Daniel / Chapter 5

Daniel 5

31 verses • Westminster Leningrad Codex 1 tradition available

Translator's Introduction

What This Chapter Is About

Daniel 5 narrates the final night of the Babylonian empire. King Belshazzar hosts a lavish feast for a thousand of his nobles, sacrilegiously drinking from the gold and silver vessels taken from the Jerusalem temple. A disembodied hand appears and writes four mysterious words on the palace wall. When Babylon's wise men fail to read or interpret the inscription, the queen mother remembers Daniel. Summoned to court, Daniel refuses the king's gifts, recounts Nebuchadnezzar's humbling by God, rebukes Belshazzar for not learning from it, and reads the writing: MENE MENE TEKEL UPHARSIN. The kingdom has been numbered, the king has been weighed and found deficient, and the empire is being divided between the Medes and Persians. That very night Belshazzar is killed and Darius the Mede receives the kingdom.

What Makes This Chapter Remarkable

This chapter is entirely in Aramaic, continuing the section that began at 2:4b. The writing on the wall — MENE MENE TEKEL UPHARSIN — is a masterpiece of Aramaic wordplay. Each word carries a double meaning: mene derives from mena ('to number/count') but also denotes the mina, a unit of weight; tekel derives from teqal ('to weigh') and denotes the shekel; parsin (singular peres) derives from peras ('to divide') and also puns on 'Persia' (Paras). The wise men may have been able to read the consonants but could not unlock the wordplay. Daniel alone perceives both the surface vocabulary (weights: mina, mina, shekel, half-minas) and the verbal meanings (numbered, weighed, divided). Belshazzar is historically identified as the son of Nabonidus, the last king of Babylon; he served as co-regent while Nabonidus was absent at Tema. This explains why Belshazzar offers Daniel the 'third' rank in the kingdom (v. 16) — the highest rank available, since Nabonidus held the first and Belshazzar the second.

Translation Friction

The identification of 'Darius the Mede' (v. 31) remains one of the most debated historical questions in Daniel. No figure by this name appears in Babylonian or Persian records for this period; Cyrus the Persian conquered Babylon in 539 BCE. Proposed identifications include Gubaru (a governor appointed by Cyrus), Cyrus himself under a throne name, or Cyaxares II (Xenophon's account). We render the text as given without imposing a solution. The phrase 'that very night' (beh-lelyah) in verse 30 creates dramatic immediacy — judgment is not deferred but falls within hours of the sacrilege. The Aramaic word parsin in the inscription is plural; Daniel interprets it in the singular peres to make the wordplay with Paras ('Persia') explicit.

Connections

The desecration of the temple vessels connects back to Daniel 1:2, where Nebuchadnezzar placed them in the treasury of his god. What Nebuchadnezzar treated with at least formal respect, Belshazzar profanes for entertainment. The theme of divine humbling of arrogant kings connects to Nebuchadnezzar's madness in chapter 4. The fall of Babylon fulfills the prophecies of Isaiah 13-14, 21:1-10, and Jeremiah 50-51. The handwriting on the wall becomes one of the most widely recognized biblical images in Western culture. The transition from Babylonian to Medo-Persian rule corresponds to the shift from the gold head to the silver chest in the statue vision of chapter 2. **Tradition comparisons:** The LXX Daniel shows 5 moderate difference(s) from the MT in this chapter See the [LXX Daniel comparison](/lxx-daniel/5).

Daniel 5:1

בֵּלְשַׁאצַּ֣ר מַלְכָּ֗א עֲבַד֙ לְחֶ֣ם רַ֔ב לְרַבְרְבָנ֖וֹהִי אֲלַ֑ף וְלָקֳבֵ֥ל אַלְפָּ֖א חַמְרָ֥א שָׁתֵֽה׃

King Belshazzar held a great banquet for a thousand of his nobles, and he drank wine in the presence of the thousand.

KJV Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand.

Notes & Key Terms

Translator Notes

This chapter continues in Aramaic, the language of the text since 2:4b. Belshazzar (Bel-shar-usur, 'Bel protect the king') was historically the son of Nabonidus, the last Neo-Babylonian king, serving as co-regent in Babylon while his father resided at Tema in Arabia.
The Aramaic lechem rav ('great feast/banquet') literally means 'great bread' — lechem covers food broadly. The number 'a thousand' indicates an enormous state banquet. The detail that Belshazzar drank 'in the presence of' (laqavel) the thousand highlights his public, ostentatious behavior — the king is performing for his court.

Daniel 5:2

בֵּלְשַׁאצַּ֞ר אֲמַ֣ר ׀ בִּטְעֵ֣ם חַמְרָ֗א לְהַיְתָיָה֙ לְמָאנֵ֣י דַהֲבָ֣א וְכַסְפָּ֡א דִּ֣י הַנְפֵּק֩ נְבוּכַדְנֶצַּ֨ר אֲב֜וּהִי מִן־הֵיכְלָ֣א דִי־בִירוּשְׁלֶ֗ם וְיִשְׁתּ֣וֹן בְּהוֹן֮ מַלְכָּ֣א וְרַבְרְבָנ֒וֹהִי שֵׁגְלָתֵ֖הּ וּלְחֵנָתֵֽהּ׃

Under the influence of the wine, Belshazzar gave orders to bring in the gold and silver vessels that his predecessor Nebuchadnezzar had taken from the temple in Jerusalem, so that the king and his nobles, his wives and his consorts might drink from them.

