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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-9. Пир Валтасара, появление кисти руки, начертавшей на стене таинственные письмена, бессилие вавилонских мудрецов прочитать их. 10-16. Приглашение по совету матери царя Даниила. 17-29. Речь пророка к Валтасару и объяснение им таинственной надписи. 30-31. Смерть Валтасара и воцарение Дария Мидянина.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The destruction of the kingdom of Babylon had been long and often foretold when it was at a distance; in this chapter we have it accomplished, and a prediction of it the very same night that it was accomplished. Belshazzar now reigned in Babylon; some compute he had reigned seventeen years, others but three; we have here the story of his exit and the period of his kingdom. We must know that about two years before this Cyrus king of Persia, a growing monarch, came against Babylon with a great army; Belshazzar met him, fought him, and was routed by him in a pitched battle. He and his scattered forces retired into the city, where Cyrus besieged them. They were very secure, because the river Euphrates was their bulwark, and they had twenty years; provision in the city; but in the second year of the siege he took it, as is here related. We have in this chapter, I. The riotous, idolatrous, sacrilegious feast which Belshazzar made, in which he filled up the measure of his iniquity, ver. 1-4. II. The alarm given him in the midst of his jollity by a hand-writing on the wall, which none of his wise men could read or tell him the meaning of, ver. 5-9. III. The interpretation of the mystical characters by Daniel, who was at length brought in to him, and dealt plainly with him, and showed him his doom written, ver. 10-28. IV. The immediate accomplishment of the interpretation in the slaying of the king and seizing of the kingdom, ver. 30, 31.
Adam Clarke: Commentary on the Bible - 1831
In the commencement of this chapter we are informed how Belshazzar, the grandson of Nebuchadnezzar, when rioting in his palace, and profaning the severed vessels of the temple, Dan 5:1-4, was suddenly terrified with the appearance of the fingers of a man's hand, which wrote a few words on the wall before him, Dan 5:5, Dan 5:6. The wise men and astrologers were immediately called in to show the king the interpretation; but they could not so much as read the writing, because (as Houbigant and others have conjectured) though the words are in the Chaldee tongue, yet they were written in the Samaritan or ancient Hebrew characters, with which the wise men of Babylon were very probably unacquainted, as the Jews were at that time a despised people, and the knowledge of their language not a fashionable attainment, Dan 5:7-9. Daniel, who had been so highly esteemed by Nebuchadnezzar for his superior wisdom, appears to have been altogether unknown to Belshazzar, till the queen (the same who had been the wife of Nebuchadnezzar according to the general opinion, or the queen consort according to others) had informed him, Dan 5:10-12. Upon the queen's recommendation, Daniel is called in, Dan 5:13-16; who boldly tells this despotic king, that as he had not benefited by the judgments inflicted on his grandfather, but gave himself up to pride and profanity, and had added to his other sins an utter contempt for the God of the Jews by drinking wine out of the sacred vessels of Jehovah in honor of his idols, Dan 5:17-23; the Supreme Being, the Ruler of heaven and earth, had written his condemnation in three words, Mene, Tekel, Peres, Dan 5:24, Dan 5:25; the first of which is repeated in the copies containing the Chaldean original; but all the ancient Versions, except the Syriac, are without this repetition. Daniel then gives the king and his lords the fearful import of the writing, viz., that the period allotted for the duration of the Chaldean empire was now completed, (see Jer 25:12-14), and that the kingdom was about to be transferred to the Medes and Persians, Dan 5:26-28. However unwelcome such an interpretation must have been to Belshazzar, yet the monarch, overwhelmed with its clearness and certainty, commanded the prophet to be honored, Dan 5:29. And that very night the prediction was fulfilled, for the king was slain, Dan 5:30, and the city taken by the Medes and Persians, Dan 5:31. This great event was also predicted by Isaiah and Jeremiah; and the manner in which it was accomplished is recorded by Herodotus and Xenophon.
Albert Barnes: Notes on the Bible - 1834
5:0: Section I. - Authenticity of the Chapter
Much fewer objections have been made to the authenticity of this chapter, and much fewer difficulties started, than in regard to Dan. 4. Those which have been urged may be classed under the following heads:
I. The first is substantially stated in this manner by Bertholdt, that "Daniel is represented as speaking to the king in such a tone, that if it had actually occurred, he would have been cut to pieces by an arbitrary Babylonian despot; but instead of that, he is not only unpunished, but is suffered to announce to the king the certain destruction of his kingdom by the Medes and Persians; and not only this, but he is immediately promoted to be a minister or officer of a state of exalted rank," p. 345.
To this it may be replied,
(1) That the way in which Daniel addressed him was entirely in accordance with the manner in which he addressed Nebuchadnezzar, in which Nathan addressed David, in which Isaiah addressed Ahaz, and Jeremiah the kings in his time.
(2) Belshazzar was overpowered with the remarkable vision of the handwriting on the wall; his conscience smote him, and he was in deep alarm. He sought the meaning of this extraordinary Rev_elation, and could not but regard it as a communication from heaven. In this state of mind, painful as was the announcement, he would naturally receive it as a Divine communication, and he might fear to treat with indignity one who showed that he had the power of disclosing the meaning of words so mysterious.
(3) It was in accordance with the custom of those times to honor those who showed that they had the power of penetrating the Divine mysteries, and of disclosing the meaning of dreams, prodigies, and omens.
(4) It is not impossible, as Hengstenberg "Authentie des Dan. 120," suggests, that, smitten with the consciousness of guilt, and knowing that he deserved punishment, he may have hoped to turn away the wrath of God by some act of piety; and that he resolved, therefore, to honor Daniel, who showed that he was a favorite of heaven. The main security of Daniel, however, in these bold and fearful announcements, was undoubtedly to be found in the smitten conscience of the trembling monarch, and in the belief that he was a favorite of heaven.
II. The improbability that all this should occur in one night - that so many scenes should have been crowded into so short a time - embracing the feast, the writing, the calling in of the magicians, the investing of Daniel with his new office, the taking of the city, etc. "Why," says Bertholdt, "was not the proclamation in regard to the new minister deferred to the following day? Why did all this occur in the midst of the scenes of Rev_elry which were then taking place?" pp. 345, 346.
To this it may be replied:
(1) That there is, indeed, every appearance of haste and confusion in the transactions. This was natural. But there was assuredly no want of time to accomplish all that it is said was accomplished. If it was true that Cyrus broke into the city in the latter part of the night, or if, as historians say was the fact, he had entered the city, and made considerable progress in it before the tidings were communicated to Belshazzar, there is no improbability in supposing that all that is said of the feast, and of the handwriting, and of the calling in of the magicians, and of their failure to decipher the meaning of the writing, and of the summoning of Daniel, and of the interpretation which he gave, actually occurred, for there was time enough to accomplish all this.
(2) As to the other part of the objection, that it is improbable that Daniel would be so soon invested with office, and that a proclamation would be made in the night to this effect, it may be replied, that all that is fairly meant in the chapter Dan 5:29 may be that an order was made to that effect, with a purpose to carry it into execution on the following day. Bertholdt himself translates the passage Dan 5:29, "Then Belshazzar gave command that they should clothe Daniel with scarlet, and put a chain of gold around his neck," etc. Hierauf "gab Belschazar den Befehl" dem Daniel den purpurmantel und den goldenen Halsschmuck umzuhangen, etc. On the one hand, nothing forbids the supposition that the execution of this order might have been deferred; or, on the other, that the order was executed at once. But little time would have been necessary to do it. See however, the note at Dan 5:29.
III. A third objection or difficulty arises from the writing itself. It is, that it is wholly improbable that Daniel could have had sufficient knowledge to enable him to interpret these words when no one of the Chaldean sages could do it. Where, it is asked, could he have obtained this knowledge? His instruction in reading languages he must have received in Babylon itself, and it is wholly improbable that among so many sages and wise men who were accustomed to the languages spoken in Babylon and in other countries, no one should have been found who was as able to interpret the words as he. - Bertholdt, p. 346.
To this it is obvious to reply, that the whole narrative supposes that Daniel owed his ability to interpret these words, not to any natural skill, or to any superior advantages of genius or education, but to the fact that he was directly endowed from on high. In other cases, in the times of Nebuchadnezzar, he always disclaimed any power of his own of Rev_ealing the meaning of dreams and visions Dan 2:27-30, nor did he set up any claim to an ability to do it of himself on this occasion. If he received his knowledge directly from God, all the difficulty in this objection vanishes at once; but the whole book turns on the supposition that he was under Divine teaching.
IV. It has been objected that there was no object to be accomplished worthy of such a miracle as that of writing in this mysterious manner on the wall. It is asked by Bertholdt (p. 347), "Is the miracle credible? What purpose was it designed to serve? What end would it accomplish? Was the design to show to Belshazzar that the city was soon to be destroyed? But of what use could this be but a couple of hours before it should occur? Or was it the design to make Belshazzar acquainted with the power of Jehovah, and to punish him for desecrating the vessels of the temple service? But who could attribute to the all-perfect Being such a weakness that he could be angry, and take this method to express his anger, for an act that could not be regarded as so heinous as to be worthy of such an interposition?"
To this it may be replied,
(1) That the objection here made would lie in some degree against almost any single miracle that is recorded in the Scriptures.
(2) That it may have been the intention to warn the king of the impending danger, not so much with a view that the danger should be averted, as to show that it came from God.
(3) Or it may have been the intention to show him the enormity of his sins, and even then to bring him to repentance.
(4) Or it may have been the intention to connect quite distinctly, in the apprehension of all present, and in the view of all future ages, the destruction of Babylon with the crimes of the monarchs, and especially their crimes in connection with the destruction of the city of Jerusalem, the burning of the temple, and the carrying away of the people into a long captivity. There can be no doubt, from many parts of the prophetic writings, that the overthrow of Babylon, and the subversion of the Chaldean power, was in consequence of their treatment of the Hebrew people; and nothing was better fitted to show this than to make the destruction of the city coincident with the desecration of the sacred vessels of the temple.
(5) Or it may have been the intention to recal Daniel into notice, and to give him authority and influence again preparatory to the restoration of his countrymen to their own land. It would seem from the whole narrative that, in accordance with a custom which still pRev_ails in Persia (Chardin, as referred to by Hengstenberg, "Authentie des Daniel," p. 123), all the magicians and astrologers had been dismissed from court on the death of Nebuchadnezzar, and that Daniel with the others had retired from his place. Yet it may have been important, in order to the restoration of the Hebrew people to their land at the appointed time, that there should be one of their own nation occupying an influential station at court, and Daniel was thus, in consequence of his ability to interpret this mysterious language, restored to his place, and was permitted to keep it until the time of the return of the Hebrews to their country arrived. See Dan 6:2-3, Dan 6:28.
(6) And it may have been the intention to furnish an impressive demonstration that Jehovah is the true God. Other objections it will be more convenient to notice in the course of the exposition of the chapter.
Section II. - Belshazzar
Of Belshazzar, the closing scene of whose reign is described in this chapter, little more is known than is recorded here. He is mentioned by Daniel as the last king of the Chaldees, under whom Babylon was taken by the Medes and Persians. Herodotus (i. 188) calls this king, and also his father, "Labynetus," which is undoubtedly a corruption of Nabonnedus, the name by which he was known to Berosus. - Josephus "against Apion," i. 20. Josephus himself ("Ant." x. ch. xi. Section 2) says that the name of this king, whom he calls Baltasar, among the Babylonians, was Naboandelus. Nabonadius in the canon of Ptolemy, Nabonedus in Eusebius (Chr. Armen. i. p. 60), and Nabonochus in Eusebius ("Prep. Evang." ix. 41), are remarked by Winer as only varieties of his name. Winer conjectures that in the name Belshazzar, the element shazzar means "the principle of fire." See Kitto's "Cyclopaedia."
The accounts which we have of this king are very meagre, and yet, meagre as they are, they are by no means uniform, and it is difficult to reconcile them. That which is given by Josephus as his own account of the successors of Nebuchadnezzar is in the following language: "After the death of Nebuchadnezzar Evil-Merodach, his son, succeeded in the kingdom, who immediately set Jeconiah at liberty, and esteemed him among his most intimate friends. When Evil-Merodach was dead, after a reign of eighteen years, Neglissar, his son, took the government, and retained it forty years, and then ended his life; and after him the succession came to his son, Labosordacus, who continued it in all but nine months; and when he was dead, it came to Baltasar, who by the Babylonians was called Naboandelus; against him did Cyrus the king of Persia, and Darius the king of Media, make war; and when he was besieged in Babylon there happened a wonderful and prodigious vision. He was sat down at supper in a large room, and there were a great many vessels of silver, such as were made for royal entertainments, and he had with him his concubines and his friends; whereupon he came to a resolution, and commanded that those vessels of God which Nebuchadnezzar had plundered out of Jerusalem, and had not made use of, but had put them into his own temple, should be brought out of that temple." - "Ant." b. x. ch. 11: Section 2. Josephus then proceeds to give an account of the appearance of the hand, and of the writing, and of the result in the taking of Babylon, substantially the same as what is found in this chapter of Daniel.
The account which Berosus gives as preserved by Josephus ("against Apion," b. i. Section 20) varies from this in some important particulars. For an account of Berosus, see the Introduction to Dan. 4, Section I. He says, "Nabuchodonosar (Nebuchadnezzar), after he had begun to build the forementioned wall, fell sick and departed this life, when he had reigned forty-three years; whereupon his son, Evil-Merodach, obtained the kingdom. He governed public affairs after an illegal and impure manner, and had a plot laid against him by Neriglissar, his sister's husband, and was slain by him when he had reigned but two years. After he was slain, Neriglissar, the person who plotted against him, succeeded him in the kingdom, and reigned four years; but his son Laborosoarchad obtained the kingdom, though he was but a child, and kept it nine months; but by reason of the very ill temper, and the ill practices he exhibited to the world, a plot was laid against him also by his friends, and he was tormented to death. After his death the conspirators got together, and by common consent put the crown upon the head of Nabonnedus, a man of Babylon, and one who belonged to that insurrection.
In his reign it was that the walls of the city of Babylon were curiously built with burnt brick and bitumen; but when he was come to the seventeenth year of his reign, Cyrus came out of Persia with a great army, and having already conquered the rest of Asia, he came hastily to Babylonia. When Nabonnedus perceived he was coming to attack him, he met him with his forces, and joining battle with him, was beaten, and fled away with a few of his troops with him, and was shut up in the city of Borsippus. Hereupon Cyrus took Babylon, and gave orders that the outer walls of the city should be demolished, because the city had proved very troublesome to him, and cost him a great deal of pains to take it. He then marched away to Borsippus to besiege Nabonnedus; but as Nabonnedus did not sustain the siege, but delivered himself into his hands, he was at first kindly used by Cyrus, who gave him Carmania as a place for him to inhabit in, but sent him out of Babylonia. Accordingly, Nabonnedus spent the rest of his time in that country, and there died."
Roos ("Exposition of Daniel," p. 65) supposes that Evil-Merodach, who succeeded Nebuchadnezzar, did not reign more than one year, and that this accounts for the reason why he was not mentioned by Daniel; and that Belshazzar was a grandson of Nebuchadnezz Scripture, he is called his son, and Nebuchadnezzar his father, Dan 5:11, Dan 5:22. Belshazzar, he supposes, must have reigned more than twenty years.
