Chapter Overview
Summary
Belshazzar's feast and the writing on the wall. The OG has notable differences from the MT/Theodotion: it identifies the queen differently, has variant details about the feast, and in some witnesses expands the backstory. Theodotion follows the MT closely.
Notable Variants
The OG expands the queen's speech, adds details about the vessels from the temple, and varies in its account of who interpreted the writing. The four Aramaic words (MENE MENE TEKEL UPHARSIN) are transliterated differently in the two Greek versions.
Structural Notes
All three versions have 31 verses (MT numbering: 30 in some systems). The OG's verse lengths vary from the MT.
King Belshazzar held a great banquet for a thousand of his nobles, and he drank wine in the presence of the thousand.
No significant variant between the LXX/Theodotion and the MT for this verse.
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.
No significant variant between the LXX/Theodotion and the MT for this verse.
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.
No significant variant between the LXX/Theodotion and the MT for this verse.
They drank the wine and praised the gods of gold and silver, bronze and iron, wood and stone.
Masoretic (WLC)
שְׁתָיוּ חַמְרָא וְשַׁבַּחוּ
they drank wine and praised
Septuagint (LXX)
ἔπινον οἶνον καὶ ᾔνεσαν
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.
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.
Masoretic (WLC)
אֶצְבְּעָן דִּי יַד־אֱנָשׁ
the fingers of a man's hand
Septuagint (LXX)
δάκτυλοι χειρὸς ἀνθρώπου
fingers of a human hand
Both Greek versions preserve the eerie image. No significant difference.
Then the king's face turned pale, his thoughts terrified him, the strength drained from his hips, and his knees knocked against each other.
Masoretic (WLC)
וְזִיוֹהִי שְׁנוֹהִי
and his countenance changed
Septuagint (LXX)
καὶ ἡ μορφὴ αὐτοῦ ἠλλοιώθη
and his appearance was changed
OG uses morphē (form/appearance); Theodotion uses the same idiom as the MT.
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."
No significant variant between the LXX/Theodotion and the MT for this verse.
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.
No significant variant between the LXX/Theodotion and the MT for this verse.
Then King Belshazzar was deeply alarmed, his face grew even more pale, and his nobles were thrown into confusion.
No significant variant between the LXX/Theodotion and the MT for this verse.
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.
Masoretic (WLC)
מַלְכְּתָא
the queen
Septuagint (LXX)
ἡ βασίλισσα
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.
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,
Masoretic (WLC)
רוּחַ אֱלָהִין קַדִּישִׁין
the spirit of the holy gods
Septuagint (LXX)
OG: πνεῦμα θεοῦ / Th: πνεῦμα θεοῦ ἅγιον
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.
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."
No significant variant between the LXX/Theodotion and the MT for this verse.
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?
No significant variant between the LXX/Theodotion and the MT for this verse.
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.
No significant variant between the LXX/Theodotion and the MT for this verse.
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.
No significant variant between the LXX/Theodotion and the MT for this verse.
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."
No significant variant between the LXX/Theodotion and the MT for this verse.
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.
No significant variant between the LXX/Theodotion and the MT for this verse.
As for you, O king — the Most High God gave your predecessor Nebuchadnezzar kingship, greatness, glory, and majesty.
No significant variant between the LXX/Theodotion and the MT for this verse.
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.
No significant variant between the LXX/Theodotion and the MT for this verse.
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.
No significant variant between the LXX/Theodotion and the MT for this verse.
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.
No significant variant between the LXX/Theodotion and the MT for this verse.
Yet you, his successor Belshazzar — you have not humbled your heart, even though you knew all of this.
No significant variant between the LXX/Theodotion and the MT for this verse.
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.
No significant variant between the LXX/Theodotion and the MT for this verse.
Therefore the hand was sent from his presence, and this inscription was written.
No significant variant between the LXX/Theodotion and the MT for this verse.
This is the inscription that was written: MENE, MENE, TEKEL, and PARSIN.
Masoretic (WLC)
מְנֵא מְנֵא תְּקֵל וּפַרְסִין
MENE MENE TEKEL UPHARSIN
Septuagint (LXX)
OG: Μανη θεκελ φαρες / Th: Μανε θεκελ φαρες
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.
This is the interpretation of the matter: MENE — God has numbered your kingdom and brought it to an end.
Masoretic (WLC)
מְנֵא — מְנָה אֱלָהָא מַלְכוּתָךְ
MENE — God has numbered your kingdom
Septuagint (LXX)
Μανη — ἐμέτρησεν ὁ θεὸς τὴν βασιλείαν σου
Mane — God has measured your kingdom
OG uses emetrēsen (measured); Theodotion ērithmēsen (numbered). The MT's m-n-h root means 'to count/number.'
TEKEL — you have been weighed on the scales and found deficient.
Masoretic (WLC)
תְּקֵל — תְּקִילְתָּה בְמֹאזַנְיָא
TEKEL — you have been weighed in the balances
Septuagint (LXX)
Θεκελ — ἐστάθη ἐν ζυγῷ
Thekel — weighed on the scale
Both Greek versions agree with the MT. The weighing-and-found-wanting image is identical.
PERES — your kingdom has been divided and given to the Medes and Persians.
Masoretic (WLC)
פְּרֵס — פְּרִיסַת מַלְכוּתָךְ
PERES — your kingdom is divided
Septuagint (LXX)
Φαρες — διῄρηται ἡ βασιλεία σου
Phares — your kingdom is divided
The Aramaic p-r-s wordplay (PERES/Persians) is lost in Greek. Both versions render the meaning directly.
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.
No significant variant between the LXX/Theodotion and the MT for this verse.
That very night, Belshazzar the Chaldean king was killed.
No significant variant between the LXX/Theodotion and the MT for this verse.
And Darius the Mede received the kingdom at the age of sixty-two.
Masoretic (WLC)
דָּרְיָוֶשׁ מָדָאָה
Darius the Mede
Septuagint (LXX)
OG: Δαρεῖος ὁ Μῆδος / Th adds: Δαρεῖος ὁ Μῆδος
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.