KJV 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.

Notes & Key Terms

Translator Notes

The phrase bi-te'em chamra ('at the taste of the wine' or 'under the influence of the wine') suggests the sacrilegious command was fueled by intoxication — not a calculated act but a drunken one, which makes it no less culpable.
The Aramaic avuhi ('his father') is rendered 'his predecessor' since Belshazzar was actually the son of Nabonidus, not Nebuchadnezzar. The Aramaic 'father' (av) can mean ancestor, predecessor, or dynastic forefather — it does not require direct paternity.
The sheglateh ('wives') and lechenateh ('consorts/concubines') indicate the full royal household is present. Bringing sacred temple vessels to such a gathering compounds the sacrilege.

Daniel 5:3

בֵּאדַ֗יִן הַיְתִיו֙ מָאנֵ֣י דַהֲבָ֔א דִּ֣י הַנְפִּ֗קוּ מִן־הֵֽיכְלָ֛א דִּי־בֵ֥ית אֱלָהָ֖א דִּ֣י בִירוּשְׁלֶ֑ם וְאִשְׁתִּ֣יו בְּה֗וֹן מַלְכָּא֙ וְרַבְרְבָנ֔וֹהִי שֵׁגְלָתֵ֖הּ וּלְחֵנָתֵֽהּ׃

Then they brought the gold vessels that had been taken from the temple — the house of God in Jerusalem — and the king and his nobles, his wives and his consorts, drank from them.

KJV 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.

Notes & Key Terms

Translator Notes

The phrase beit elaha ('house of God') is the Aramaic equivalent of Hebrew beit Elohim. This is not merely a temple among temples — the narrator identifies it specifically as the house of the true God, heightening the sacrilege of the act.

Daniel 5:4

אִשְׁתִּ֖יו חַמְרָ֑א וְ֠שַׁבַּחוּ לֵאלָהֵ֞י דַהֲבָ֧א וְכַסְפָּ֛א נְחָשָׁ֥א פַרְזְלָ֖א אָעָ֥א וְאַבְנָֽא׃

They drank the wine and praised the gods of gold and silver, bronze and iron, wood and stone.

KJV They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.

Notes & Key Terms

Translator Notes

The six materials — gold, silver, bronze, iron, wood, stone — form a descending hierarchy of value, perhaps deliberately echoing the metals of Nebuchadnezzar's statue in chapter 2. The irony is sharp: they drink from vessels consecrated to the living God while praising lifeless idols made of inert materials. The juxtaposition is the theological climax of the sacrilege.

Septuagint (LXX/Theodotion)moderate

"they drank wine and praised"

The OG adds detail about which gods were praised — specifying idols of gold, silver, bronze, iron, wood, and stone — expanding the MT's briefer notice.

Daniel 5:5

בַּהּ־שַׁעֲתָ֗ה נפקו [נְפַ֙קָה֙] אֶצְבְּעָן֙ דִּ֣י יַד־אֱנָ֔שׁ וְכָֽתְבָ֗ן לָקֳבֵל֙ נֶבְרַשְׁתָּ֔א עַל־גִּירָ֕א דִּי־כְתַ֥ל הֵיכְלָ֖א דִּ֣י מַלְכָּ֑א וּמַלְכָּ֣א חָזֵ֔ה פַּ֥ס יְדָ֖ה דִּ֥י כָתְבָֽה׃

At that very moment, the fingers of a human hand appeared and wrote on the plaster of the wall of the royal palace, opposite the lampstand. The king watched the hand as it wrote.

KJV 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.

Notes & Key Terms

Translator Notes

The phrase bah-sha'atah ('at that very hour/moment') indicates immediate divine response — the sacrilege triggers instantaneous judgment. The Aramaic etsbe'an di yad-enash ('fingers of a human hand') is deliberately uncanny: these are recognizable human fingers, but disembodied, with no arm or body attached.
The writing appears on gira ('plaster/lime coating') of the wall — Babylonian palace walls were coated with white gypsum plaster, making the writing visible. The detail 'opposite the lampstand' (laqavel nebrashtah) means the writing was illuminated and clearly visible to the king.
The phrase pas yedah ('the palm/part of the hand') indicates the king could see only the writing portion of the hand — not an arm, not a figure, just fingers and palm. This partial visibility increases the terror.

Septuagint (LXX/Theodotion)minor

"fingers of a human hand"

Both Greek versions preserve the eerie image. No significant difference.

Daniel 5:6

אֱדַ֤יִן מַלְכָּא֙ זִיוֹ֣הִי שְׁנ֔וֹהִי וְרַעיֹנֹ֖הִי יְבַהֲלוּנֵּ֑הּ וְקִטְרֵ֤י חַרְצֵהּ֙ מִשְׁתָּרַ֔יִן וְאַ֨רְכֻבָּתֵ֔הּ דָּ֥א לְדָ֖א נָקְשָֽׁן׃

Then the king's face turned pale, his thoughts terrified him, the strength drained from his hips, and his knees knocked against each other.

KJV 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.

Notes & Key Terms

Translator Notes

Four physical symptoms of terror are catalogued in sequence: facial pallor (zivohi shenohi, 'his brightness changed'), mental panic (ra'yonohi yevahalunneh, 'his thoughts alarmed him'), loosening of the hip joints (qitrei chartseh mishtarayin, literally 'the knots of his loins were loosened' — possibly indicating loss of bladder control), and knocking knees. The description moves from face to mind to body, conveying total collapse of composure.
The verb yevahalunneh ('terrified him') is from the root b-h-l, which connotes sudden, overwhelming alarm — the same root used of Nebuchadnezzar's disturbance in 4:2.