The succession in the Babylonian Chaldean kingdom, according to Dr. Hales, was as follows: "Nabonassar reigned 14 years, from 747 b. c.; Nadius, 2, 733; Chinzirus, 5, 731; Jugaus, 5, 726; Mardok Empad, or Merodach Baladan, 12, 721; Arcianus, 5, 709; first interregnum, 2, 704; Belibus, 3, 702; Aphronadius, 6, 699; Regibelus, 1, 693; Mesessemordach, 4, 692; second interregnum, 8, 688; Asaradin, or Esar-haddon, 13, 680; Saosduchin, 20, 667; Chyneladon, 22, 647; Nabopolassar, or Labynetus I., 21, 625; Nineveh taken by the Babylonians and Medes, 604 b. c. Then follows the Babylonian dynasty, to wit, Nabopolassar, Labynetus I., Boktanser, or, Nebuchadnezzar, who reigned 43 years from 604 b. c.; Ilverodam, or Evil-Merodach, 3, 561 b. c.; Nericassolassar, Neriglissar, or Belshazzar, 5, 558 b. c.; Nabonadius, or Labynetus II., appointed by Darius the Mede, 17, 553 b. c.; Babylon taken by Cyrus, 536 b. c."
Dr. Hales remarks in connection with this, "Nothing can exceed the various and perplexed accounts of the names and reigns of the princes of this dynasty (the Babylonian) in sacred and profane history."
Jahn, following Ptolemy chiefly, thus enumerates the kings of Babylon from the reign of Nebuchadnezzar: "Nabocholassar, or Nebuchadnezzar, 43, 605 b. c.; Iluarodamus, or Evil-Merodach, 2, 562 b. c.; Nerichassolassar, or Neriglissar, 4, 560 B. C; Laborasoarchad, 9 months, 556 b. c.; Nabounned, 17 years, 556 b. c.; Babylon taken by the Medes and Persians, 540 b. c."
In this confusion and discord respecting the chronology of these princes, the following remarks may be made in regard to the credibility of the statements in the book of Daniel:
(1) It is clear that it was not uncommon for the same prince to have more names than one. This has not been unusual, especially among Oriental princes, who seem to have often prided themselves on the number of epithets which they could use as designating their royal state. Since this was the case, it would not be strange if the names of the same king should be so used by writers, or in tradition, as to leave the impression that there were several; or if one writer should designate a king by one name, and another by another.
(2) It would seem probable, from all the accounts, that Belshazzar was the grandson of Nebuchadnezzar, but little is known of the king or kings whose reign intervened between that of Nebuchadnezzar and Belshazzar.
(3) The testimony of Daniel in the book before us should not be set aside by the statement of Berosus, or by the other confused accounts which have come down to us. For anything that appears to the contrary, the authority of Daniel is as good as that of Berosus, and he is as worthy of belief. Living in Babylon, and through a great part of the reigns of this dynasty; present at the taking of Babylon, and intimate at court; honored by some of these princes more than any other man in the realm, there is no reason why he should not have had access to the means of information on the subject, and no reason why it should not be supposed that he has given a fair record of what actually occurred. Though the account in regard to the last days of Belshazzar, as given by Berosus, does not agree with that of Daniel, it should not be assumed that that of Berosus is correct, and that of Daniel false. The account in Daniel is, to say the least, as probable as that of Berosus, and there are no means of proving that it is false except by the testimony of Berosus.
(4) The statement in Daniel of the manner in which Babylon was taken, and of the death of Belshazzar, is confirmed by Xenophon (Cyrop. vii.) - an authority quite equal, at least, to that of Berosus. See the note at Dan 5:30. In the record in Daniel of the close of the life of Belshazzar, there is nothing that might not have been supposed to occur, for nothing is more probable than that a king might have been celebrating a feast in the manner described, or that the city might be surprised in such a night of Rev_elry, or that, being surprised, the monarch might be slain.
Analysis of the Chapter
The chapter comprises a record of the series of events that occurred in Babylon on the night in which it was taken by the Medes and Persians. The scene may be supposed to open in the early evening, at a time when a festival would probably be celebrated, and to continue through a considerable part of the night. It is not known precisely at what time the city was taken, yet it may be supposed that Cyrus was making his approaches while the Rev_el was going on in the palace, and that even while Daniel was interpreting the handwriting on the wall, he was conducting his armies along the channel of the river, and through the open gate on the banks of the river, toward the palace. The order of the events referred to is as follows:
(1) the feast given by Belshazzar in his palace, Dan 5:1-4;
(2) the mysterious appearance of the part of the hand on the wall, Dan 5:5;
(3) the summoning of the soothsayers to interpret the handwriting, and their inability to do it, Dan 5:6-9;
(4) the entrance of the queen into the banqueting-hall on account of the trouble of the king, and her reference to Daniel as one qualified to interpret the vision, Dan 5:10-12;
(5) the summoning of Daniel by the king, and his address to him, Dan 5:13-16;
(6) the answer of Daniel, declining any rewards for his service, and his solemn address to the king, reminding him of what had occurred to Nebuchadnezzar, and of the fact that he had forgotten the lessons which the Divine dealings with Nebuchadnezzar were adapted to teach, and that his own heart had been lifted up with pride, and that his conduct had been eminently wicked, Dan 5:17-23;
(7) the interpretation of the words by Daniel, Dan 5:24-28;
(8) the order to clothe Daniel in a manner appropriate to one of high rank, and the appointment to the third office in the kingdom, Dan 5:29; and
(9) the taking of the city, and the death of Belshazzar, Dan 5:30-31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Dan 5:1, Belshazzar's impious feast; Dan 5:5, A hand-writing unknown to the magicians, troubles the king; Dan 5:10, At the commendation of the queen Daniel is brought; Dan 5:17, He, reproving the king of pride and idolatry, Dan 5:25. reads and interprets the writing; Dan 5:30, The monarchy is translated to the Medes.
Carl Friedrich Keil and Franz Delitzsch

Belshazzar's Feast and the Handwriting of God
The Chaldean king Belshazzar made a feast to his chief officers, at which in drunken arrogance, by a desecration of the sacred vessels which Nebuchadnezzar had carried away from the temple at Jerusalem, he derided the God of Israel (Dan 5:1-4). Then he suddenly saw the finger of a hand writing on the wall of the guest-chamber, at which he was agitated by violent terror, and commanded that the wise men should be sent for, that they might read and interpret to him the writing; and when they were not able to do this, he became pale with alarm (Dan 5:5-9). Then the queen informed him of Daniel, who would be able to interpret the writing (Dan 5:10-12). Daniel, being immediately brought in, declared himself ready to read and interpret the writing; but first he reminded the king of his sin in that he did not take warning from the divine chastisement which had visited king Nebuchadnezzar (Daniel 4), but offended the Most High God by desecrating the holy vessels of His temple (Dan 5:13, Dan 5:14). He then interpreted to him the writing, showing the king that God had announced to him by means of it the end of his reign, and the transference of the kingdom to the Medes and Persians (Dan 5:25-28). Daniel was thereupon raised to honour by Belshazzar, who was, however, in that same night put to death (Dan 5:29, Dan 5:30).
This narrative presents historical difficulties, for a Chaldean king by the name of Belshazzar is nowhere else mentioned, except in the passage in Baruch 1:11f., which is dependent on this chapter of Daniel; and the judgment here announced to him, the occurrence of which is in part mentioned in Dan 5:30, and in part set forth in Dan 6:1 (Dan 5:31), does not appear to harmonize with the extra-biblical information which we have regarding the destruction of the Chaldean kingdom.
If we consider closely the contents of this chapter, it appears that Belshazzar, designated in Dan 5:30 as king of the Chaldeans, is not only in Dan 5:22 addressed by Daniel as Nebuchadnezzar's son, but in Dan 5:11, Dan 5:13, and Dan 5:18 is also manifestly represented in the same character, for the queen-mother (Dan 5:11), Belshazzar himself (Dan 5:13), and Daniel (Dan 5:18) call Nebuchadnezzar his אב, father. If now אב and בּר do not always express the special relation of father and son, but אב is used in a wider sense of a grandfather and of yet more remote ancestors, and בּר of grandsons and other descendants, yet this wider interpretation and conception of the words is from the matter of the statements here made highly improbable, or indeed directly excluded, inasmuch as the queen-mother speaks of things which she had experience, and Daniel said to Belshazzar (Dan 5:22) that he knew the chastisement which Nebuchadnezzar had suffered from God in the madness that had come upon him, but had not regarded it. In that case the announcement of the judgment threatening Belshazzar and his kingdom (Dan 5:24-28), when compared with its partial fulfilment in Belshazzar's death (Dan 5:30), appears to indicate that his death, together with the destruction of the Chaldean kingdom and its transference to the Medes and Persians (Dan 6:1[5:31]), occurred at the same time. Nevertheless this indication, as has already been remarked, appears to have more plausibility than truth, since neither the combination of the two events in their announcement, nor their union in the statement of their fulfilment, by means of the copula וin Dan 6:1, affords conclusive proof of their being contemporaneous. Since only the time of Belshazzar's death is given (Dan 5:30), but the transference of the Chaldean kingdom to the Median Darius (Dan 6:1) is not chronologically defined, then we may without hesitation grant that the latter event did not happen till some considerable time after the death of Belshazzar, in case other reasons demand this supposition. For, leaving out of view the announcement of the judgment, the narrative contains not the least hint that, at the time when Belshazzar revelled with his lords and his concubines, the city of Babylon was besieged by enemies. "Belshazzar (Dan 5:1-4) is altogether without care, which he could not have been if the enemy had gathered before the gates. The handwriting announcing evil appears out of harmony with the circumstances (Dan 5:5), while it would have had a connection with them if the city had been beleaguered. Belshazzar did not believe (Dan 5:29) that the threatened end was near, which would not have been in harmony with a state of siege. All these circumstances are not to be explained from the light-mindedness of Belshazzar, but they may be by the supposition that his death was the result of an insurrection, unexpected by himself and by all." Kliefoth, p. 148.
Now let us compare with this review of the chapter the non-biblical reports regarding the end of the Babylonian monarchy. Berosus, in a fragment preserved by Josephus, c. Ap. i. 20, says that "Nebuchadnezzar was succeeded in the kingdom by his son Evilmerodach, who reigned badly (προστὰς τῶν πραγμάτων ἀνόμως καὶ ἀσελγῶς), and was put to death (ἀνηρέθη) by Neriglissor, the husband of his sister, after he had reigned two years. This Neriglissor succeeded him, and reigned four years. His son Laborosoarchod, being still a child (παῖς ὤν), reigned after him nine months, and was murdered by his friends (διὰ τὸ πολλὰ ἐμφαίνειν κακόηθη ὑπὸ τῶν φίλων ἀπετυμπανίσθη), because he gave many proofs of a bad character. His murderers by a general resolution transferred the government to Nabonnedus, one of the Babylonians who belonged to the conspirators. Under him the walls of Babylon along the river-banks were better built. But in the seventeenth year of his reign Cyrus came from Persia with a great army and took Babylon, after he had subjugated all the rest of Asia. Nabonnedus went out to encounter him, but was vanquished in battle, and fled with a few followers and shut himself up in Borsippa. But Cyrus, after he had taken Babylon and demolished its walls, marched against Borsippa and besieged Nabonnedus. But Nabonnedus would not hold out, and therefore surrendered himself. He was at first treated humanely by Cyrus, who removed him from Babylon, and gave him Carmania as a place of residence (δοὺς οἰκητήριον αὐτῷ Καρμανίαν), where he spent the remainder of his days and died."
Abydenus, in a shorter fragment preserved by Eusebius in the Praepar. Ev. ix. 41, and in the Chron. Armen. p. 60f., makes the same statements. Petermann's translation of the fragment found in Niebuhr's Gesch. Assurs, p. 504, is as follows: - "There now reigned (after Nebuchodrossor) his son Amilmarodokos, whom his son-in-law Niglisaris immediately murdered, whose only son Labossorakos remained yet alive; but it happened to him also that he met a violent death. He commanded that Nabonedokhos should be placed on the throne of the kingdom, a person who was altogether unfit to occupy it." (In the Praepar. Evang. this passage is given in these words: Ναβοννίδοχον ἀποδείκνυσι βασιλέα προσήκοντα οἱ οὐδέν). "Cyrus, after he had taken possession of Babylon, appointed him margrave of the country of Carmania. Darius the king removed him out of the land." (This last passage is wanting in the Praep. Ev.)
(Note: With these statements that of Alexander Polyhistor, in Euseb. Chron. Armen. ed. Aucher, i. p. 45, in the main agrees. His report, according to Petermann's translation (as above, p. 497), is as follows: - "After Nebuchodrossor, his son Amilmarudokhos reigned 12 years, whom the Hebr. hist. calls Ilmarudokhos. After him there reigned over the Chaldeans Neglisaros 4 years, and then Nabodenus 17 years, under whom Cyrus (son) of Cambyses assembled an army against the land of the Babylonians. Nabodenus opposed him, but was overcome and put to flight. Cyrus now reigned over Babylon 9 years," etc. The 12 years of Amilmarudokhos are without doubt an error of the Armenian translator or of some transcriber; and the omission of Loborosoarchod is explained by the circumstance that he did not reign a full year. The correctness of the statement of Berosus is confirmed by the Canon of Ptolemy, who names as successors of Nabokolassar (i.e., Nebuchadnezzar, who reigned 43 years), Illoarudmos 2 years, Nerigassolassaros 4 years, and Nabonadius 17 years; thus omitting Laborosoarchod on the grounds previously mentioned. The number of the years of the reigns mentioned by Berosus agrees with the biblical statements regarding the duration of the exile. From the first taking of Jerusalem by Nebuchadnezzar in the fourth year of Jehoiakim are mentioned - Jehoiakim 7 years, Jehoiachin 3 months, and his imprisonment 37 years (Jer 52:31), Evilmerodach 2 years, Neriglissar 4 years, Laborosoarchod 9 months, and Nabonnedus 17 years - in all 68 years, to which, if the 2 years of the reign of Darius the Mede are added, we shall have 70 years. The years of the reigns of the Babylonian kings amount in all to the same number; viz., Nebuchadnezzar 44 1/4 years, - since he did not become king till one year after the destruction of Jerusalem, he reigned 43 years, - Evilmerodach 2 years, Neriglissar 4 years, Laborosoarchod 9 months, Nabonnedus 17 years, and Darius the Mede 2 years - in all 70 years.)
According to these reports, there reigned in Babylon after Nebuchadnezzar four other kings, among whom there was no one called Belshazzar, and only one son of Nebuchadnezzar, viz., Evilmerodach; for Neriglissar is son-in-law and Laborosoarchod is grandson (daughter's son) of Nebuchadnezzar, and Nabonnedus was not at all related to him, nor of royal descent. Of these kings, only Evilmerodach and Laborosoarchod were put to death, while on the contrary Neriglissar and Nabonnedus died a natural death, and the Babylonian dominion passed by conquest to the Medes, without Nabonnedus thereby losing his life. Hence it follows, (1) that Belshazzar cannot be the last king of Babylon, nor is identical with Nabonnedus, who was neither a son nor descendant of Nebuchadnezzar, and was not put to death by Cyrus at the destruction of Babylon and the overthrow of the Chaldean kingdom; (2) that Belshazzar could neither be Evilmerodach nor Laborosoarchod, since only these two were put to death - the former after he had reigned only two years, and the latter after he had reigned only nine months, while the third year of Belshazzar's reign is mentioned in Dan 8:1; and (3) that the death of Belshazzar cannot have been at the same time as the destruction of Babylon by the Medes and Persians.
