human actions, particularly sacrilege and pride. The timing—during the very feast where sacrilege occurred—shows divine judgment's immediacy when certain lines are crossed.
And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN.
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Daniel reads the mysterious writing: 'MENE, MENE, TEKEL, UPHARSIN.' These Aramaic words are monetary/weight units: MENE (mina, numbered), TEKEL (shekel, weighed), UPHARSIN (and half-shekels/divided). The wordplay is brilliant—common commercial terms carrying ominous double meaning. The repetition of MENE emphasizes certainty and completion. Written without vowels (as in ancient script), these words would appear cryptic yet recognizable, creating the terror that gripped observers. The genius of God's message—using everyday words transformed into prophetic declaration of judgment.
This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it.
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Daniel interprets MENE: 'God hath numbered thy kingdom, and finished it.' The verb 'numbered' (Aramaic: menah) means God has calculated, assessed, and completed Belshazzar's allotted time. The paired verbs 'numbered and finished' emphasize both divine sovereignty (God sets the limit) and completed fulfillment (time is up). God doesn't arbitrarily end the kingdom—He counts out the predetermined time and brings it to appointed conclusion. This reveals that all human kingdoms exist within divine timetables. Political structures don't collapse randomly; they reach divinely appointed ends.
TEKEL; Thou art weighed in the balances, and art found wanting.
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TEKEL; Thou art weighed in the balances, and art found wanting (תְּקֵל תְּקִלְתָּה בְמֹאזַנְיָא וְהִשְׁתְּכַחַתְּ חַסִּיר)—The second word of the mysterious handwriting declares Belshazzar's moral bankruptcy. Tekel (תְּקֵל) means "weighed," from the verb teqal meaning "to weigh" or "measure." The metaphor of divine scales weighing human deeds appears throughout Scripture (Job 31:6; Psalm 62:9; Proverbs 16:2). Ancient Near Eastern cultures used balances for commerce; here God uses them for moral reckoning.
The phrase found wanting (hishtekachat chassir, הִשְׁתְּכַחַתְּ חַסִּיר) literally means "you are found deficient" or "lacking." Despite Babylon's wealth, power, and sophistication, Belshazzar failed the ultimate test. The king who possessed everything material lacked what mattered most—righteousness before God. This verdict is final and irreversible; by the time judgment is announced, the weighing has already occurred. That very night Belshazzar died (5:30) and Darius the Mede took the kingdom (5:31).
The contrast between human standards and divine standards is stark. By worldly measures, Belshazzar succeeded—he inherited empire, commanded armies, enjoyed luxury. But God's scales weigh hearts, not achievements (1 Samuel 16:7). The king's desecration of temple vessels (5:2-4), pride, and idolatry revealed fatal spiritual deficiency. This principle applies universally: all humanity will be weighed in God's balances (Romans 3:23). Only those clothed in Christ's righteousness will measure up; all others are found wanting.
The phrase found wanting (hishtekachat chassir, הִשְׁתְּכַחַתְּ חַסִּיר) literally means "you are found deficient" or "lacking." Despite Babylon's wealth, power, and sophistication, Belshazzar failed the ultimate test. The king who possessed everything material lacked what mattered most—righteousness before God. This verdict is final and irreversible; by the time judgment is announced, the weighing has already occurred. That very night Belshazzar died (5:30) and Darius the Mede took the kingdom (5:31).
The contrast between human standards and divine standards is stark. By worldly measures, Belshazzar succeeded—he inherited empire, commanded armies, enjoyed luxury. But God's scales weigh hearts, not achievements (1 Samuel 16:7). The king's desecration of temple vessels (5:2-4), pride, and idolatry revealed fatal spiritual deficiency. This principle applies universally: all humanity will be weighed in God's balances (Romans 3:23). Only those clothed in Christ's righteousness will measure up; all others are found wanting.
PERES; Thy kingdom is divided, and given to the Medes and Persians.
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Daniel interprets PERES (singular of UPHARSIN): 'Thy kingdom is divided, and given to the Medes and Persians.' The wordplay on PERES is brilliant—the root means both 'divided' and contains consonants of 'Persia' (Paras). God pronounces judgment while naming the executors. The passive voice 'is given' indicates divine agency—God actively transfers the kingdom. The specific identification of 'Medes and Persians' shows this isn't merely prediction of defeat but revelation of God's sovereign plan. He doesn't merely foresee Babylon's fall; He ordains it and assigns the successor empire.
Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom.
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Despite Daniel's stinging rebuke and pronouncement of doom, Belshazzar fulfills his promise: clothing Daniel in scarlet, putting gold chain around his neck, and proclaiming him third ruler. This shows the king's character—he keeps his word regarding rewards while ignoring the spiritual message. Perhaps he hoped honoring the prophet might avert judgment; perhaps he was simply following through mechanically on his promise. Either way, these honors prove empty: Belshazzar dies that very night (v.30), making Daniel's 'third ruler' position obsolete before dawn. This demonstrates worldly honors' transience: political positions, royal appointments, and earthly recognition pass away quickly. The irony is profound: while bestowing temporary honors on Daniel, the king ignores the eternal implications of the interpretation. This warns against valuing earthly rewards over spiritual realities.
In that night was Belshazzar the king of the Chaldeans slain.
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Judgment strikes immediately: 'In that night was Belshazzar the king of the Chaldeans slain.' The timing 'in that night'—the same night as the feast and writing—emphasizes immediate fulfillment. No delay, no opportunity for repentance (unlike Nebuchadnezzar who had twelve months, 4:29). Belshazzar's death represents the kingdom's end. The verse's brevity mirrors the judgment's swiftness—one moment feasting in apparent security, next moment dead and kingdom transferred. This demonstrates that God's patience has limits; there comes a time when judgment cannot be delayed further.
And Darius the Median took the kingdom, being about threescore and two years old. being: Cald. he as the son of, etc about: or, now
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The chapter concludes with stark simplicity: 'And Darius the Median took the kingdom, being about threescore and two years old.' This verse fulfills the interpretation's final element—'thy kingdom is divided, and given to the Medes and Persians' (v.28). The overnight transition from Babylonian to Medio-Persian control demonstrates prophecy's accuracy and God's sovereign control over kingdoms. Babylon, thought impregnable due to massive walls and substantial supplies, fell through stratagem (Cyrus's forces diverted the Euphrates, entered via the riverbed). The timing—during Belshazzar's feast—fulfilled Isaiah and Jeremiah's prophecies of sudden judgment. Darius the Mede (possibly Cyrus's general or governor; historical identification debated) represents the shift in imperial power prophesied in chapter 2's statue (from bronze to iron) and fulfilled in history.