Septuagint (LXX/Theodotion)minor

"and his appearance was changed"

OG uses morphē (form/appearance); Theodotion uses the same idiom as the MT.

Daniel 5:7

קָרֵ֣א בְחַ֗יִל לְהֶעָלָה֙ לְאָ֣שְׁפַיָּ֔א כַּשְׂדָּיֵ֖א (כשדיא) וְגָזְרַיָּ֑א עָנֵ֨ה מַלְכָּ֜א וְאָמַ֣ר ׀ לְחַכִּימֵ֣י בָבֶ֗ל כָּל־אֱנָ֞שׁ דִּֽי־יִקְרֵ֣א כְתָבָ֣א דְנָ֗ה וּפִשְׁרֵהּ֙ יְחַוִּנַּ֔נִי אַרְגְּוָנָ֣א יִלְבַּ֗שׁ וְהַמְנִיכָ֤א דִֽי־דַהֲבָא֙ עַל־צַוְּארֵ֔הּ וְתַלְתִּ֥י בְמַלְכוּתָ֖א יִשְׁלָֽט׃

The king called out urgently to bring in the enchanters, the Chaldeans, and the diviners. The king addressed the wise men of Babylon: "Whoever reads this writing and tells me its interpretation will be clothed in purple, will wear a gold chain around his neck, and will rule as the third highest in the kingdom."

KJV 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.

Notes & Key Terms

Translator Notes

The reward offered — purple clothing, a gold chain, and the rank of 'third' (talti) in the kingdom — represents the highest honors available. The 'third' rank is significant: Nabonidus was first, Belshazzar was second as co-regent, so third was the maximum authority Belshazzar could grant. This detail reflects accurate knowledge of the Babylonian political arrangement.
The Aramaic argavana ('purple') indicates royal clothing — purple dye was extremely expensive, derived from murex shellfish. The hamnikha di-dahava ('gold chain/collar') was a standard emblem of high office in ancient Near Eastern courts.

Daniel 5:8

אֱ֠דַיִן עַלִּ֤ין (עללין) כֹּל֙ חַכִּימֵ֣י מַלְכָּ֔א וְלָא־כָהֲלִ֥ין כְּתָבָ֖א לְמִקְרֵ֑א ופשרא [וּפִשְׁרֵ֖הּ] לְהוֹדָעָ֥ה לְמַלְכָּֽא׃

Then all the king's wise men came in, but they were unable to read the writing or make its interpretation known to the king.

KJV 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.

Notes & Key Terms

Translator Notes

The failure of the wise men is total — they cannot even read the script, let alone interpret it. The inscription may have been in an unfamiliar script, or the words may have been consonants without vowels that could be read multiple ways. The Aramaic la kahlin ('they were not able') emphasizes inability, not mere reluctance.

Daniel 5:9

אֱ֠דַיִן מַלְכָּ֤א בֵלְשַׁאצַּר֙ שַׂגִּ֣יא מִתְבָּהַ֔ל וְזִיוֹ֖הִי שָׁנַ֣יִן עֲל֑וֹהִי וְרַבְרְבָנ֖וֹהִי מִֽשְׁתַּבְּשִֽׁין׃

Then King Belshazzar was deeply alarmed, his face grew even more pale, and his nobles were thrown into confusion.

KJV Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied.

Notes & Key Terms

Translator Notes

The verb mishtabbshin ('were perplexed, confused, agitated') applied to the nobles indicates the panic is spreading from the king to his entire court. The failure of the wise men has removed the last hope of rational explanation. The repeated mention of the king's changed appearance (zivhi shanyin, 'his brightness was altered') emphasizes the visible, physical toll of his fear.

Daniel 5:10

מַלְכְּתָ֕א לָקֳבֵ֨ל מִלֵּ֤י מַלְכָּא֙ וְרַבְרְבָנ֔וֹהִי לְבֵ֥ית מִשְׁתְּיָ֖א עַלַּ֑ת (עללת) עֲנָ֨ת מַלְכְּתָ֜א וַאֲמֶ֗רֶת מַלְכָּא֙ לְעָלְמִ֣ין חֱיִ֔י אַל־יְבַהֲלוּךְ֙ רַעְיוֹנָ֔ךְ וְזִיוָ֖יִךְ אַל־יִשְׁתַּנּֽוֹ׃

Because of the words of the king and his nobles, the queen mother entered the banquet hall. She spoke and said, "O king, live forever! Do not let your thoughts alarm you, and do not let your face grow pale.

KJV 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:

Notes & Key Terms

Translator Notes

The malketah ('queen') here is almost certainly the queen mother (Nabonidus's wife or Nebuchadnezzar's widow), not Belshazzar's wife — his wives are already at the feast (v. 2-3). The queen mother enters from outside, drawn by the commotion. Her knowledge of Nebuchadnezzar's era and of Daniel (whom Belshazzar apparently does not know) confirms her seniority.
Her composed entrance and reassuring address contrast sharply with the terror that has consumed the king and his court. She is the only calm voice in the scene.

Septuagint (LXX/Theodotion)moderate

"the queen"

The identity of 'the queen' is debated — likely the queen mother (Nitocris or Nebuchadnezzar's widow), not Belshazzar's wife. The OG adds clarifying language suggesting it is the queen mother.