If we now compare with these facts, gathered from Oriental sources, those narrated by the Greek historians Herodotus and Xenophon, we find that the former speaks of several Babylonian kings, but says nothing particular regarding them, but, on the other hand, reports many sayings and fabulous stories of two Babylonian queens, Semiramis and Nitocris, to whom he attributes (i. 184f.) many exploits, and the erection of buildings which Berosus has attributed to Nebuchadnezzar. Of Babylonian kings he names (i. 188) only Labynetos as the son of Nitocris, with the remark, that he had the same name as his father, and that Cyrus waged war against this second Labynetos, and by diverting the Euphrates from its course at the time of a nocturnal festival of its inhabitants, stormed the city of Babylon (i. 191), after he had gained a battle before laying siege to the capital of the Babylonians (i. 190). Xenophon (Cyrop. vii. 5, 15ff.), agreeing with Herodotus, relates that Cyrus entered the city by damming off the Euphrates during a festival of its inhabitants, and that the king was put to death, whose name he does not mention, but whom he describes (v. 2. 27, iv. 6. 3) as a youth, and (iv. 6. 3, v. 2. 27f., v. 3. 6, vii. 5. 32) as a riotous, voluptuous, cruel, godless man. The preceding king, the father of the last, he says, was a good man, but his youngest son, who succeeded to the government, was a wicked man. Herodotus and Xenophon appear, then, to agree in this, that both of them connect the destruction of Babylon and the downfall of the Chaldean kingdom by Cyrus with a riotous festival of the Babylonians, and both describe the last king as of royal descent. They agree with the narrative of Daniel as to the death of Belshazzar, that it took place during or immediately after a festival, and regarding the transference of the Chaldean kingdom to the Medes and Persians; and they confirm the prevalent interpretation of this chapter, that Belshazzar was the last Chaldean king, and was put to death on the occasion of the taking of Babylon. But in their statements concerning the last king of Babylon they both stand in opposition to the accounts of Berosus and Abydenus. Herodotus and Xenophon describe him as the king's son, while Nabonnedus, according to both of these Chaldean historians, was not of royal descent. Besides this, Xenophon states that the king lost his life at the taking of Babylon, while according to Berosus, on the contrary, he was not in Babylon at all, but was besieged in Borsippa, surrendered to Cyrus, and was banished to Carmania, or according to Abydenus, was made deputy of that province. Shall we then decide for Herodotus and Xenophon, and against Berosus and Abydenus? Against such a decision the great imperfection and indefiniteness of the Grecian account must awaken doubts. If, as is generally supposed, the elder Labynetus of Herodotus is the husband of Nitocris, who was the wife of Nebuchadnezzar, then his son of the same name cannot be identical with the Nabonnedus of Berosus and Abydenus; for according to the testimonies of biblical and Oriental authorities, which are clear on this point, the Chaldean kingdom did not fall under the son of Nebuchadnezzar, and then the statement of Herodotus regarding the two Labynetuses is certainly incorrect, and is fabricated from very obscure traditions. Xenophon also shows himself to be not well informed regarding the history of the Chaldean kings. Although his description of the last of these kings appears to indicate an intimate knowledge of his character, and accords with the character of Belshazzar, yet he does not even know the name of this king, and still less the duration of his reign.
Accordingly these scanty and indefinite Grecian reports cannot counterbalance the extended and minute statements of Berosus and Abydenus, and cannot be taken as regulating the historical interpretation of Daniel 5. Josephus, it is true, understands the narrative in such a way that he identifies Belshazzar with Nabonedus, and connects his death with the destruction of the Babylonish kingdom, for (Ant. x. 11, 2f.) he states that, after Nebuchadnezzar, his son Evilmerodach reigned eighteen years. But when he died, his son Neriglissar succeeded to the government, and died after he had reigned forty years. After him the succession in the kingdom came to his son Labosordacus, who continued in it but nine months; and when he was dead (τελευτήσαντος αὐτοῦ), it came to Baltasar, who by the Babylonians was called Naboandelus (Nabonnedus), against whom Cyrus the king of Persian and Darius the king of Media made war. While they besieged Babylon a wonderful event occurred at a feast which the king gave to his magnates and his wives, as described by Daniel 5. Not long after Cyrus took the city and made Baltasar prisoner. "For it was," he continues, "under Baltasar, after he had reigned seventeen years, that Babylon was taken. This was, as has been handed down to us, the end of the descendants of Nebuchadnezzar." But it is clear that in these reports which Josephus has given he has not drawn his information from sources no longer accessible to us, but has merely attempted in them to combine the reports of Berosus, and perhaps also those of the Greek historians, with his own exposition of the narrative of Daniel 5. The deviations from Berosus and the Canon of Ptolemy in regard to the number of the years of the reign of Evilmerodach and of Neriglissar are to be attributed to the transcriber of Josephus, since he himself, in his work contra Apion, gives the number in harmony with those stated by those authors without making any further remark. The names of the four kings are derived from Berosus, as well as the nine months' reign of Labosordacus and the seventeen years of Naboandelus; but the deviations from Berosus with respect to the death of Evilmerodach, and the descent of Neriglissar and Nabonnedus from Nebuchadnezzar, Josephus has certainly derived only from Jer 27:7 and Daniel 5; for the statement by Jeremiah, that all the nations would serve Nebuchadnezzar, his son and his son's son, "until the very time of his land come," is literally so understood by him as meaning that Evilmerodach, the son of Nebuchadnezzar, was succeeded by his own son, who again was succeeded by his son, and so on down to Belshazzar, whom Daniel (Dan 5:22) had called the son of Nebuchadnezzar, and whom Josephus regarded as the last king of Babylon, the Nabonnedus of the Babylonians. Josephus did not know how to harmonize with this view the fact of the murder of Evilmerodach by his brother-in-law, and therefore he speaks of Evilmerodach as dying in peace, and of his son as succeeding him on the throne, while he passes by in silence the death of Labosordacus and the descent of Baltasar, and only in the closing sentence reckons him also among the successors of Nebuchadnezzar.
But if in the passages quoted Josephus gives only his own view regarding the Chaldean rulers down to the time of the overthrow of the kingdom, and in that contradicts on several points the statements of Berosus, without supporting these contradictions by authorities, we cannot make use of his narrative as historical evidence for the exposition of this chapter, and the question, Which Babylonian king is to be understood by Belshazzar? must be decided on the ground of existing independent authorities.
Since, then, the extra-biblical authorities contradict one another in this, that the Chaldean historians describe Nabonnedus, the last king of the Chaldean kingdom, as a Babylonian not of royal descent who, after putting to death the last descendant of the royal family, usurped the throne, which, according to their account, he occupied till Babylon was destroyed by Cyrus, when he was banished to Carmania, where he died a natural death; while, on the other hand, Herodotus and Xenophon represent the last Babylonian king, whom Herodotus calls Labynetus = Nabonedos = Nabonned = Nabonid, as of royal descent, and the successor of his father on the throne, and connect the taking of Babylon with a riotous festival held in the palace and in the city generally, during which, Xenophon says, the king was put to death; - therefore the determination regarding the historical contents of Daniel 5 hinges on this point: whether Belshazzar is to be identified, on the authority of Greek authors, with Nabonnedus; or, on the authority of the Chaldean historians, is to be regarded as different from him, and is identical with one of the two Babylonian kings who were dethroned by a conspiracy.
The decision in favour of the former I have in my Lehrb. der Einl., along with many interpreters, contended for. By this view the statements of Berosus and Abydenus regarding Nabonned's descent and the end of his life must be set aside as unhistorical, and explained only as traditions intended for the glorification of the royal house of Nebuchadnezzar, by which the Babylonians sought to lessen the undeniable disgrace attending the downfall of their monarchy, and to roll away the dishonour of the siege at least from the royal family of the famed Nebuchadnezzar. But although in the statements of Berosus, but particularly in those of Abydenus regarding Nebuchadnezzar, their laudatory character cannot be denied, yet Hvernick (N. Krit. Unterss. p. 70f.) and Kranichfeld, p. 30ff., have with justice replied that this national partiality in giving colour to his narrative is not apparent in Berosus generally, for he speaks very condemnatorily of the son of Nebuchadnezzar, saying that he administered the affairs of government ἀνόμως καὶ ἀσελγῶς; he also blames the predecessor of Nabonnedus, and assigns as the reason of the murder of the former as well as of the latter their own evil conduct. Nor does it appear that Berosus depreciated Nabonnedus in order to benefit his predecessors, rather he thought of him as worthy of distinction, and placed him on the throne in honour among his predecessors. "What Herodotus says (i. 186) of the wife of Nebuchadnezzar is expressly stated by Berosus to the honour of the government of Nabonnedus, namely, that under his reign a great part of the city wall was furnished with fortifications (τὰ περὶ τὸν ποταμὸν τείχη τῆς Βαβυλωνίων πόλεως ἐχ ὀπτῆς πλίνθου καὶ ἀσφάλτου κατεκοσμήθη); and it is obviously with reference to this statement that in the course of the narrative mention is made of the strong fortifications of the city which defied the assault of Cyrus. Moreover, in the narrative Nabonnedus appears neither as a traitor nor as a coward. On the contrary, he goes out well armed against the enemy and offers him battle (ἀπαντήσας μετὰ τῆς δυνάμεως καὶ παραταξάμενος); and the circumstance that he surrendered to Cyrus in Borsippa is to be accounted for from this, that he only succeeded in fleeing thither with a very small band. Finally, it is specially mentioned that Cyrus made war against Babylon after he had conquered the rest of Asia. From this it is manifest that the fame of the strength of Babylon was in no respect weakened by Nabonnedus' seventeen years' reign." (Kranichfeld.) All these circumstances stand in opposition to the opinion that there is a tendency in Berosus to roll the disgrace of the overthrow of the kingdom from off the family of Nebuchadnezzar, and to attribute it to an incapable upstart.
What Berosus, moreover, says regarding the treatment of Nabonnedus on the part of Cyrus shows no trace of a desire to depreciate the dethroned monarch. That Cyrus assigned him a residence during life in Carmania is in accordance with the noble conduct of Cyrus in other cases, e.g., toward Astyages the Mede, and toward the Lydian king Croesus (Herod. i. 130; Justin. i. 6, 7). In addition to all this, not only is the statement of Berosus regarding the battle which preceded the overthrow of Babylon confirmed by Herodotus, i. 190, but his report also of the descent of Nabonnedus and of his buildings is established by inscriptions reported on by Oppert in his Expdit. Scient. i. p. 182ff.; for the ruins of Babylon on both banks of the Euphrates preserve to this day the foundations on which were built the walls of Nabonnedus, consisting of hard bricks almost wholly covered with asphalt, bearing the name of Nabonetos, who is not described as a king's son, but is only called the son of Nabobalatirib. Cf. Duncker, Gesch. des Alterth. ii. p. 719, 3rd ed.
After all that has been said, Berosus, as a native historian, framing his narratives after Chaldean tradition, certainly merits a preference not only to Herodotus, who, according to his own statement, i. 95, followed the Persian tradition in regard to Cyrus, and is not well informed concerning the Babylonian kings, but also to Xenophon, who in his Cyropaedia, however favourably we may judge of its historical value, follows no pure historical aim, but seeks to set forth Cyrus as the pattern of a hero-king, and reveals no intimate acquaintance with the history of the Chaldean kings. But if, in all his principal statements regarding Nabonnedus, Berosus deserves full credit, we must give up the identification of Belshazzar with Nabonnedus, since the narrative of Daniel 5, as above remarked, connects the death of Belshazzar, in point of fact indeed, but no in point of time, with the destruction of the Babylonian kingdom; and the narratives of Herodotus and Xenophon with respect to the destruction of Babylon during a nocturnal revelry of its inhabitants, may rest also only on some tradition that had been transmitted to their time.
(Note: Kranichfeld, p. 84ff., has so clearly shown this origin of the reports given by Herodotus and Xenophon regarding the circumstances attending the taking of Babylon by Cyrus, that we cannot refrain from here communicating the principal points of his proof. Proceeding from the Augenschein (appearance), on which Hitzig argues, that, according to Dan 5:26., the death of Belshazzar coincided with the destruction of the Chaldean kingdom, since both events are announced together in God's writing, Kranichfeld assumes that this appearance (although it presents itself as an optical illusion, on a fuller acquaintance with the manner of prophetic announcement in which the near and the more remote futures are immediately placed together) has misled the uncritical popular traditions which Herodotus and Xenophon record, and that not from first and native sources. "The noteworthy factum of the mysterious writing which raised Daniel to the rank of third ruler in the kingdom, and certainly, besides, made him to be spoken of as a conspicuous personage, and the interpretation which placed together two facta, and made them apparently contemporaneous, as well as the factum of one part of the announcement of the mysterious writing being actually accomplished that very night, could in the course of time, even among natives, and so much the sooner in the dim form which the tradition very naturally assumed in foreign countries, e.g., in the Persian tradition, easily give occasion to the tradition that the factum mentioned in the mysterious writing occurred, as interpreted, in that same night." In this way might the Persian or Median popular tradition easily think of the king who was put to death that night, the son of Nebuchadnezzar, as also the last Babylonian king, with whom the kingdom perished, and attribute to him the name Labynetus, i.e., the Nabonnedus of Berosus, which is confirmed by the agreement of Herodotus with Berosus in regard to the battle preceding the overthrow of Babylon, as well as the absence of the king from Babylon at the taking of the city. - "The historical facts with respect to the end of the Chaldean kingdom, as they are preserved by Berosus, were thrown together and confused along the dim course of the tradition with a narrative, preserved to us in its original form by Daniel, of the contents of the mysterious writing, connecting the death of the king with the end of the kingdom, corresponding with which, and indeed in that very night in which it was interpreted, the murder of the king took place; and this dim tradition we have in the reports given by Herodotus and Xenophon. But the fact, as related by Daniel 5, forms the middle member between the statement given by Berosus and the form which the tradition has assumed in Herodotus and Xenophon." "This seems to me," as Kran., in conclusion, remarks, "to be the very simple and natural state of the matter, in view of the open contradiction, on the one side, in which the Greek authors stand to Berosus and Abydenus, without, however (cf. Herodotus), in all points differing from the former; and, on the other side, in view of the manifest harmony in which they stand with Daniel, without, however, agreeing with him in all points. In such circumstances the Greek authors, as well as Berosus and Abydenus on the other side, serve to establish the statements in the book of Daniel."
Against this view of the origin of the tradition transmitted by Herodotus and Xenophon, that Cyrus took Babylon during a riotous festival of its inhabitants, the prophecies of Is 21:5, and of Jer 51:39, cannot be adduced as historical evidence in support of the historical truth of this tradition; for these prophecies contain only the thought that Babylon shall suddenly be destroyed amid the tumult of its revelry and drunkenness, and would only be available as valid evidence if they were either vaticinia ex eventu, or were literally delivered as predictions.)
But if Belshazzar is not the same person as Nabonnedus, nor the last Babylonian king, then he can only be either Evilmerodach of Laborosoarchod, since of Nebuchadnezzar's successors only these two were murdered. Both suppositions have found their advocates. Following the example of Scaliger and Calvisius, Ebrard (Comm. zur Offb. Johannes, p. 45) and Delitzsch (Herz.'s Realencykl. iii. p. 277) regard Belshazzar as Laborosoarchod or Labosordacus (as Josephus writes the name in the Antt.), i.e., Nebo-Sadrach, and Bel = Nebo; for the appearance of the queen leads us to think of a very youthful king, and Belshazzar (Dan 5:13) speaks of Nebuchadnezzar as if all he knew regarding him was derived from hearsay alone. In v. 6:1 (Jer 5:31) it is indicated that a man of advanced age came in the room of a mere youth. If Daniel reckons the years of Belshazzar from the death of Evilmerodach (cf. Jer 27:7), for Belshazzar's father Neriglissar (Nergal-Sar), since he was only the husband of a daughter of Nebuchadnezzar, could only rule in the name of his son, then Belshazzar (Nebo-Sadrach) was murdered after a reign of four years and nine months, of which his father Nergal-Sar reigned four years in his stead, and he himself nine months. With Belshazzar the house of Nebuchadnezzar had ceased to reign. Astyages, the Median king, regarded himself as heir to the Chaldean throne, and held as his vassal Nabonnedus, who was made king by the conspirators who had murdered Belshazzar; but Nabonnedus endeavoured to maintain his independence by means of a treaty with the king of Lydia, and thus there began the war which was directed first against the Lydian king, and then against Nabonnedus himself.