Daniel 5:11

אִיתַ֨י גְּבַ֜ר בְּמַלְכוּתָ֗ךְ דִּ֠י ר֣וּחַ אֱלָהִ֣ין קַדִּישִׁין֮ בֵּהּ֒ וּבְיוֹמֵ֣י אֲב֗וּךְ נַהִיר֧וּ וְשָׂכְלְתָנ֛וּ וְחָכְמָ֥ה כְּחָכְמַת־אֱלָהִ֖ין הִשְׁתְּכַ֣חַת בֵּ֑הּ וּמַלְכָּ֤א נְבֻֽכַדְנֶצַּר֙ אֲב֔וּךְ רַ֧ב חַרְטֻמִּ֣ין אָשְׁפִ֗ין כַּשְׂדָּאִין֙ (כשדיין) גָּזְרִ֔ין הֲקִימֵ֖הּ אֲב֥וּךְ מַלְכָּֽא׃

There is a man in your kingdom in whom is the spirit of the holy gods. In the days of your predecessor, illumination, insight, and wisdom like the wisdom of the gods were found in him. King Nebuchadnezzar, your predecessor — the king your predecessor — appointed him chief of the magicians, enchanters, Chaldeans, and diviners,

KJV 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;

Notes & Key Terms

Translator Notes

The phrase ruach elahin qaddishin ('spirit of holy gods') is ambiguous in Aramaic — it could mean 'spirit of the holy gods' (polytheistic reading from the queen mother's perspective) or 'spirit of the Holy God' (theological reading). The Aramaic elahin is plural and qaddishin is plural, but Aramaic uses plural forms for the singular deity. We render as 'holy gods' to reflect the queen mother's likely perspective as a pagan speaker.
Three qualities are attributed to Daniel: nahiru ('illumination, brightness'), sokletanu ('insight, understanding'), and chokmah ('wisdom'). These parallel the threefold gifts mentioned in chapter 1. The repetition of 'your predecessor' (avukh) three times in the verse emphasizes the connection to Nebuchadnezzar's era.

Septuagint (LXX/Theodotion)moderate

"OG: 'spirit of God' / Th: 'spirit of the holy God'"

The Aramaic elahin qaddishin is plural ('holy gods'). Theodotion makes this singular and adds 'holy' as an adjective of God rather than gods — a monotheistic theological adjustment.

Daniel 5:12

כָּל־קֳבֵ֡ל דִּ֣י ר֣וּחַ ׀ יַתִּירָ֡ה וּמַנְדָּ֡ע וְשָׂכְלְתָנ֡וּ מְפַשַּׁ֣ר חֶלְמִין֩ וַאַֽחֲוָיַ֨ת אֲחִידָ֜ן וּמְשָׁרֵ֣א קִטְרִ֗ין הִשְׁתְּכַ֤חַת בֵּהּ֙ בְּדָ֣נִיֵּ֔אל דִּ֥י מַלְכָּ֖א שָׂם־שְׁמֵ֣הּ בֵּלְטְשַׁאצַּ֑ר כְּעַ֛ן דָּנִיֵּ֥אל יִתְקְרֵ֖י וּפִשְׁרָ֥ה יְהַחֲוֵֽה׃

because an extraordinary spirit, knowledge, and insight — the ability to interpret dreams, explain riddles, and solve difficult problems — were found in him, in Daniel, whom the king named Belteshazzar. Now let Daniel be summoned, and he will make the interpretation known."

KJV 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.

Notes & Key Terms

Translator Notes

The Aramaic ruach yattirah ('extraordinary/surpassing spirit') indicates a spirit that exceeds normal human capacity. Three abilities are listed: interpreting dreams (mefashar chelmin), explaining riddles (achavayat achidin, literally 'declaring knotted things'), and solving difficult problems (mesharei qitrin, literally 'loosening knots'). The metaphor of 'loosening knots' may derive from the ancient Near Eastern practice of reading knotted cords as divination tools.
The queen mother uses Daniel's Hebrew name, not his Babylonian name Belteshazzar, suggesting she knew him personally during Nebuchadnezzar's reign.

Daniel 5:13

בֵּאדַ֗יִן דָּנִיֵּאל֙ הֻעַ֖ל קֳדָ֣ם מַלְכָּ֑א עָנֵ֨ה מַלְכָּ֜א וְאָמַ֣ר לְדָנִיֵּ֗אל אַנְתָּ֨ה ה֤וּא דָנִיֵּאל֙ דִּי־מִן־בְּנֵ֤י גָלוּתָא֙ דִּ֣י יְה֔וּד דִּ֥י הַיְתִ֛י מַלְכָּ֥א אַ֖בִי מִן־יְהֽוּד׃

Then Daniel was brought before the king. The king addressed Daniel: "Are you that Daniel, one of the Judean exiles whom my predecessor the king brought from Judah?

KJV 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?

Notes & Key Terms

Translator Notes

Belshazzar's question 'Are you that Daniel?' suggests Daniel has been forgotten or marginalized under this regime — a striking contrast to his prominence under Nebuchadnezzar. The phrase benei galuta ('sons of the exile/captivity') identifies Daniel by his status as a deportee, not by his former rank. Belshazzar defines Daniel by his subjugation, not his accomplishments.