But of these conjectures and combinations there is no special probability, for proof is wanting. For the alleged origin of the war against the Lydian king and against Nabonnedus there is no historical foundation, since the supposition that Astyages regarded himself, after the extinction of the house of Nebuchadnezzar, as the heir to the Chaldean throne is a mere conjecture. Neither of these conjectures finds any support either in the fact that Nabonnedus remained quiet during the Lydian war instead of rendering help to the Lydian king, or from that which we find on inscriptons regarding the buildings of Nabonnedus. According to the researches of Oppert and Duncker (Gesch. d. Alterthums, ii. p. 719), Nabonetus (Nabunahid) not merely completed the walls left unfinished by Nebuchadnezzar, which were designed to shut in Babylon from the Euphrates along both sides of the river; but he designates himself, in inscriptions found on bricks, as the preserver and the restorer of the pyramid and the tower, and he boasts of having built a temple at Mugheir to the honour of his deities, the goddess Belit and the god Sin (god of the Moon). The restoration of the pyramid and the tower, as well as the building of the temple, does not agree with the supposition that Nabonnedus ascended the throne as vassal of the Median king with the thought of setting himself free as soon as possible from the Median rule. Moreover the supposition that Neriglissar, as the husband of Nebuchadnezzar' daughter, could have conducted the government only in the name of his son, is opposed to the statements of Berosus and to the Canon of Ptolemy, which reckon Neriglissar as really king, and his reign as distinct from that of his son. Thus the appearance of the queen in Daniel 5 by no means indicates that Belshazzar was yet a boy; much rather does the participation of the wives and concubines of Belshazzar in the feast point to the age of the king as beyond that of a boy. Finally, it does not follow from Dan 5:13 that Belshazzar knew about Nebuchadnezzar only from hearsay. In the verse referred to, Belshazzar merely says that he had heard regarding Daniel that he was one of the Jews who had been carried captive by his father Nebuchadnezzar. But the carrying away of Daniel and of the Jews by Nebuchadnezzar took place, as to its beginning, before he had ascended the throne, and as to its end (under Zedekiah), during the first half of his reign, when his eldest son might be yet a mere youth. That Belshazzar knew about Nebuchadnezzar not from hearsay merely, but that he knew from personal knowledge about his madness, Daniel tells him to his face, Dan 5:22.
Finally, the identification of Labosordacus, = Nebo-Sadrach, with Belshazzar has more appearance than truth. Bel is not like Nebo in the sense that both names denote one and the same god; but Bel is the Jupiter of the Babylonians, and Nebo the Mercury. Also the names of the two kings, as found on the inscriptions, are quite different. For the name Λαβοσόρδαχος (Joseph. Ant.) Berosus uses Λαβοροσοάρχοδος; and Abydenus (Euseb. praep. ev. ix. 41) Λαβασσάρασκος; in the Chr. arm. it is Labossorakos, and Syncellus has Λαβοσάροχος. These names do not represent Nebo-Sadrach, but that used by Berosus corresponds to the native Chaldee Nabu-ur-uzuurkud, the others point to Nabu-surusk or -suruk, and show the component parts contained in the name Nabu-kudrussur in inverted order, - at least they are very nearly related to this name. Belshazzar, on the contrary, is found in the Inscription published by Oppert (Duncker, p. 720) written Belsarrusur. In this Inscription Nabonetus names Belsarrusur the offspring of his heart. If we therefore consider that Nabonnedus represents himself as carrying forward and completing the work begun by Nebuchadnezzar in Babylon, the supposition presses itself upon us, that also in regard to the name which he gave to his son, who was eventually his successor on the throne, he trod in the footsteps of the celebrated founder of the Babylonian monarchy. Consequently these Inscriptions would indicate that Belshazzar (= Belsarrusur) of Daniel was the son of Nebuchadnezzar, and his successor on the throne.
Though we may rest satisfied with this supposition, there are yet weighty reasons for regarding Belshazzar as the son and successor of Nebuchadnezzar, who was put to death by his brother-in-law Neriglissar, and thus for identifying him with Evilmerodach (4Kings 25:27; Jer 52:31). Following the example of Marsham in Canon chron. p. 596, this opinion is maintained among modern critics by Hofmann (Die 70 Jahre, p. 44ff.), Hvernick (N. K. Unt. p. 71), Oehler (Thol. Litt. Anz. 1842, p. 398), Hupfeld (Exercitt. Herod. spec. ii. p. 46), Niebuhr (Ges. Ass. p. 91f.), Zndel (p. 33), Kranichfeld, and Kliefoth. In favour of this opinion we notice, first, that Belshazzar in the narrative of Daniel is distinctly declared to be the son and successor of Nebuchadnezzar. The statement of Berosus, that Evilmerodach managed the affairs of the government ἀνόμως καὶ ἀσελγῶς, entirely harmonizes also with the character ascribed to Belshazzar in this chapter, while the arguments which appear to oppose the identity of the two are unimportant. The diversity of names, viz., that Nebuchadnezzar' successor both in 4Kings 25:27 and Jer 52:31 is called אויל מרדך, and by Berosus, Abydenus, and in the Canon of Ptolemy Εὐειλμαράδουχος, Amilmarodokos, ̓Ιλλοαρούδαμος (in the Canon only, written instead of ̓Ιλμαρούδακος), but by Daniel בּלשׁאצּר, is simply explained by this, that as a rule the Eastern kings had several names: along with their personal names they had also a surname or general royal name, the latter being frequently the only one that was known to foreigners; cf. Niebuhr, Gesch. Assurs u. Babels, p. 29ff. In the name Evilmerodach, the component parts, Il (= El), i.e., God, and Merodach, recur in all forms. The first part was changed by the Jews, perhaps after the tragic death of the king, into 'ewiyl, stultus (after Ps 53:1-6?); while Daniel, living at the Babylonian court, transmits the name Belshazzar, formed after the name of the god Bel, which was there used. Moreover the kind benevolent conduct of Evilmerodach towards king Jehoiachin, who was languishing in prison, does not stand in contradiction to the vileness of his character, as testified to by Berosus; for even an unrighteous, godless ruler can be just and good in certain instances. Moreover the circumstance that, according to the Canon of Ptolemy, Evilmerodach ruled two years, while, on the contrary, in Dan 8:1 mention is made of the third year of the reign of Belshazzar, forms no inexplicable discrepancy. Without resorting to Syncellus, who in his Canon attributes to him three years, since the numbers mentioned in this Canon contain many errors, the discrepancy may be explained from the custom prevalent in the books of Kings of reckoning the duration of the reign of a king only in full years, without reference to the months that may be wanting or that may exceed. According to this usage, the reign might extend to only two full years if it began about the middle of the calendar year, but might extend into three calendar years, and thus be reckoned as three years, if the year of the commencement of it and the year in which it ended were reckoned according to the calendar. On the other side, it is conceivable that Evilmerodach reigned a few weeks, or even months, beyond two years, which were in the reckoning of the duration of his reign not counted to him, but to his successor. Ptolemy has without doubt observed this procedure in his astronomical Canon, since he reckons to all rulers only full years. Thus there is no doubt of any importance in opposition to the view that Belshazzar was identical with Evilmerodach, the son and successor of Nebuchadnezzar.
With the removal of the historical difficulty lying in the name Belshazzar the historical credibility of the principal contents of this narrative is at the same time established. And this so much the more surely, as the opponents of the genuineness are not in a position to find, in behalf of their assertion that this history is a fiction, a situation from which this fiction framed for a purpose can be comprehended in the actions of Antiochus Epiphanes and in the relations of the times of the Maccabees. According to Berth., v. Leng., Hitz., and Bleek, the author sought on the one hand to represent to the Syrian prince in the fate of Belshazzar how great a judgment from God threatened him on account of his wickedness in profaning the temple, and on the other, to glorify Daniel the Jew by presenting him after the type of Joseph.
But as for the first tendency (or purpose), the chief matter is wholly wanting, viz., The profanation of the holy vessels of the temple by Antiochus on the occasion of a festival, which in this chapter forms the chief part of the wickedness for which Belshazzar brings upon himself the judgment of God. Of Antiochus Epiphanes it is only related that he plundered the temple at Jerusalem in order that he might meet his financial necessities, while on the other hand the carrying away by Nebuchadnezzar of the vessels belonging to the temple (Dan 1:2) is represented as a providence of God.
(Note: According to Bleek and v. Leng., this narrative must have in view 1 Macc. 1:21ff. and 2 Macc. 5:15ff., where it is related of Antiochus as something in the highest degree vicious, that he entered into the temple at Jerusalem, and with impure hands carried thence the golden basins, cups, bowls, and other holy vessels. But in spite of this wholly incorrect application of the contents of the passages cited, Bleek cannot but confess that the reference would be more distinct if it were related - which it is not - that Antiochus used the holy vessels at a common festival, or at least at the time of offering sacrifice. But if we look closely at 1 Macc. 1:21ff., we find that Antiochus not only took away the utensils mentioned by Bleek, but also the golden altar, the golden candlestick, the table of shew-bread, the veil, and the crowns, and the golden ornaments that were before the temple, all which (gold) he pulled off, and took also the silver and gold, and the hidden treasures which he found; from which it clearly appears that Antiochus plundered the temple because of his pecuniary embarrassment, as Grimm remarks, or "for the purpose of meeting his financial necessities" (Grimm on 2 Macc. 5:16). Hitzig has therefore abandoned this reference as unsuitable for the object assumed, and has sought the occasion for the fiction of Daniel 5 in the splendid games and feasts which Antiochus held at Daphne (Polyb. xxxi. 3, 4). But this supposition also makes it necessary for the critic to add the profanation of the holy vessels of the temple at these feasts from his own resources, because history knows nothing of it. Polybius merely says that the expense of these entertainments was met partly by the plunder Antiochus brought from Egypt, partly by the gifts of his allies, but most of all by the treasure taken from the temple.)
As regards the second tendency of the composition, the glorifying of Daniel after the type of Joseph, Kliefoth rightly remarks: "The comparison of Daniel with Joseph rests on hastily collected indefinite resemblances, along with which there are also found as many contrasts." The resemblances reduce themselves to these: that Daniel was adorned by the king with a golden chain about his neck and raised to the highest office of state for his interpretation of the mysterious writing, as Joseph had been for the interpretation of the dream. But on this Ewald
(Note: P. 380 of the 3rd vol. of the second ed. of his work, Die Propheten des A. Bundes.)
himself remarks: "The promise that whoever should solve the mystery would be made third ruler of the kingdom, and at the same time the declaration in Daniel 6:3 (Dan 6:2show that in the kingdom of Babylon there existed an arrangement similar to that of the Roman empire after Diocletia, by which under one Augustus there might be three Caesars. Altogether different is the old Egyptian law set forth in Gen 41:43., and prevailing also in ancient kingdoms, according to which the king might recognise a man as the second ruler in the kingdom, or as his representative; and since that mentioned in the book of Daniel is peculiar, it rests, to all appearance, on some old genuine Babylonish custom. On the other hand, the being clothed with purple and adorned with a golden chain about the neck is more generally the distinguishing mark of men of princely rank, as is seen in the case of Joseph, Gen 41:42."
To this it must be added, that Belshazzar's relation to Daniel and Daniel's conduct toward Belshazzar are altogether different from the relation of Antiochus to the Jews who remained faithful to their law, and their conduct toward that cruel king. That the conduct of Belshazzar toward Daniel does not accord with the times of the Maccabees, the critics themselves cannot deny. Hitzig expresses his surprise that "the king hears the prophecy in a manner one should not have expected; his behaviour is not the same as that of Ahab toward Micah, or of Agamemnon toward Calchas." Antiochus Epiphanes would have acted precisely as they did. And how does the behaviour of Daniel harmonize with that of Mattathias, who rejected the presents and the favour of the tyrant (1 Macc. 2:18ff.), and who put to death with the sword those Jews who were submitting themselves to the demands of the king? Daniel received the purple, and allowed himself to be adorned with a golden chain by the heathen king, and to be raised to the rank of third ruler in his kingdom.
(Note: "In short, the whole accompaniments of this passage," Kranichfeld thus concludes (p. 213) his dissertation on this point, "are so completely different from those of the Maccabean times, that if it is to be regarded as belonging peculiarly to this time, then we must conceive of it as composed by an author altogether ignorant of the circumstances and of the historical situation.")
While thus standing in marked contrast to the circumstances of the Maccabean times, the narrative is perfectly consistent if we regard it as a historical episode belonging to the time of Daniel. It is true it has also a parenetic character, only not the limited object attributed to it by the opponents of the genuineness - to threaten Antiochus Epiphanes with divine judgments on account of his wickedness and to glorify Daniel. Rather it is for all times in which the church of the Lord is oppressed by the powers of the world, to show to the blasphemers of the divine name how the Almighty God in heaven punishes and destroys the lords of this world who proceed to desecrate and abuse that which is sacred, without taking notice of the divine warnings addressed to them on account of their self-glorification, and bestows honour upon His servants who are rejected and despised by the world. But when compared with the foregoing narratives, this event before us shows how the world-power in its development became always the more hardened against the revelations of the living God, and the more ripe for judgment. Nebuchadnezzar demanded of all his subjects a recognition of his gods, and prided himself in his great power and worldly glory, but yet he gave glory to the Lord of heaven for the signs and wonders which God did to him. Belshazzar knew this, yet it did not prevent him from blaspheming this God, nor did it move him to seek to avert by penitential sorrow the judgment of death which was denounced against him.
John Gill
INTRODUCTION TO DANIEL 5
This chapter gives an account of a feast made by King Belshazzar, attended with drunkenness, idolatry, and profanation of the vessels taken out of the temple at Jerusalem, Dan 5:1, and of the displeasure of God, signified by a handwriting on the wall, which terrified the king, and caused him to send in haste for the astrologers, &c. to read and interpret it, but they could not, Dan 5:5, in this distress, which appeared in the countenances of him and his nobles, the queen mother advises him to send for Daniel, of whom she gives a great encomium, Dan 5:9, upon which he was brought in to the king, and promised a great reward to read and interpret the writing; the reward he slighted, but promised to read and interpret the writing, Dan 5:13 and after putting him in mind of what had befallen his grandfather Nebuchadnezzar, and charging him with pride, idolatry, and profanation of the vessels of the Lord, Dan 5:18 reads and interprets the writing to him Dan 5:24, when he had honour done him, and was preferred in the government, Dan 5:29 and the chapter is concluded with an account of the immediate accomplishment of ancient prophecies, and of this handwriting, in the slaying of the king of Babylon, in the dissolution of the Babylonish monarchy, and the possession of it by Darius the Mede, Dan 5:30.
5:15:1: Բաղտասա՛ր արքայ՝ արա՛ր ընթրիս մեծամեծաց իւրոց հազա՛ր առն. եւ ըստ հազարացն նոյնպէս եւ գինի. եւ իբրեւ ընդ գինիս եմուտ Բաղտասար[12139], [12139] Ոմանք. Պաղտասար արքայ։
1 Բաղդասար արքան ընթրիք տուեց իր մեծամեծներին՝ թուով հազար հոգու, նաեւ գինի՝ հազար հոգու համար:
5 Բաղտասար թագաւորը իր մեծամեծներէն հազար հոգիի մեծ կոչունք տուաւ ու հազարին առջեւ գինի խմեց։
Բաղտասար արքայ արար ընթրիս մեծամեծաց իւրոց հազար առն. եւ [66]ըստ հազարացն նոյնպէս եւ`` գինի:

5:1: Բաղտասա՛ր արքայ՝ արա՛ր ընթրիս մեծամեծաց իւրոց հազա՛ր առն. եւ ըստ հազարացն նոյնպէս եւ գինի. եւ իբրեւ ընդ գինիս եմուտ Բաղտասար[12139],
[12139] Ոմանք. Պաղտասար արքայ։
1 Բաղդասար արքան ընթրիք տուեց իր մեծամեծներին՝ թուով հազար հոգու, նաեւ գինի՝ հազար հոգու համար:
5 Բաղտասար թագաւորը իր մեծամեծներէն հազար հոգիի մեծ կոչունք տուաւ ու հազարին առջեւ գինի խմեց։
zohrab-1805▾ eastern-1994▾ western am▾
5:15:1 Валтасар царь сделал большое пиршество для тысячи вельмож своих и перед глазами тысячи пил вино.
5:0 Βαλτασαρ βαλτασαρ the βασιλεὺς βασιλευς monarch; king ἐποίησε ποιεω do; make δοχὴν δοχη reception μεγάλην μεγας great; loud ἐν εν in ἡμέρᾳ ημερα day ἐγκαινισμοῦ εγκαινισμος the βασιλείων βασιλειον royal αὐτοῦ αυτος he; him καὶ και and; even ἀπὸ απο from; away τῶν ο the μεγιστάνων μεγιστανες magnate αὐτοῦ αυτος he; him ἐκάλεσεν καλεω call; invite ἄνδρας ανηρ man; husband δισχιλίους δισχιλιοι two thousand ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that Βαλτασαρ βαλτασαρ from; away τοῦ ο the οἴνου οινος wine καὶ και and; even καυχώμενος καυχαομαι boast ἐπῄνεσε επαινεω applaud πάντας πας all; every τοὺς ο the θεοὺς θεος God τῶν ο the ἐθνῶν εθνος nation; caste τοὺς ο the χωνευτοὺς χωνευτος and; even γλυπτοὺς γλυπτος in τῷ ο the τόπῳ τοπος place; locality αὐτοῦ αυτος he; him καὶ και and; even τῷ ο the θεῷ θεος God τῷ ο the ὑψίστῳ υψιστος highest; most high οὐκ ου not ἔδωκεν διδωμι give; deposit αἴνεσιν αινεσις singing praise ἐν εν in αὐτῇ αυτος he; him τῇ ο the νυκτὶ νυξ night ἐξῆλθον εξερχομαι come out; go out δάκτυλοι δακτυλος finger ὡσεὶ ωσει as if; about ἀνθρώπου ανθρωπος person; human καὶ και and; even ἐπέγραψαν επιγραφω inscribe ἐπὶ επι in; on τοῦ ο the τοίχου τοιχος wall οἴκου οικος home; household αὐτοῦ αυτος he; him ἐπὶ επι in; on τοῦ ο the κονιάματος κονιαμα opposite; before τοῦ ο the λύχνους λυχνος lamp μανη μανη be δὲ δε though; while ἡ ο the ἑρμηνεία ερμηνεια interpretation αὐτῶν αυτος he; him μανη μανη number φαρες φαρες.1 lift out / up; remove θεκελ θεκελ stand; establish
5:1 בֵּלְשַׁאצַּ֣ר bēlᵊšaṣṣˈar בֵּלְשַׁאצַּר Belshazzar מַלְכָּ֗א malkˈā מֶלֶךְ king עֲבַד֙ ʕᵃvˌaḏ עבד do לְחֶ֣ם lᵊḥˈem לְחֶם meal רַ֔ב rˈav רַב great לְ lᵊ לְ to רַבְרְבָנֹ֖והִי ravrᵊvānˌôhî רַבְרְבָנִין lords אֲלַ֑ף ʔᵃlˈaf אֲלַף thousand וְ wᵊ וְ and לָ lo לְ to קֳבֵ֥ל qᵒvˌēl קֳבֵל opposite אַלְפָּ֖א ʔalpˌā אֲלַף thousand חַמְרָ֥א ḥamrˌā חֲמַר wine שָׁתֵֽה׃ šāṯˈē שׁתה drink
5:1. Balthasar rex fecit grande convivium optimatibus suis mille et unusquisque secundum suam bibebat aetatemBaltasar, the king, made a great feast for a thousand of his nobles: and every one drank according to his age.
1. Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand.
5:1. Belshazzar, the king, made a great feast for a thousand of his nobles, and each one of them drank according to his age.
5:1. Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand.
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand:

5:1 Валтасар царь сделал большое пиршество для тысячи вельмож своих и перед глазами тысячи пил вино.
5:0
Βαλτασαρ βαλτασαρ the
βασιλεὺς βασιλευς monarch; king
ἐποίησε ποιεω do; make
δοχὴν δοχη reception
μεγάλην μεγας great; loud
ἐν εν in
ἡμέρᾳ ημερα day
ἐγκαινισμοῦ εγκαινισμος the
βασιλείων βασιλειον royal
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
μεγιστάνων μεγιστανες magnate
αὐτοῦ αυτος he; him
ἐκάλεσεν καλεω call; invite
ἄνδρας ανηρ man; husband
δισχιλίους δισχιλιοι two thousand
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
Βαλτασαρ βαλτασαρ from; away
τοῦ ο the
οἴνου οινος wine
καὶ και and; even
καυχώμενος καυχαομαι boast
ἐπῄνεσε επαινεω applaud
πάντας πας all; every
τοὺς ο the
θεοὺς θεος God
τῶν ο the
ἐθνῶν εθνος nation; caste
τοὺς ο the
χωνευτοὺς χωνευτος and; even
γλυπτοὺς γλυπτος in
τῷ ο the
τόπῳ τοπος place; locality
αὐτοῦ αυτος he; him
καὶ και and; even
τῷ ο the
θεῷ θεος God
τῷ ο the
ὑψίστῳ υψιστος highest; most high
οὐκ ου not
ἔδωκεν διδωμι give; deposit
αἴνεσιν αινεσις singing praise
ἐν εν in
αὐτῇ αυτος he; him
τῇ ο the
νυκτὶ νυξ night
ἐξῆλθον εξερχομαι come out; go out
δάκτυλοι δακτυλος finger
ὡσεὶ ωσει as if; about
ἀνθρώπου ανθρωπος person; human
καὶ και and; even
ἐπέγραψαν επιγραφω inscribe
ἐπὶ επι in; on
τοῦ ο the
τοίχου τοιχος wall
οἴκου οικος home; household
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τοῦ ο the
κονιάματος κονιαμα opposite; before
τοῦ ο the
λύχνους λυχνος lamp
μανη μανη be
δὲ δε though; while
ο the
ἑρμηνεία ερμηνεια interpretation
αὐτῶν αυτος he; him
μανη μανη number
φαρες φαρες.1 lift out / up; remove
θεκελ θεκελ stand; establish
5:1
בֵּלְשַׁאצַּ֣ר bēlᵊšaṣṣˈar בֵּלְשַׁאצַּר Belshazzar
מַלְכָּ֗א malkˈā מֶלֶךְ king
עֲבַד֙ ʕᵃvˌaḏ עבד do
לְחֶ֣ם lᵊḥˈem לְחֶם meal
רַ֔ב rˈav רַב great
לְ lᵊ לְ to
רַבְרְבָנֹ֖והִי ravrᵊvānˌôhî רַבְרְבָנִין lords
אֲלַ֑ף ʔᵃlˈaf אֲלַף thousand
וְ wᵊ וְ and
לָ lo לְ to
קֳבֵ֥ל qᵒvˌēl קֳבֵל opposite
אַלְפָּ֖א ʔalpˌā אֲלַף thousand
חַמְרָ֥א ḥamrˌā חֲמַר wine
שָׁתֵֽה׃ šāṯˈē שׁתה drink
5:1. Balthasar rex fecit grande convivium optimatibus suis mille et unusquisque secundum suam bibebat aetatem
Baltasar, the king, made a great feast for a thousand of his nobles: and every one drank according to his age.
5:1. Belshazzar, the king, made a great feast for a thousand of his nobles, and each one of them drank according to his age.
5:1. Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. По свидетельству кн. пророка Даниила, последним вавилонским царем был Валтасар (Белшацар), сын Навуходоносора (2, 11, 13, 18), царствовавший более двух лет (8:1) и убитый в ночь падения Вавилона (ст. 30). Но между преемниками Навуходоносора по престолу, как они перечислены у халдейского историка Бероза, нет Валтасара. Сыном-преемником Навуходоносора он называет Евильмеродаха, а завоевание Вавилона относит к 17-ому году неизвестного пророку Даниилу Набонида. Равным образом, и по свидетельству Геродота, последним вавилонским царем был не Валтасар, а Лабинет.

Подобное разногласие библейских и внебиблейских показаний, давшее одним экзегетам повод к отрицанию подлинности сказания кн. Даниила, заставляет других стремиться к их примирению. Самым естественным и верным средством к этому считалось до последнего времени отожествление Валтасара книги пророка Даниила с каким-либо из упоминаемых Берозом преемников Навуходоносора. Первую попытку в этом роде сделал Иосиф Флавий, по словам которого, последним вавилонским царем был Валтасар, "Набонидом от вавилонян называемый". Того же взгляда держался известный историк Нибур, утверждая, что имя Валтасар - почетный титул Набонида, а равно Михаэлис, Корнилий а Лапиде, Кальмет, Кнобель, Эвальд, из отечественных экзегетов Бухарев. Другие - Кранихфельд, Клифот, Кейль и Делич, Геферниик, Гуфман, Смирнов, основываясь на названии Валтасара "сыном Навуходоносора" отожествляли его с действительным сыном этого последнего - Евильмеродахом, царствовавшим два года, и, наконец, третьи - с Лавосоардахом.

Что касается состоятельности данных взглядов, то она весьма незначительна. Так, против отожествления Валтасара с Евильмеродахом и Лавосоардахом говорит то соображение, что ни тот, ни другой не был последним вавилонским царем, каковым является у пророка Даниила Валтасар. Его смерть и разделение вавилонской империи между индянами и персами представляются неразрывно связанными между собою событиями (5:30-31). Равным образом недопустимо отожествление Валтасара с Набонидом. Во-первых, о двойном имени, которое носил будто бы последний вавилонский царь, не говорит ни пророк Даниил, ни Бероз; во-вторых, судьба Валтасара и Набонида, как она представлена пророком Даниилом и Берозом, совершенно различна. Первый был убит в ночь взятия Вавилона (ст. 30), а второй, разбитый Киром, был выслан им из Вавилонии в Карманию, где и умер.

Оставив все эти попытки, как заведомо несостоятельные, новейшая литература о книге пророка Даниила держится того мнения, что упоминаемый в ней Валтасар есть действительное, настоящее имя последнего вавилонского царя, - имя сына Набонида. Подобный взгляд основывается на клинообразных надписях из времени этого последнего. В одной из них, открытой англичанином Лофтусом в развалинах Ура халдейского, Набонид обращается к богу Сину с такою просьбою: "меня, Набонида, царя вавилонского, сохрани от какого-либо греха против твоего светлого божества и дай мне в удел долгую жизнь, а сердце Валтасара, моего первородного сына, моего наследника, направь к тому, чтобы он почитал твое светлое божество, да не идет он путем греха, но да наслаждается счастьем жизни".

В другой надписи того же царя дважды встречается следующая фраза: "да наслаждаюсь я, Набонид, царь вавилонский, почитатель твоего светлого божества, счастьем жизни, а Валтасару, моему первородному сыну продолжи дни его, да не уклоняется он во грех".

На основании этих надписей Раулинсон и признает упоминаемого в них Валтасара за одно лицо с Валтасаром книги пророка Даниила. "Старший сын Набонида назван, говорит он, Бельшар-етзаром, именем, которое сокращено в книге Данииа в Бельшатзар, подобно тому, как имя Нергаль-шаретзора обратилось у греков в Нериглиссора". Одно тожество имен не говорит еще, конечно, за тожество личностей. Но полная возможность отожествления библейского Валтасара с Валтасаром, сыном Набонида, клинообразных надписей не подлежит, по мнению экзегетов, никакому сомнению. И прежде всего, судя по обещанию сделать Даниила за объяснение таинственной надписи третьим лицом в государстве (5:16), Валтасар не был верховным царем вавилонским; сам он занимал второе место, а потому и Даниилу мог обещать только третье. Другими словами, Валтасар книги Даниила выступает в роли соправителя: единоличные правители давали за заслуги второе место в царстве (Есф 10:3; 2: Езд 3:7; 4:42). Такой же точно властью облечен и Валтасар, сын Набонида.

По словам Вигуру, текст так называемого Кирова цилиндра представляет его вице-царем: он стоит во главе войска, окруженный высшими сановниками, в крепостях страны Аккад (северная часть Вавилонии), тогда как его отец в течение нескольких лет добровольно удаляется от дел правления.

Равным образом Раулинсон, обращая внимание на некоторые надписи Набонида, ограничивающиеся одною молитвой о спасении сына его Валтасара, утверждает, что упоминание о царском принце вместо самого царя представляет явление совершенно беспримерное, и единственное его объяснение в том, что Валтасар принимал участие в правлении своего отца при его жизни.

Что же касается соправительства Валтасара, то его причины заключаются, как думают, в следующем. Набонид, будучи узурпатором, в целях упрочения власти за своим потомством еще при своей жизни объявил царем своего сына, рожденного ему дочерью или внучкой Навуходоносора, на которой он женился с тем же самым намерением удержать за собою вавилонский престол (Вигуру, Кнабенбауер). Назначенный соправителем своего отца, Валтасар в последние годы его правления является уже настоящим царем. В виду завоевательного движения Кира персидского Набонид был поставлен в необходимость провести конец своего царствования в постоянном отсутствии из Вавилона, сначала как союзник Креза лидийского, а затем как защитник своей страны на ее границах. При таких обстоятельствах переход власти над Вавилоном в руки оставленного здесь Валтасара был делом вполне естественным. Затем, по свидетельству Ксенофонта, Набонид, разбитый Киром, возвратился не в Вавилон, а в Борзиппу. Правителем первого, вершителем его судеб оказался Валтасар, как про то и говорит книга пророка Даниила.

Устроенный Валтасаром пир падал на время осады Вавилона Мидянами и Персами (28:30-31: (???)). Согласно с этим и Геродот рассказывает, что вавилоняне во время взятия их столицы Киром весело пировали; весь народ предавался пляскам и забавам. Ярко выступающая в этом обстоятельстве беспечность царя, - он пирует с вельможами в критические минуты, - находит свое объяснение прежде всего в его надежде на прочность вавилонских стен (см. объяснение 27: ст. 4: гл.). Они казались неприступными не только ему, но даже Киру, который, по словам Геродота, сомневался в возможности взять Вавилон силою и прибегнул к хитрости. Не меньшее значение играла в беспечности Валтасара его молодость. По указанно Бероза, Набонид царствовал 17: лет. И если его брак на родственнице Навуходоносора, родившей ему Валтасара, падает на первый год правления, то во время завоевания Вавилона этому последнему не могло быть более 16: лет. По ассиро-вавилонским изображениям пирующих царей пиры состояли из питья, а не из еды: пирующие представляются обыкновенно только пьющими. Теми же самыми чертами описывает пир Валтасара и пророк Даниил. На тех же памятниках заметны среди пирующих женщины. Присутствие последних на пиршествах древних персов отмечается также в кн. Есфирь (1:9: и д).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. 2 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. 3 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. 4 They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. 5 In the same hour came 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. 6 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. 7 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 show 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. 8 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. 9 Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied.
We have here Belshazzar the king very gay, but all of a sudden very gloomy, and in straits in the fulness of his sufficiency. See how he affronts God, and God affrights him; and wait what will be the issue of this contest; and whether he that hardened his heart against God prospered.