Daniel 5:14

וְשִׁמְעֵ֣ת עליך (עֲלָ֗ךְ) דִּ֠י ר֣וּחַ אֱלָהִ֣ין ׀ בָּ֡ךְ וְנַהִיר֧וּ וְשָׂכְלְתָנ֛וּ וְחָכְמָ֥ה יַתִּירָ֖ה הִשְׁתְּכַ֥חַת בָּֽךְ׃

I have heard about you — that the spirit of the gods is in you, and that illumination, insight, and extraordinary wisdom have been found in you.

KJV 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.

Notes & Key Terms

Translator Notes

Belshazzar's description echoes the queen mother's words almost verbatim, suggesting he is repeating secondhand information. He has no personal knowledge of Daniel. The phrase chokmah yattirah ('extraordinary/surpassing wisdom') uses the same adjective yattirah applied to Daniel's spirit in verse 12.

Daniel 5:15

וּכְעַ֞ן הֻעַ֣לּוּ קָדָמַ֗י חַכִּֽימַיָּא֙ אָֽשְׁפַיָּ֔א דִּי־כְתָבָ֤א דְנָה֙ יִקְר֔וֹן וּפִשְׁרֵ֖הּ לְהוֹדָעֻתַ֑נִי וְלָא־כָהֲלִ֥ין פְּשַֽׁר־מִלְּתָ֖א לְהַחֲוָיָֽה׃

Just now the wise men and enchanters were brought before me to read this writing and make its interpretation known to me, but they were unable to explain what it means.

KJV 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:

Notes & Key Terms

Translator Notes

The phrase peshar milletah ('the interpretation of the matter') uses the Aramaic peshar, which denotes not merely translation but the disclosure of hidden meaning. The wise men's failure sets the stage for Daniel's success and reinforces the theme that divine mysteries are accessible only through divine revelation.

Daniel 5:16

וַאֲנָ֣ה שִׁמְעֵ֣ת עליך (עֲלָ֡ךְ) דִּ֣י תוכל (תִכּוּל) פִּשְׁרִ֣ין ׀ לְמִפְשַׁ֡ר וְקִטְרִין֩ לְמִשְׁרֵ֨א כְעַ֜ן הֵ֣ן תוכל (תִּכּ֣וּל) כְּתָבָ֣א לְמִקְרֵ֗א וּפִשְׁרֵהּ֙ לְהוֹדָ֣עֻתַ֔נִי אַרְגְּוָנָ֣א תִלְבַּ֗שׁ וְהַמְנוּכָ֤א (והמניכא) דִֽי־דַהֲבָא֙ עַל־צַוְּארָ֔ךְ וְתַלְתָּ֥א בְמַלְכוּתָ֖א תִּשְׁלָֽט׃

But I have heard about you, that you can give interpretations and solve difficult problems. Now, if you are able to read the writing and make its interpretation known to me, you will be clothed in purple, you will wear a gold chain around your neck, and you will rule as the third highest in the kingdom."

KJV 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.

Notes & Key Terms

Translator Notes

Belshazzar repeats the same reward offered to the wise men in verse 7. The 'third' (talta) position in the kingdom reflects the historical reality that Belshazzar himself held the second position under his father Nabonidus. This is the highest rank he has the authority to confer.

Daniel 5:17

בֵּאדַ֜יִן עָנֵ֣ה דָנִיֵּ֗אל וְאָמַר֙ קֳדָ֣ם מַלְכָּ֔א מַתְּנָתָ֗ךְ לָ֤ךְ לֶֽהֶוְיָן֙ וּנְבָ֣זְבְּיָתָ֔ךְ לְאָחֳרָ֖ן הַ֑ב בְּרַ֗ם כְּתָבָא֙ אֶקְרֵ֣א לְמַלְכָּ֔א וּפִשְׁרָ֖א אֲהוֹדְעִנֵּֽהּ׃

Then Daniel responded and said before the king, "Keep your gifts for yourself and give your rewards to someone else. Nevertheless, I will read the writing for the king and make the interpretation known to him.

KJV 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.

Notes & Key Terms

Translator Notes

Daniel's refusal of gifts (mattenatak lakh lehevyan, 'let your gifts be yours') sets him apart from the professional diviners who serve for pay. This echoes his independence from the king's food in chapter 1. Daniel's authority comes from God, not from royal patronage, and he will not create even the appearance of being bought.
The word nevazbevatak ('your rewards/gifts') is a Persian loanword, reflecting the administrative vocabulary of the imperial court.

Daniel 5:18

אַנְתָּ֖ה (אנתה) מַלְכָּ֑א אֱלָהָא֙ עִלָּיָ֔א (עליא) מַלְכוּתָ֤א וּרְבוּתָא֙ וִיקָרָ֣א וְהַדְרָ֔ה יְהַ֖ב לִנְבֻכַדְנֶצַּ֥ר אֲבֽוּךְ׃

As for you, O king — the Most High God gave your predecessor Nebuchadnezzar kingship, greatness, glory, and majesty.

KJV O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:

Notes & Key Terms

Translator Notes

Daniel addresses Belshazzar but begins with a lesson about Nebuchadnezzar, establishing a pattern: what happened to the predecessor is about to happen to the successor. The title Elaha Illaya ('Most High God') is the Aramaic equivalent of Hebrew El Elyon, asserting divine sovereignty over all earthly kings.
Four gifts are listed — malkuta ('kingship'), revuta ('greatness'), yeqara ('glory/honor'), and hadrah ('majesty/splendor') — each given by God, not earned by Nebuchadnezzar.