I. See how the king affronted God, and put contempt upon him. He made a great feast, or banquet of wine; probably it was some anniversary solemnity, in honour off his birth-day or coronation-day, or in honour of some of their idols. Historians say that Cyrus, who was now with his army besieging Babylon, knew of this feast, and presuming that they then would be off their guard, somno vinoque sepulti--buried in sleep and wine, took that opportunity to attack the city, and so with the more ease made himself master of it. Belshazzar upon this occasion invited a thousand of his lords to come and drink with him. Perhaps they were such as had signalized themselves in defense of the city against the besiegers; or these were his great council of war, with whom, when they had well drunk, he would advise what was further to be done. And they were to look upon it as a great favour that he drank wine before them, for it was the pride of those eastern kings to be seldom seen. He drank wine before them, for he made this feast, as Ahasuerus did, to show the honour of his majesty. Now in this sumptuous feast, 1. He put an affront upon the providence of God and bade defiance to his judgments. His city was now besieged; a powerful enemy was at his gates; his life and kingdom lay at stake. In all this the hand of the Lord had gone out against him, and by it he called him to weeping, and mourning, and girding with sackcloth. God's voice cried in the city, as Jonah to Nineveh, Yet forty days, or fewer, and Babylon shall be destroyed. He should therefore, like the king of Nineveh, have proclaimed a fast; but, as one resolved to walk contrary to God, he proclaims a feast, and behold joy and gladness, slaying oxen, killing sheep, eating flesh, and drinking wine, as if he dared the Almighty to do his worst, Isa. xxii. 12, 13. To show how little fear he had of being forced to surrender, for want of provisions, he spent thus extravagantly. Note, Security and sensuality are sad presages of approaching ruin. Those that will not be warned by judgments of God may expect to be wounded by them. 2. He put an affront upon the temple of God, and bade defiance to his sanctuary, v. 2. While he tasted the wine, he commanded to bring the vessels of the temple, that they might drink in them. When he tasted how rich and fine the wine was, "O," said he, "it is a pity but we should have holy vessels to drink such delicious wine as this in," which was looked upon as a piece of wit, and, to carry on the humour, the vessels of the temple were immediately sent for. Nay, there seems to have been something more in it than a frolic, and that it was done in a malicious despite to the God of Israel. The heart of his people was very much upon these sacred vessels, as appears from Jer. xxvii. 16, 18. Their principal care, at their return, was about these, Ezra i. 7. Now, we may suppose, they had an expectation of their deliverance approaching, reckoning the seventy years of their captivity near a period; and some of them might perhaps have given out some words to that purport, that shortly they should have the vessels of the sanctuary restored to them, in defiance of which Belshazzar here proclaims them to be his own, will keep them in store no longer, but will make use of them among his own plate. Note, That mirth is sinful indeed, and fills the measure of men's iniquity apace, which profanes sacred things and jests with them. This ripened Babylon for ruin--that no songs would serve them but the songs of Zion (Ps. cxxxvii. 3), no vessels but the vessels of the sanctuary. Let those who thus sacrilegiously alienate what is dedicated to God and his honour know that he will not be mocked. 3. He put an affront upon God himself, and bade defiance to his deity; for they drank wine, and praised the gods of gold and silver, v. 4. They gave that glory to images, the work of their own hands and creatures of their own fancy, which is due to the true and living God only. They praised them either with sacrifices offered to them or with songs sung in honour of them. When their heads were giddy, and their hearts merry, with wine, they were in the fittest frame to praise the gods of gold and silver, wood and stone; for one would think that men in their senses, who had the command of a clear and sober thought, could not be guilty of so gross an absurdity; they must be intoxicated ere they could be so infatuated. Drunken worshippers, who are not men, but beasts, are the most proper for the service of dunghill deities, that are not gods, but devils. They have erred through wine, Isa. xxvii. 7. They drank wine, and praised their idol-gods, as if they had been the founders of their feast and the givers of all good things to them. Or, when they were drinking wine, they praised their gods by drinking healths to them; and the king drank wine before them (v. 1), that is, he began the health, first to this god, and then to the other, till they went through the bead-roll or farrago of them, those of wood and stone not excepted. Note, Immorality and impiety, vice and profaneness, strengthen the hands and advance the interests one of another. Drunken frolics were an introduction to idolatry, and then idolatrous healths were a shoeing-horn to further drunkenness.
II. See how God affrighted the king, and struck a terror upon him. Belshazzar and his lords are in the midst of their revels, the cups going round apace, and all upon the merry pin, drinking confusion, it may be, to Cyrus and his army, and roaring out huzzas, in confidence of the speedy raising of the siege; but the hour had come when that must be fulfilled which had been long ago said of the king of Babylon, when his city should be besieged by the Persians and Medes, Isa. xxi. 2-4. The night of my pleasures has he turned into fear to me. The mirth of this ball at court must be spoiled, and a damp cast upon their jollity, though the king himself be master of the revels; immediately, when God speaks the word, we have him and all his guests in the utmost confusion, and the end of their mirth is heaviness. 1. There appear the fingers of a man's hand writing on the plaster of the wall, before the king's face (v. 5), "the angel Gabriel," say the rabbin, "directing these fingers and writing by them." "That divine hand" (says a rabbi of our own, Dr. Lightfoot) "that had written the two tables for a law to his people now writes the doom of Babel and Belshazzar upon the wall." Here was nothing sent to frighten them which made a noise, or threatened their lives, no claps of thunder nor flashes of lightning, no destroying angel with his sword drawn in his hand, only a pen in the hand, writing upon the wall, over-against the candlestick, where they might all see it by the light of their own candle. Note, God's written word is sufficient to put the proudest boldest sinners into a fright, when he is pleased to give it the setting on. The king saw the part of the hand that wrote, but saw not the person whose hand it was, which made the thing more frightful. Note, What we see of God, the part of the hand that writes in the book of the creatures and the book of the scriptures (Lo, these are parts of his ways, Job xxvi. 14), may serve to possess us with awful thoughts concerning that of God which we do not see. If this be the finger of God, what is his arm made bare? And what is he? 2. The king is immediately seized with a panic fear (v. 6): His countenance was changed (his colour went and came); the joints of his loins were loosed, so that he had no strength in them, but was struck with a pain in his back, as is usual in a great fright; his knees smote one against another, so violently did he tremble like an aspen leaf. But what was the matter? Why is he in such a fright? He perceives not what is written, and how does he know but it may be some happy presage of deliverance to him and to his kingdom? But the business was his thoughts troubled him; his own guilty conscience flew in his face, and told him that he had no reason to expect any good news from Heaven, and that the hand of an angel could write nothing but terror to him. He that knew himself liable to the justice of God immediately concluded this to be an arrest in his name, a summons to appear before him. Note, God can soon awaken the most secure and make the heart of the stoutest sinner to tremble; and there needs no more to do it than to let loose his own thoughts upon him; they will soon play the tyrant, and give him trouble enough. 3. The wise men of Babylon are immediately called in, to see what they can make of this writing upon the wall, v. 7. The king cried aloud, as one in haste, as one in earnest, to bring the whole college of magicians, to try if they can read this writing, and show the interpretation of it; for the king and all his lords cannot pretend to it, it is out of their sphere. The study of divine revelation (such as they had, or thought they had) and converse with the world of spirits were by the heathen confined to one profession, and no other meddled with it; but what is written to us by the finger of God is legible to all; whoever will may read the mind of God in the scriptures. To engage these wise men to exert the utmost of their skill in this matter, and provoke them to an emulation in the attempt, he promised that whoever would give him a satisfactory account of this writing should be dignified with the highest honours of the court. He knew what these pretenders to wisdom aimed at, and what would please them, and therefore promised them a scarlet robe and a gold chain, glorious things in the eyes of those that know no better. Nay, he should be primus par regni--chief minister of state, the third ruler in the kingdom, next to the king and his heir apparent. 4. The king is disappointed in his expectations from them; they can none of them read the writing, much less interpret it (v. 8), which increases the king's confusion, v. 9. He likes the thing yet worse and worse, and fears that mischief is towards him. His lords also, that had been partners with him in his jollity, are now sharers with him in his terrors; they also were astonished at their wits' end; and neither their numbers nor their refreshment by wine would serve to keep up their spirits. The reason why the wise men could not read the writing was not because it was written in any language or characters unknown to them, but God either cast a mist before their eyes or put such confusion upon their spirits that they could not read it, that the honour of expounding this mystical writing might be reserved for Daniel. Note, The terror of an awakened convinced conscience may justly be increased by the utter insufficiency of all creatures to give it ease or satisfaction.
Adam Clarke: Commentary on the Bible - 1831
5:1: Belshazzar the king made a great feast - This chapter is out of its place, and should come in after the seventh and eighth. There are difficulties in the chronology. After the death of Nebuchadnezzar, Evil-merodach his son ascended the throne of Babylon. Having reigned about two years, he was slain by his brother-in-law, Neriglissar. He reigned four years, and was succeeded by his son Laborosoarchod, who reigned only nine months. At his death Belshazzar the son of Evil-merodach, was raised to the throne, and reigned seventeen years, and was slain, as we read here, by Cyrus, who surprised and took the city on the night of this festivity. This is the chronology on which Archbishop Usher, and other learned chronologists, agree; but the Scripture mentions only Nebuchadnezzar, Evil-merodach, and Belshazzar, by name; and Jeremiah, Jer 27:7, expressly says, "All nations shall serve him (Nebuchadnezzar), and his son (Evil-merodach), and his son's son (Belshazzar), until the very time of his land come;" i.e., till the time in which the empire should be seized by Cyrus. Here there is no mention of Neriglissar nor Laborosoarchod; but as they were usurpers, they might have been purposely passed by. But there remains one difficulty still: Belshazzar is expressly called the son of Nebuchadnezzar by the queen mother, Jer 27:11 : "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." The solution of this difficulty is, that in Scripture the name of son is indifferently given to sons and grandsons, and even to great grandsons. And perhaps the repetition in the above verse may imply this: "The king, Nebuchadnezzar thy father, the king thy father." The king thy father's father, and consequently thy grandfather. If it have not some such meaning as this, it must be considered an idle repetition. As to the two other kings, Neriglissar and Laborosoarchod, mentioned by Josephus and Berosus, and by whom the chronology is so much puzzled, they might have been some petty kings, or viceroys, or satraps, who affected the kingdom, and produced disturbances, one for four years, and the other for nine months; and would in consequence not be acknowledged in the Babylonish chronology, nor by the sacred writers, any more than finally unsuccessful rebels are numbered among the kings of those nations which they have disturbed. I believe the only sovereigns we can acknowledge here are the following:
1. Nabopolassar;
2. Nebuchadnezzar;
3. Evil-merodach
4. Belshazzar; and with this last the Chaldean empire ended.
To a thousand of his lords - Perhaps this means lords or satraps, that were each over one thousand men. But we learn from antiquity that the Persian kings were very profuse in their entertainments; but it does not follow that the Chaldeans were so too. Besides, one thousand lords and their appropriate attendants would have been very inconvenient in a nocturnal assembly. The text, however, supports the common translation. Literally, "Belshazzar the king made bread for his lords a thousand; and against the thousand he drank wine." That is, say some, he was a very great drinker.
Albert Barnes: Notes on the Bible - 1834
5:1: Belshazzar the king - See Introduction to the chapter, Section II. In the Introduction to the chapter here referred to, I have stated what seemed to be necessary in order to illustrate the history of Belshazzar, so far as that can be now known. The statements in regard to this monarch, it is well understood, are exceedingly confused, and the task of reconciling them is now hopeless. Little depends, however, in the interpretation of this book, on the attempt to reconcile them, for the narrative here given is equally credible, whichever of the accounts is taken, unless that of Berosus is followed. But it may not be improper to exhibit here the two principal accounts of the successors of Nebuchadnezzar, that the discrepancy may be distinctly seen. I copy from the Pictorial Bible. "The common account we shall collect from L'Art de Verifier les Dates, and the other from Hales' "Analysis," disposing them in opposite colums for the sake of comparison:
Comparison of Historical Accounts of Nebuchadnezzar From L'Art de Verifier From Hales's Analysis 605 Nebuchacnezzar, who was succeeded by his son. 604 Nebuchadnezzar was succeeded by his son. 562 Evil-Merodach, who, having provoked general indignation by his tyranny and atrocities, was, after a short reign of about two years, assassinated by his brother-in-law. 561 Evil-Merodach, or Ilverodam, who was slain in a battle against the Medes and Persians, and was succeeded by his son. 560 Nerigilassar, or Nericassolassar, who was regarded as a deliverer and succeeded by the choice of the nation. He perished in a battle by Cyrus, and was succeeded by his son. 558 Neriglissar, Niricassolassar, or Belshazzar, the common accounts of whom seem to combine what is said both of Neriglissar, and his son opposite. He was killed by conspirators on the night of the 'impious feast,' leaving a son (a boy). 555 Laborosoarchod, notorious for his cruelty and oppression, and who was assassinated by two nobles, Gobryas and Gadatas, whose sons he had slain. The vacant throne was then ascended by. 553 Laborosoarchod, on whose death, nine months after, the dynasty became extinct, and the kingdom came peaceably to 'Darius the Mede,' or Cyaxares who, on the will-known policy of the Medes and Persians, appointed a Babylonian nobleman, named Nabonadius, or Labynetus, to be king, or viceroy. This person Rev_otled against Cyrus, who had succeeded to the united empire of the Medes and Persians. Cyrus could not immediately attend to him, but at last marched to Babylon, took the city, b. c. 536, as foretold by the prophets. 554 Nabonadius, the Labynetus of Herodotus, the Naboandel of Josephus, and the Belshazzar of Daniel, who was the son of Evil-Merodach, and who now succeeded to the throne of his 538 father. After a voluptuous reign, his city was taken by the Persians under Cyrus, on which occasion he lost his life.
It will be observed that the principal point of difference in these accounts is, that Hales contends that the succession of Darius the Mede to the Babylonian throne was not attended with war; that Belshazzar was not the king in whose time the city was taken by Cyrus; and, consequently, that the events which took place this night were quite distinct from and anterior to that siege and capture of the city by the Persian king which Isaiah and Jeremiah so remarkably foretold.
Made a great feast - On what occasion this feast was made is not stated, but is was not improbably an annual festival in honor of some of the Babylonian deities. This opinion seems to be countenanced by the words of the Codex Chisianus, "Belshazzar the king made a great festival ἐν ἡμέρᾳ ἐγκαινισμοῦ τῶν βασιλείων en hē mera engkainismou tō n basileiō n) on the day of the dedication of his kingdom;" and in Dan 5:4 it is said that "they praised the gods of gold, of silver, and of brass," etc.
To a thousand of his lords - The word thousand here is doubtless used as a general term to denote a very large number. It is not improbable, however, that this full number was assembled on such an occasion. "Ctesias says, that the king of Persia furnished provisions daily for fifteen thousand men. Quintus Curtius says that ten thousand men were present at a festival of Alexander the Great; and Statius says of Domitian, that he ordered, on a certain occasion, his guests 'to sit down at a thousand tables.' " - Prof. Stuart, in loc.
And drank wine before the thousand - The Latin Vulgate here is, "And each one drank according to his age." The Greek of Theodotion, the Arabic, and the Coptic is, "and wine was before the thousand." The Chaldee, however, is, as in our version, "he drank wine before the thousand." As he was the lord of the feast, and as all that occurred pertained primarily to him, the design is undoubtedly to describe his conduct, and to show the effect which the drinking of wine had on him. He drank it in the most public manner, setting an example to his lords, and evidently drinking it to great excess.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: made: Gen 40:20; Est 1:3; Isa 21:4, Isa 21:5, Isa 22:12, Isa 22:14; Jer 51:39, Jer 51:57; Nah 1:10; Mar 6:21, Mar 6:22
Carl Friedrich Keil and Franz Delitzsch
5:1
The verses describe the progress of Belshazzar's magnifying himself against the living Do, whereby the judgment threatened came upon him and his kingdom. A great feast, which the king gave to his officers of state and to his wives, furnished the occasion for this.