Daniel 5:19

וּמִן־רְבוּתָא֙ דִּ֣י יְהַב־לֵ֔הּ כֹּ֣ל עַֽמְמַיָּ֗א אֻמַּיָּ֛א וְלִשָּׁנַיָּ֖א הֲו֣וֹ זָאֲעִ֣ין (זיעין) וְדָחֲלִ֣ין מִן־קֳדָמ֑וֹהִי דִּי־הֲוָ֨ה צָבֵ֜א הֲוָ֣א קָטֵ֗ל וְדִי־הֲוָ֤ה צָבֵא֙ הֲוָ֣ה מַחֵ֔א וְדִי־הֲוָ֤ה צָבֵא֙ הֲוָ֣ה מָרִ֔ים וְדִי־הֲוָ֥ה צָבֵ֖א הֲוָ֥ה מַשְׁפִּֽיל׃

Because of the greatness that God gave him, all peoples, nations, and languages trembled and feared before him. Whoever he wished, he killed; whoever he wished, he kept alive; whoever he wished, he elevated; and whoever he wished, he brought low.

KJV 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.

Notes & Key Terms

Translator Notes

The fourfold repetition of di-havah tsave ('whoever he wished') creates a portrait of absolute royal power — life, death, promotion, demotion — all at the king's whim. But Daniel's framing is crucial: this power was given (yehav) by God, not seized by Nebuchadnezzar. The sovereign who grants it can also revoke it.
The phrase ammayya ummayya velishannayya ('peoples, nations, and languages') is Daniel's standard formula for universal humanity (cf. 3:4, 7; 4:1; 6:25; 7:14).

Daniel 5:20

וְכְדִ֤י רִ֙ם֙ לִבְבֵ֔הּ וְרוּחֵ֖הּ תִּקְפַ֣ת לַהֲזָדָ֑ה הָנְחַת֙ מִן־כָּרְסֵ֣א מַלְכוּתֵ֔הּ וִיקָרָ֖ה הֶעְדִּ֥יו מִנֵּֽהּ׃

But when his heart became arrogant and his spirit hardened in pride, he was deposed from his royal throne, and his honor was stripped from him.

KJV 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:

Notes & Key Terms

Translator Notes

The verb rim ('was lifted up, became exalted') describes the root sin: Nebuchadnezzar's heart elevated itself beyond its proper station. The verb tiqefat ('hardened, grew strong') combined with lahazadah ('in arrogance, presumptuously') depicts a spirit that has calcified in self-importance. This recalls Nebuchadnezzar's madness narrative in chapter 4.

Daniel 5:21

וּמִן־בְּנֵ֨י אֲנָשָׁ֜א טְרִ֗יד וְלִבְבֵהּ֙ עִם־חֵיוָתָ֣א שוי (שַׁוִּ֔י) וְעִם־עֲרָדַיָּ֖א מְדוֹרֵ֑הּ עִשְׂבָּ֣א כְתוֹרִ֣ין ׀ יְטַעֲמוּנֵּ֗הּ וּמִטַּ֤ל שְׁמַיָּא֙ גִּשְׁמֵ֣הּ יִצְטַבַּ֔ע עַ֣ד דִּי־יְדַ֗ע דִּֽי־שַׁלִּ֞ט אֱלָהָ֤א עלאה (עִלָּיָא֙) בְּמַלְכ֣וּת אֲנָשָׁ֔א וּלְמַן־דִּ֥י יִצְבֵּ֖א יְהָקֵ֥ים עלה (עֲלַֽהּ)׃

He was driven away from human society, his mind became like that of an animal, and he lived among the wild donkeys. He was fed grass like cattle, and his body was drenched with the dew of heaven — until he acknowledged that the Most High God rules over human kingdoms and sets over them whoever he chooses.

KJV 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.

Notes & Key Terms

Translator Notes

This verse condenses the entire narrative of chapter 4 into a single sentence. The phrase libbeh im cheyvata shavvi ('his heart/mind was made equal with the beasts') describes the loss of human rationality — not a physical transformation but a mental dissolution.
The lesson Nebuchadnezzar eventually learned — that the Most High rules over human kingdoms — is precisely the lesson Belshazzar has failed to learn. Daniel is building his case: ignorance is no excuse, because the precedent is in living memory.

Daniel 5:22

וְאַ֤נְתְּה (ואנתה) בְרֵהּ֙ בֵּלְשַׁאצַּ֔ר לָ֥א הַשְׁפֵּ֖לְתְּ לִבְבָ֑ךְ כָּל־קֳבֵ֕ל דִּ֥י כָל־דְּנָ֖ה יְדָֽעְתְּ׃

Yet you, his successor Belshazzar — you have not humbled your heart, even though you knew all of this.

KJV And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this;

Notes & Key Terms

Translator Notes

The pronoun 'you' (ant) is emphatic — Daniel is drawing a direct, personal contrast. The phrase la hashpelet libbakh ('you have not brought low your heart') is the exact opposite of what happened to Nebuchadnezzar. Where the predecessor was humbled by divine force, the successor should have humbled himself voluntarily. The phrase kol-qavel di kol-denah yeda'ta ('even though you knew all this') eliminates any defense of ignorance.

Daniel 5:23

וְעַ֣ל מָרֵא־שְׁמַיָּ֣א ׀ הִתְרוֹמַ֡מְתָּ וּלְמָֽאנַיָּ֨א דִי־בַיְתֵ֜הּ הַיְתִ֣יו קדמיך (קָדָמָ֗ךְ) וְאַ֨נְתְּה (ואנתה) וְרַבְרְבָנָ֜ךְ שֵׁגְלָתָ֣ךְ וּלְחֵנָתָ֗ךְ חַמְרָא֙ שָׁתַ֣יִן בְּה֔וֹן וְלֵאלָהֵ֣י כַסְפָּ֣א וְדַהֲבָ֡א נְ֠חָשָׁא פַרְזְלָ֨א אָעָ֜א וְאַבְנָ֗א דִּ֠י לָֽא־חָזַ֧יִן וְלָא־שָׁמְעִ֛ין וְלָ֥א יָדְעִ֖ין שַׁבַּ֑חְתָּ וְלֵאלָהָ֞א דִּי־נִשְׁמְתָ֣ךְ בִּידֵ֗הּ וְכָל־אֹרְחָתָ֥ךְ לֵ֛הּ לָ֥א הַדַּֽרְתָּ׃

Instead, you have exalted yourself against the Lord of heaven. The vessels from his house were brought before you, and you and your nobles, your wives and your consorts, drank wine from them. You praised gods of silver and gold, bronze and iron, wood and stone — gods that cannot see, cannot hear, and know nothing. But the God who holds your very breath in his hand and who controls all your ways — him you have not honored.

KJV 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:

Notes & Key Terms

Translator Notes

Daniel's indictment has three charges: (1) self-exaltation against the Lord of heaven (Mare Shemayya), (2) desecration of temple vessels, and (3) praising dead idols while dishonoring the living God. The climactic contrast — gods that 'cannot see, cannot hear, and know nothing' versus the God who 'holds your breath in his hand' — echoes the idol polemic of Psalm 115:4-8 and Isaiah 44:9-20.
The phrase di nishmtakh bi-ydeh ('who holds your breath/life in his hand') makes the point devastatingly personal: the very breath Belshazzar used to praise dead idols was on loan from the living God.

Daniel 5:24

בֵּאדַ֙יִן֙ מִן־קֳדָמ֔וֹהִי שְׁלִ֖יחַ פַּסָּ֣א דִי־יְדָ֑א וּכְתָבָ֥א דְנָ֖ה רְשִֽׁים׃

Therefore the hand was sent from his presence, and this inscription was written.

KJV Then was the part of the hand sent from him, and this writing was written.

Notes & Key Terms

Translator Notes

The Aramaic min-qadamohi ('from his presence') refers to God — the hand was sent from God. Daniel identifies the author of the inscription: it is not a random omen but a deliberate divine communication. The verb reshim ('was inscribed/written') carries the weight of official decree — this is not graffiti but a divine verdict.

Daniel 5:25

וּדְנָ֥ה כְתָבָ֖א דִּ֣י רְשִׁ֑ם מְנֵ֥א מְנֵ֖א תְּקֵ֥ל וּפַרְסִֽין׃

This is the inscription that was written: MENE, MENE, TEKEL, and PARSIN.

KJV And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN.

Notes & Key Terms

Translator Notes

The four words — MENE MENE TEKEL PARSIN — function on multiple levels simultaneously. As nouns, they are units of weight: a mina, a mina, a shekel, and half-minas (parsin is the plural of peres, a half-mina). As verbs (which Daniel will unpack in the following verses), they mean 'numbered, numbered, weighed, and divided.' The wordplay is untranslatable — it would be like writing 'pound, pound, ounce, quarters' and having each word also be a verb of judgment.
We preserve the Aramaic words untranslated in the rendering, as they are proper to the inscription itself. The KJV's 'UPHARSIN' includes the Aramaic conjunction u- ('and'); we render as 'and PARSIN' for clarity while noting both forms.

Septuagint (LXX/Theodotion)moderate

"OG/Th: Mane Thekel Phares"

The Greek transliterations differ from the Aramaic. Notably, both Greek versions have only one MENE (not doubled as in MT). UPHARSIN becomes PHARES (the plural is dropped). These differences may reflect a different Vorlage or interpretive smoothing.

Daniel 5:26

דְּנָ֖ה פְּשַׁ֣ר מִלְּתָ֑א מְנֵ֕א מְנָֽה־אֱלָהָ֥א מַלְכוּתָ֖ךְ וְהַשְׁלְמַֽהּ׃

This is the interpretation of the matter: MENE — God has numbered your kingdom and brought it to an end.

KJV This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it.

Notes & Key Terms

Translator Notes

Daniel interprets mene as the verb mena ('to number, to count'). The phrase menah elaha malkutak vehashlemah ('God has numbered your kingdom and completed it') means God has tallied the full count of Belshazzar's reign and determined it is finished. The verb hashlemah ('completed, finished, brought to an end') is devastating — the kingdom is not just threatened but concluded.

Septuagint (LXX/Theodotion)minor

"Mane — God has measured your kingdom"

OG uses emetrēsen (measured); Theodotion ērithmēsen (numbered). The MT's m-n-h root means 'to count/number.'

Daniel 5:27

תְּקֵ֑ל תְּקִ֥ילְתָּה בְמֹאזַנְיָ֖א וְהִשְׁתְּכַ֥חַתְּ חַסִּֽיר׃

TEKEL — you have been weighed on the scales and found deficient.