The name of the king, בּלשׁאצּר, contains in it the two component parts of the name which Daniel had received (Dan 1:7), but without the interposed E, whereby it is distinguished from it. This distinction is not to be overlooked, although the lxx have done so, and have written the two names, as if they were identical, Balta'sar. The meaning of the name is as yet unknown. לחם, meal-time, the festival. The invitation to a thousand officers of state corresponds to the magnificence of Oriental kings. According to Ctesias (Athen. Deipnos. iv. 146), 15, 000 men dined daily from the table of the Persian king (cf. Esther 1:4). To account for this large number of guests, it is not necessary to suppose that during the siege of Babylon by Cyrus a multitude of great officers from all parts of the kingdom had fled for refuge to Babylon. The number specified is evidently a round number, i.e., the number of the guests amounted to about a thousand. The words, he drank wine before the thousand (great officers), are not, with Hvernick, to be explained of drinking first, or of preceding them in drinking, or of drinking a toast to them, but are to be understood according to the Oriental custom, by which at great festivals the king sat at a separate table on an elevated place, so that he had the guests before him or opposite to him. The drinking of wine is particularly noticed as the immediate occasion of the wickedness which followed.
Dan 5:2
חמרא בּטעם, while he tasted the wine, i.e., when the wine was relished by him; thus "in the wanton madness of one excited by wine, Prov 20:1" (Hitz.). From these words it appears that Belshazzar commanded the temple vessels which Nebuchadnezzar had carried away from Jerusalem to be brought, not, as Hvernick thinks, for the purpose of seeking, in his anxiety on account of the siege of the city, the favour of the God of the Jews, but to insult this God in the presence of his own gods. The supposition of anxiety on account of the siege does not at all harmonize with the celebration of so riotous a festival. Besides, the vessels are not brought for the purpose of making libations in order to propitiate the God to whom they were consecrated, but, according to the obvious statement of the text, only to drink out of them from the madness of lust. וישׁתּון, that they may drink; before the imperf. expresses the design of the bringing of the vessels. ב שׁתה, to drink out of, as Gen 44:5; Amos 6:6. שׁגלן, the wives of the king; cf. Neh 2:6 with Ps 45:10. לחנן, concubines; this word stands in the Targg. for the Hebr. פּלּגשׁ. The lxx have here, and also at Dan 5:23, omitted mention of the women, according to the custom of the Macedonians, Greeks, and Romans (cf. Herod. Ch. 5:18; Corn. Nep. proem. 6); but Xenophon (Cyr. v. 2. 28) and Curtius (v. 1. 38) expressly declare that among the Babylonians the wives also were present at festivals.
Dan 5:3
היכלא denotes the holy place of the temple, the inner apartment of the temple, as at 3Kings 6:3; Ezek 41:1. אשׁתּיו for שׁתיו, with אprosthet., cf. Winer, chald. Gr. 23, 1.
Dan 5:4
In this verse the expression they drank wine is repeated for the purpose of making manifest the connection between the drinking and the praising of the gods. The wickedness lay in this, that they drank out of the holy vessels of the temple of the God of Israel to glorify (שׁבּח, to praise by the singing of songs) their heathen gods in songs of praise. In doing this they did not only place "Jehovah on a perfect level with their gods" (Hvernick), but raised them above the Lord of heaven, as Daniel (Dan 5:23) charged the king. The carrying away of the temple vessels to Babylon and placing them in the temple of Bel was a sign of the defeat of the God to whom these vessels were consecrated (see under Dan 1:2); the use of these vessels in the drinking of wine at a festival, amid the singing of songs in praise of the gods, was accordingly a celebrating of these gods as victorious over the God of Israel. And it was not a spirit of hostility aroused against the Jews which gave occasion, as Kranichfeld has well remarked, to this celebration of the victory of his god; but, as the narrative informs us, it was the reckless madness of the drunken king and of his drunken guests (cf. Dan 5:2) during the festival which led them to think of the God of the Jews, whom they supposed they had subdued along with His people, although He had by repeated miracles forced the heathen world-rulers to recognise His omnipotence (cf. Dan 2:47; 3:32f., 4:14 [Dan 4:17], 31 [34], 34 [37]). In the disregard of these revelations consisted, as Daniel represents to Belshazzar (cf. Dan 5:18), the dishonour done to the Lord of heaven, although these vessels of the sanctuary might have been profaned merely by using them as common drinking vessels, or they might have been used also in religious libations as vessels consecrated to the gods, of which the text makes no mention, although the singing of songs to the praise of the gods along with the drinking makes the offering of libations very probable. The six predicates of the gods are divided by the copula וinto two classes: gold and silver - brass, iron, wood and stone, in order to represent before the eyes in an advancing degree the vanity of these gods.
Geneva 1599
5:1 (a) Belshazzar the king made a great feast to a thousand of his lords, and drank wine (b) before the thousand.
(a) Daniel recites this history of King Belshazzar, Evilmerodach's son, to show God's judgments against the wicked for the deliverance of his Church, and how the prophecy of Jeremiah was true, that they would be delivered after seventy years.
(b) The kings of the east part then used to commonly sit alone, and disdained that any should sit in their company: and now to show his power, and how little he thought of his enemy, which then besieged Babylon, made a solemn banquet, and used excess in their company, which is meant here by drinking wine: thus the wicked are very lax in morals and negligent, when their destruction is at hand.
John Gill
5:1 Belshazzar the king made a great feast,.... This king was not the immediate successor of Nebuchadnezzar, but Evilmerodach, Jer 52:31, who, according to Ptolemy's canon, reigned two years; then followed Neriglissar, his sister's husband, by whom he was slain, and who usurped the throne, and reigned four years; he died in the beginning of his fourth year, and left a son called Laborosoarchod, who reigned but nine months, which are placed by Ptolemy to his father's reign, and therefore he himself is not mentioned in the canon; and then followed this king, who by Ptolemy is called Nabonadius; by Berosus, Nabonnedus (t) by Abydenus (u), Nabannidochus; by Herodotus (w), Labynitus; and by Josephus (x), Naboandelus, who, according to him, is the same with Belshazzar; whom some confound with the son of Neriglissar; others take him to be the same with Evilmerodach, because he here immediately follows Nebuchadnezzar, and is called his son, Dan 5:11, and others that he was a younger brother, so Jarchi and Theodoret; but the truth is, that he was the son of Evilmerodach, and grandson of Nebuchadnezzar, which agrees with the prophecy in Jer 27:7, for though Nebuchadnezzar is called his father, and he his son, Dan 5:2 this is said after the manner of the eastern nations, who used to call ancestors fathers, and their more remote posterity sons. He had his name Belshazzar from the idol Bel, and may be rendered, "Bel's treasurer": though, according to Saadiah, the word signifies "a searcher of treasures", of his ancestors, or of the house of God. Hillerus translates it, "Bel hath hidden". This king
made a great feast; or "bread" (y), which is put for all provisions; it was great, both on account of plenty of food, variety of dishes, and number of guests, and those of the highest rank and quality. On what account this feast was made is not easy to say; whether out of contempt of Cyrus and his army, by whom he was now besieged, and to show that he thought himself quite safe and secure in a city so well walled and fortified, and having in it such vast quantities of provision; or whether it was on account of a victory he had obtained that morning over the Medes and Persians, as Josephus Ben Gorion (z) relates; and therefore in the evening treated his thousand lords, who had been engaged in battle with him, and behaved well: though it seems to have been an anniversary feast; since, according to Xenophon and Herodotus, Cyrus knew of it before hand; either on account of the king's birthday, or in honour to his gods, particularly Shach, which was called the Sachaenan feast; See Gill on Jer 25:26, Jer 51:41 which seems most likely, since these were praised at this time, and the vessels of the temple of God at Jerusalem profaned, Dan 5:2, this feast was prophesied of by Isaiah, Is 21:5 and by Jeremiah, Jer 51:39, it had its name from Shach, one of their deities, of which See Gill on Dan 1:4, Dan 1:7 the same with Belus or the sun. The feasts kept in honour of it were much like the Saturnalia of the Romans, or the Purim of the Jews; and were kept eleven days together, in which everyone did as he pleased, no order and decorum being observed; and, for five of those days especially, there was no difference between master and servant, yea, the latter had the government of the former; and they spent day and night in dancing and drinking, and in all excess of riot and revelling (a); and in such like manner the Babylonians were indulging themselves, when their city was taken by Cyrus, as the above writers assert (b); and from the knowledge Cyrus had of it, it appears to be a stated feast, and very probably on the above account. According to Strabo (c), there was a feast of this name among the Persians, which was celebrated in honour of the goddess Anais, Diana, or the moon; and at whose altar they placed together Amanus and Anandratus, Persian demons; and appointed a solemn convention once a year, called Saca. Some say the occasion of it was this; that Cyrus making an expedition against the Sacse, a people in Scythia, pretended a flight, and left his tents full of all provisions, and especially wine, which they finding, filled themselves with it; when he returning upon them, finding some overcome with wine and stupefied, others overwhelmed with sleep, and others dancing and behaving in a bacchanalian way, they fell into his hands, and almost all of them perished; and taking this victory to be from the gods, he consecrated that day to the god of his country, and called it Sacaea; and wherever there was a temple of this deity, there was appointed a bacchanalian feast, in which men, and women appeared night and day in a Scythian habit, drinking together, and behaving to one another in a jocose and lascivious manner; but this could not be the feast now observed at Babylon, though it is very probable it was something of the like nature, and observed in much the same manner. And was made "to a thousand of his lords"; his nobles, the peers of his realm, governors of provinces, &c.; such a number of guests Ptolemy king of Egypt feasted at one time of Pompey's army, as Pliny from Varro relates (d); but Alexander far exceeded, who at a wedding had nine (some say ten) thousand at his tables, and gave to everyone a cup of gold, to offer wine in honour of the gods (e); and Pliny reports (f) of one Pythius Bythinus, who entertained the whole army of Xerxes with a feast, even seven hundred and eighty eight thousand men.
And drank wine before the thousand; not that he strove with them who should drink most, or drank to everyone of them separately, and so a thousand cups, as Jacchiades suggests; but he drank in the presence of them, to show his condescension and familiarity; this being, as Aben Ezra observes, contrary to the custom of kings, especially of the eastern nations, who were seldom seen in public. This feast was kept in a large house or hall, as Josephus (g) says, afterwards called the banqueting house, Dan 5:10.
(t) Apud Joseph. contr. Apion. l. 1. (u) Apud Euseb. Evangel. l. 9. c. 41. p. 457. (w) Clio, sive l. 1. c. 188. (x) Antiqu. l. 10. c. 11. sect. 2. (y) "panem", Montanus, Piscator. All food is called bread, Jarchi in Lev. xxi. 17. (z) Hist. Hebr. l. 1. c. 5. p. 24. (a) Athenaei Deipnosophist. l. 14. c. 10. ex Beroso & Ctesia. (b) Xenophon. Cyropaedia, l. 7. c. 23. Herodot. Clio, sive l. 1. c. 191. (c) Geograph. l. 11. p. 352, 353. (d) Nat. Hist. l. 33. c. 10. (e) Plutarch. in Vit. Alexand. (f) Ut supra. (Nat. Hist. l. 33. c. 10.) (g) Antiqu. l. 10. c. 11. sect. 2.
John Wesley
5:1 Belshazzar - The grandson of Nebuchadnezzar. Made a great feast - After the manner of the eastern kings who shewed their magnificence this way. But this is prodigious that he should carouse when the city was besieged, and ready to be taken by Darius the Mede.
Robert Jamieson, A. R. Fausset and David Brown
5:1 BELSHAZZAR'S IMPIOUS FEAST; THE HANDWRITING ON THE WALL INTERPRETED BY DANIEL OF THE DOOM OF BABYLON AND ITS KING. (Dan. 5:1-31)
Belshazzar--RAWLINSON, from the Assyrian inscriptions, has explained the seeming discrepancy between Daniel and the heathen historians of Babylon, BEROSUS and ABYDENUS, who say the last king (Nabonidus) surrendered in Borsippa, after Babylon was taken, and had an honorable abode in Caramania assigned to him. Belshazzar was joint king with his father (called Minus in the inscriptions), but subordinate to him; hence the Babylonian account suppresses the facts which cast discredit on Babylon, namely, that Belshazzar shut himself up in that city and fell at its capture; while it records the surrender of the principal king in Borsippa (see my Introduction to Daniel). The heathen XENOPHON'S description of Belshazzar accords with Daniel's; he calls him "impious," and illustrates his cruelty by mentioning that he killed one of his nobles, merely because, in hunting, the noble struck down the game before him; and unmanned a courtier, Gadates, at a banquet, because one of the king's concubines praised him as handsome. Daniel shows none of the sympathy for him which he had for Nebuchadnezzar. XENOPHON confirms Daniel as to Belshazzar's end. WINER explains the "shazzar" in the name as meaning "fire."
made . . . feast--heaven-sent infatuation when his city was at the time being besieged by Cyrus. The fortifications and abundant provisions in the city made the king despise the besiegers. It was a festival day among the Babylonians [XENOPHON].
drank . . . before the thousand--The king, on this extraordinary occasion, departed from his usual way of feasting apart from his nobles (compare Esther 1:3).
5:25:2: հրամայեաց բերել զսպաս արծաթոյ եւ զոսկւոյ, զոր եհան Նաբուքոդոնոսոր հայր նորա ՚ի տաճարէն որ յԵրուսաղէմ. զի արբցեն նոքօք թագաւորն եւ մեծամեծք իւր, եւ հարճք եւ կանայք իւր[12140]։ [12140] Բազումք. Զսպասս արծաթոյ։
2 Երբ Բաղդասարը հարբեց, հրամայեց բերել արծաթեայ եւ ոսկեայ այն սպասքը, որ նրա հայր Նաբուքոդոնոսորը աւար էր առել Երուսաղէմի տաճարից, որպէսզի թագաւորը, նրա մեծամեծները, նրա հարճերն ու կանայք դրանցով խմեն:
2 Երբ Բաղտասար գինիէն զուարթացաւ, հրամայեց որ իր հօրը* Նաբուգոդոնոսորին Երուսաղէմի տաճարէն հանած ոսկիէ ու արծաթէ անօթները բերեն, որպէս զի թագաւորն ու իր մեծամեծները, իր կիներն ու հարճերը անոնցմով խմեն։
Եւ իբրեւ ընդ գինիս եմուտ Բաղտասար, հրամայեաց բերել զսպասս արծաթոյ եւ զոսկւոյ, զոր եհան Նաբուքոդոնոսոր հայր նորա ի տաճարէն որ յԵրուսաղէմ, զի արբցեն նոքօք թագաւորն եւ մեծամեծք իւր, եւ հարճք եւ կանայք իւր:

5:2: հրամայեաց բերել զսպաս արծաթոյ եւ զոսկւոյ, զոր եհան Նաբուքոդոնոսոր հայր նորա ՚ի տաճարէն որ յԵրուսաղէմ. զի արբցեն նոքօք թագաւորն եւ մեծամեծք իւր, եւ հարճք եւ կանայք իւր[12140]։
[12140] Բազումք. Զսպասս արծաթոյ։
2 Երբ Բաղդասարը հարբեց, հրամայեց բերել արծաթեայ եւ ոսկեայ այն սպասքը, որ նրա հայր Նաբուքոդոնոսորը աւար էր առել Երուսաղէմի տաճարից, որպէսզի թագաւորը, նրա մեծամեծները, նրա հարճերն ու կանայք դրանցով խմեն:
2 Երբ Բաղտասար գինիէն զուարթացաւ, հրամայեց որ իր հօրը* Նաբուգոդոնոսորին Երուսաղէմի տաճարէն հանած ոսկիէ ու արծաթէ անօթները բերեն, որպէս զի թագաւորն ու իր մեծամեծները, իր կիներն ու հարճերը անոնցմով խմեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:25:2 Вкусив вина, Валтасар приказал принести золотые и серебряные сосуды, которые Навуходоносор, отец его, вынес из храма Иерусалимского, чтобы пить из них царю, вельможам его, женам его и наложницам его.