KJV TEKEL; Thou art weighed in the balances, and art found wanting.

Notes & Key Terms

Translator Notes

Daniel interprets tekel as the verb teqal ('to weigh'). The image is of a merchant's balance — Belshazzar has been placed on God's scales and the measurement has come up short. The Aramaic chassir ('lacking, deficient, wanting') is a commercial term for underweight goods. The metaphor is striking: the king of the greatest empire on earth does not have sufficient moral weight to register on God's scales.
This verse has become one of the most quoted lines in the Hebrew Bible, entering dozens of languages as a proverb for being judged and found inadequate.

Septuagint (LXX/Theodotion)minor

"Thekel — weighed on the scale"

Both Greek versions agree with the MT. The weighing-and-found-wanting image is identical.

Daniel 5:28

פְּרֵ֑ס פְּרִיסַ֤ת מַלְכוּתָךְ֙ וִיהִיבַ֖ת לְמָדַ֥י וּפָרָֽס׃

PERES — your kingdom has been divided and given to the Medes and Persians.

KJV PERES; Thy kingdom is divided, and given to the Medes and Persians.

Notes & Key Terms

Translator Notes

Daniel switches from the plural parsin (v. 25) to the singular peres for the interpretation, unlocking the triple wordplay: (1) peres as a verb means 'divided,' (2) as a noun it means 'half-mina' (a unit of weight, continuing the scale metaphor), and (3) it puns on Paras ('Persia'). The kingdom is not merely falling — it is being specifically transferred to the Medo-Persian empire. The wordplay is the key the wise men could not find: the inscription is simultaneously a list of weights, a sequence of divine verdicts, and an identification of the conqueror.

Septuagint (LXX/Theodotion)minor

"Phares — your kingdom is divided"

The Aramaic p-r-s wordplay (PERES/Persians) is lost in Greek. Both versions render the meaning directly.

Daniel 5:29

בֵּאדַ֣יִן אֲמַר֮ בֵּלְשַׁאצַּר֒ וְהַלְבִּ֤ישׁוּ לְדָנִיֵּאל֙ אַרְגְּוָנָ֔א וְהַמְנוּכָ֥א (והמניכא) דִי־דַהֲבָ֖א עַל־צַוְּארֵ֑הּ וְהַכְרִ֣זוּ עֲל֔וֹהִי דִּי־לֶהֱוֵ֥א שַׁלִּ֛יט תַּלְתָּ֖א בְּמַלְכוּתָֽא׃

Then Belshazzar gave the command, and Daniel was clothed in purple, a gold chain was placed around his neck, and a proclamation was issued concerning him that he would rule as the third highest in the kingdom.

KJV 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.

Notes & Key Terms

Translator Notes

The bitter irony is that Belshazzar honors Daniel for delivering a death sentence against his own kingdom. The rewards are now meaningless — Daniel receives authority over a kingdom that will fall within hours. Whether Belshazzar is honoring his word despite the devastating interpretation, or whether he is acting in denial, the text does not say.

Daniel 5:30

בֵּ֚הּ בְּלֵ֣ילְיָ֔א קְטִ֕יל בֵּלְשַׁאצַּ֖ר מַלְכָּ֥א כַשְׂדָּיָ֑א (כשדאה)׃

That very night, Belshazzar the Chaldean king was killed.

KJV In that night was Belshazzar the king of the Chaldeans slain.

Notes & Key Terms

Translator Notes

The sentence is starkly brief — eight Aramaic words for the fall of Babylon. The phrase beh beleilya ('in that night itself') emphasizes the immediacy: the banquet, the writing, the interpretation, and the death all occur within a single night. The passive verb qetil ('was killed') does not identify the killer. Babylonian records indicate that Cyrus's general Ugbaru (Gobryas) entered Babylon with minimal resistance on the night of October 12, 539 BCE, possibly during a festival.
The contrast between verse 1 (lavish banquet) and verse 30 (assassination) could not be sharper. The empire that seemed invincible at dinner is destroyed by dawn.

Daniel 5:31

וְדָ֨רְיָוֶ֜שׁ מדיא (מָדָאָ֗ה) קַבֵּל֙ מַלְכוּתָ֔א כְּבַ֥ר שְׁנִ֖ין שִׁתִּ֥ין וְתַרְתֵּֽין׃

And Darius the Mede received the kingdom at the age of sixty-two.

KJV And Darius the Median took the kingdom, being about threescore and two years old.

Notes & Key Terms

Translator Notes

This verse is numbered as 6:1 in some versification traditions (the Hebrew/Aramaic text places it at the end of chapter 5). The identity of 'Darius the Mede' remains one of the most discussed historical questions in Daniel studies. No figure by this name appears in Babylonian or Persian records for the conquest of Babylon — Cyrus the Persian is the attested conqueror. Proposed identifications include Gubaru/Gobryas (a governor appointed by Cyrus), Cyaxares II (known from Xenophon), or Cyrus himself under a Median throne name. We render as the text reads without imposing a solution.
The verb qabbel ('received') rather than 'took' or 'conquered' suggests a transfer of authority rather than a military seizure — consistent with the historical record of Babylon's relatively peaceful capitulation to Cyrus.

Septuagint (LXX/Theodotion)moderate

"Darius the Mede"

Both Greek versions retain 'Darius the Mede,' whose historical identification remains debated. The OG adds that he was 'son of Astyages' — a detail absent from the MT and Theodotion.

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