5:1 Βαλτασαρ βαλτασαρ the βασιλεὺς βασιλευς monarch; king ἐποίησεν ποιεω do; make ἑστιατορίαν εστιατορια great; loud τοῖς ο the ἑταίροις εταιρος partner αὐτοῦ αυτος he; him καὶ και and; even ἔπινεν πινω drink οἶνον οινος wine
5:2 בֵּלְשַׁאצַּ֞ר bēlᵊšaṣṣˈar בֵּלְשַׁאצַּר Belshazzar אֲמַ֣ר׀ ʔᵃmˈar אמר say בִּ bi בְּ in טְעֵ֣ם ṭᵊʕˈēm טְעֵם sense חַמְרָ֗א ḥamrˈā חֲמַר wine לְ lᵊ לְ to הַיְתָיָה֙ hayᵊṯāyˌā אתה come לְ lᵊ לְ to מָאנֵי֙ mānˌê מָאן vessel דַּהֲבָ֣א dahᵃvˈā דְּהַב gold וְ wᵊ וְ and כַסְפָּ֔א ḵaspˈā כְּסַף silver דִּ֤י dˈî דִּי [relative] הַנְפֵּק֙ hanpˌēq נפק go out נְבוּכַדְנֶצַּ֣ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar אֲב֔וּהִי ʔᵃvˈûhî אַב father מִן־ min- מִן from הֵיכְלָ֖א hêḵᵊlˌā הֵיכַל palace דִּ֣י dˈî דִּי [relative] בִ vi בְּ in ירוּשְׁלֶ֑ם yrûšᵊlˈem יְרוּשְׁלֶם Jerusalem וְ wᵊ וְ and יִשְׁתֹּ֣ון yištˈôn שׁתה drink בְּהֹ֗ון bᵊhˈôn בְּ in מַלְכָּא֙ malkˌā מֶלֶךְ king וְ wᵊ וְ and רַבְרְבָנֹ֔והִי ravrᵊvānˈôhî רַבְרְבָנִין lords שֵׁגְלָתֵ֖הּ šēḡᵊlāṯˌēh שֵׁגַל concubine וּ û וְ and לְחֵנָתֵֽהּ׃ lᵊḥēnāṯˈēh לְחֵנָה maid
5:2. praecepit ergo iam temulentus ut adferrentur vasa aurea et argentea quae asportaverat Nabuchodonosor pater eius de templo quod fuit in Hierusalem ut biberent in eis rex et optimates eius uxoresque eius et concubinaeAnd being now drunk, he commanded that they should bring the vessels of gold and silver, which Nabuchodonosor, his father, had brought away out of the temple, that was in Jerusalem, that the king and his nobles, and his wives, and his concubines, might drink in them.
2. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which Nebuchadnezzar his father had taken out of the temple which was in Jerusalem; that the king and his lords, his wives and his concubines, might drink therein.
5:2. And so, when they were drunk, he instructed that the vessels of gold and silver should be brought, which Nebuchadnezzar, his father, had carried away from the temple, which was in Jerusalem, so that the king, and his nobles, and his wives, and the concubines, might drink from them.
5:2. 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.
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:

5:2 Вкусив вина, Валтасар приказал принести золотые и серебряные сосуды, которые Навуходоносор, отец его, вынес из храма Иерусалимского, чтобы пить из них царю, вельможам его, женам его и наложницам его.
5:1
Βαλτασαρ βαλτασαρ the
βασιλεὺς βασιλευς monarch; king
ἐποίησεν ποιεω do; make
ἑστιατορίαν εστιατορια great; loud
τοῖς ο the
ἑταίροις εταιρος partner
αὐτοῦ αυτος he; him
καὶ και and; even
ἔπινεν πινω drink
οἶνον οινος wine
5:2
בֵּלְשַׁאצַּ֞ר bēlᵊšaṣṣˈar בֵּלְשַׁאצַּר Belshazzar
אֲמַ֣ר׀ ʔᵃmˈar אמר say
בִּ bi בְּ in
טְעֵ֣ם ṭᵊʕˈēm טְעֵם sense
חַמְרָ֗א ḥamrˈā חֲמַר wine
לְ lᵊ לְ to
הַיְתָיָה֙ hayᵊṯāyˌā אתה come
לְ lᵊ לְ to
מָאנֵי֙ mānˌê מָאן vessel
דַּהֲבָ֣א dahᵃvˈā דְּהַב gold
וְ wᵊ וְ and
כַסְפָּ֔א ḵaspˈā כְּסַף silver
דִּ֤י dˈî דִּי [relative]
הַנְפֵּק֙ hanpˌēq נפק go out
נְבוּכַדְנֶצַּ֣ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar
אֲב֔וּהִי ʔᵃvˈûhî אַב father
מִן־ min- מִן from
הֵיכְלָ֖א hêḵᵊlˌā הֵיכַל palace
דִּ֣י dˈî דִּי [relative]
בִ vi בְּ in
ירוּשְׁלֶ֑ם yrûšᵊlˈem יְרוּשְׁלֶם Jerusalem
וְ wᵊ וְ and
יִשְׁתֹּ֣ון yištˈôn שׁתה drink
בְּהֹ֗ון bᵊhˈôn בְּ in
מַלְכָּא֙ malkˌā מֶלֶךְ king
וְ wᵊ וְ and
רַבְרְבָנֹ֔והִי ravrᵊvānˈôhî רַבְרְבָנִין lords
שֵׁגְלָתֵ֖הּ šēḡᵊlāṯˌēh שֵׁגַל concubine
וּ û וְ and
לְחֵנָתֵֽהּ׃ lᵊḥēnāṯˈēh לְחֵנָה maid
5:2. praecepit ergo iam temulentus ut adferrentur vasa aurea et argentea quae asportaverat Nabuchodonosor pater eius de templo quod fuit in Hierusalem ut biberent in eis rex et optimates eius uxoresque eius et concubinae
And being now drunk, he commanded that they should bring the vessels of gold and silver, which Nabuchodonosor, his father, had brought away out of the temple, that was in Jerusalem, that the king and his nobles, and his wives, and his concubines, might drink in them.
5:2. And so, when they were drunk, he instructed that the vessels of gold and silver should be brought, which Nebuchadnezzar, his father, had carried away from the temple, which was in Jerusalem, so that the king, and his nobles, and his wives, and the concubines, might drink from them.
5:2. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Протекавший обычным порядком, пир Валтасара неожиданно закончился глумлением над Богом, выраженным в превращении посвященных Ему сосудов в пиршественные чаши и в хвалебных песнопениях в честь богов языческих. Первое говорило, что в глазах верующих Бог израильский не заслуживает никакого уважения - Его сосуды взяты для низкого употребления, вторые еще более усиливали и подчеркивали эту мысль, - богохульственно противопоставляли могущество языческих богов бессилию Бога еврейского. Поэтому вполне прав Иосиф Флавий, называя Валтасара "дерзновеннее" Навуходоносора, не посмевшего употреблять сосуды иерусалимского храма для себя и положившего их в храме своего бога.
Adam Clarke: Commentary on the Bible - 1831
5:2: Whiles he tasted the wine - He relished it, got heated by it, and when Wine got fully in, Wit went wholly out; and in consequence he acted the profane part of which we immediately read.
Albert Barnes: Notes on the Bible - 1834
5:2: Belshazzar, while he tasted the wine - As the effect of tasting the wine - stating a fact which is illustrated in every age and land, that men, under the influence of intoxicating drinks, will do what they would not do when sober. In his sober moments it would seem probable that he would have respected the vessels consecrated to the service of religion, and would not have treated them with dishonor by introducing them for purposes of Rev_elry.
Commanded to bring the golden and silver vessels - These vessels had been carefully deposited in some place as the spoils of victory (see Dan 1:2), and it would appear that they had not before been desecrated for purposes of feasting. Belshazzar did what other men would have done in the same condition. He wished to make a display; to do something unusually surprising; and, though it had not been contemplated when the festival was appointed to make use of these vessels, yet, under the excitement of wine, nothing was too sacred to be introduced to the scenes of intoxication; nothing too foolish to be done. In regard to the vessels taken from the temple at Jerusalem, see the note at Dan 1:2.
Which his father Nebuchadnezzar had taken - Margin, "grandfather." According to the best account which we have of Belshazzar, he was the son of Evil-Merodach, who was the son of Nebuchadnezzar (see the Introduction to the chapter, Section II.), and therefore the word is used here, as in the margin, to denote grandfather. Compare Jer 27:7. See the note at Isa 14:22. The word father is often used in a large signification. See Sa2 9:7; also the notes at Mat 1:1. There is no improbability in supposing that this word would be used to denote a grandfather, when applied to one of the family or dynasty of Nebuchadnezzar The fact that Belshazzar is here called "the son" of Nebuchadnezzar has been made a ground of objection to the credibility of the book of Daniel, by Lengerke, p. 204. The objection is, that the "last king of Babylon was "not" the son of Nebuchadnezzar." But, in reply to this, in addition to the remarks above made, it may be observed that it is not necessary, in vindicating the assertion in the text, to suppose that he was the "immediate" descendant of Nebuchadnezzar, in the first degree. "The Semitic use of the word in question goes far beyond the first degree of descent, and extends the appellation of "son" to the designation "grandson," and even of the most remote posterity. In Ezr 6:14, the prophet Zechariah is called "the son of Iddo;" in Zac 1:1, Zac 1:7, the same person is called "the son of Berechiah, the son of Iddo." So Isaiah threatens Hezekiah Isa 39:7 that the sons whom he shall beget shall be conducted as exiles to Babylon; in which case, however, four generations intervened before this happened. So in Mat 1:1, 'Jesus Christ, the son of David, the son of Abraham.' And so we speak every day: 'The sons of Adam, the sons of Abraham, the sons of Israel, the sons of the Pilgrims,' and the like." - Prof. Stuart, "Com. on Dan." p. 144.
That the king and his princes, his wives, and his concubines, might drink therein - Nothing is too sacred to be profaned when men are under the influence of wine. They do not hesitate to desecrate the holiest things, and vessels taken from the altar of God are regarded with as little Rev_erence as any other. It would seem that Nebuchadnezzar had some respect for these vessels, as having been employed in the purposes of religion; at least so much respect as to lay them up as trophies of victory, and that this respect had been shown for them under the reign of his successors, until the exciting scenes of this "impious feast" occurred, when all veneration for them vanished. It was not very common for females in the East to be present at such festivals as this, but it would seem that all the usual restraints of propriety and decency came to be disregarded as the feast advanced. The "wives and concubines" were probably not present when the feast began, for it was made for "his lords" Dan 5:1; but when the scenes of Rev_elry had advanced so far that it was proposed to introduce the sacred vessels of the temple, it would not be unnatural to propose also to introduce the females of the court.
A similar instance is related in the book of Esther. In the feast which Ahasuerus gave, it is said that "on the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, etc., the seven chamberlains that served in the presence of Ahasuerus the king, to bring Vashti the queen before the king with the crown royal, to show the people and the princes her beauty," etc. Est 1:10-11. Compare Joseph. "Ant." b. xi. ch. 6: Section 1. The females that were thus introduced to the banquet were those of the harem, yet it would seem that she who was usually called "the queen" by way of eminence, or the queen-mother (compare the note at Est 5:10), was not among them at this time. The females in the court of an Oriental monarch were divided into two classes; those who were properly concubines, and who had none of the privileges of a wife; and those of a higher class, and who were spoken of as wives, and to whom pertained the privileges of that relation. Among the latter, also, in the court of a king, it would seem that there was one to whom properly belonged the appellation of "queen;" that is, probably, a favorite wife whose children were heirs to the crown. See Bertholdt, in loc. Compare Sa2 5:13; Kg1 11:3; Sol 6:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: Belshazzar: Belshazzar is said by Josephus to be the same as Naboandelus, the Nabonadius of Ptolemy, and the Labynetus of Herodotus. He reigned seven years, during which time he was engaged in unsuccessful wars with the Medes and Persians; and at this very time was besieged by Cyrus.
the golden: Dan 1:2; Kg2 24:13, Kg2 25:15; Ch2 36:10, Ch2 36:18; Ezr 1:7-11; Jer 27:16-22; Jer 52:19
father: or, grandfather, Dan 5:11, Dan 5:13, Dan 5:18; Sa2 9:7; Kg2 8:25-27; Ch2 11:20, Ch2 15:16; Jer 27:7
taken out: Chal, brought forth
might: Dan 5:4, Dan 5:23
Geneva 1599
5:2 Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his (c) 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.
(c) Meaning his grandfather.
John Gill
5:2 Belshazzar, while he tasted the wine,.... As he was drinking his cups, and delighted with the taste of the wine, and got merry with it: or, "by the advice of the wine" (h), as Aben Ezra and Jarchi interpret it, by a personification; as if that dictated to him, and put him upon doing what follows; and which often puts both foolish and wicked things into the heads of men, and upon doing them: then he
commanded to bring the golden and silver vessels, which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; what these vessels were, and the number of them, we learn from the delivery of them afterwards to the prince of Judah by Cyrus, Ezra 1:9, these were put into the temple of Bel by Nebuchadnezzar, Dan 1:2 and from thence they were now ordered to be brought to the king's palace, and to the apartment where he and his nobles were drinking:
that the king, and his princes, his wives, and his concubines, might drink therein; Saadiah says, this day the seventy years' captivity ended; and so, in contempt of the promise and prophecy of it, he ordered the vessels to be brought out and drank in, to show that in vain the Jews expected redemption from it.
(h) "vino dictante", Tigurine version.
John Wesley
5:2 To bring the vessels - Triumphing thereby over God and his people.
Robert Jamieson, A. R. Fausset and David Brown
5:2 whiles he tasted the wine--While under the effects of wine, men will do what they dare not do when sober.
his father Nebuchadnezzar--that is, his forefather. So "Jesus . . . the son of David, the son of Abraham" (Mt 1:1). Daniel does not say that the other kings mentioned in other writers did not reign between Belshazzar and Nebuchadnezzar, namely, Evil-merodach (Jer 52:31), Neriglissar, his brother-in-law, and Laborasoarchod (nine months). BEROSUS makes Nabonidus, the last king, to have been one of the people, raised to the throne by an insurrection. As the inscriptions show that Belshazzar was distinct from, and joint king with, him, this is not at variance with Daniel, whose statement that Belshazzar was son (grandson) of Nebuchadnezzar is corroborated by Jeremiah (Jer 27:7). Their joint, yet independent, testimony, as contemporaries, and having the best means of information, is more trustworthy than any of the heathen historians, if there were a discrepancy. Evil-merodach, son of Nebuchadnezzar (according to BEROSUS), reigned but a short time (one or two years), having, in consequence of his bad government, been dethroned by a plot of Neriglissar, his sister's husband; hence Daniel does not mention him. At the elevation of Nabonidus as supreme king, Belshazzar, the grandson of Nebuchadnezzar, was doubtless suffered to be subordinate king and successor, in order to conciliate the legitimate party. Thus the seeming discrepancy becomes a confirmation of genuineness when cleared up, for the real harmony must have been undesigned.
wives . . . concubines--not usually present at feasts in the East, where women of the harem are kept in strict seclusion. Hence Vashti's refusal to appear at Ahasuerus' feast (Esther 1:9-12). But the Babylonian court, in its reckless excesses, seems not to have been so strict as the Persian. XENOPHON [CyropÃ&brvbr;dia, 5.2,28] confirms Daniel, representing a feast of Belshazzar where the concubines are present. At the beginning "the lords" (Dan 5:1), for whom the feast was made, alone seem to have been present; but as the revelry advanced, the women were introduced. Two classes of them are mentioned, those to whom belonged the privileges of "wives," and those strictly concubines (2Kings 5:13; 3Kings 11:3; Song 6:8).
5:35:3: Եւ բերին զսպասսն զոսկեղէնս եւ զարծաթեղէնս, զոր բերեալ էր ՚ի տաճարէն Աստուծոյ՝ որ է՛ր յԵրուսաղէմ. եւ ըմպէին նոքօք թագաւորն եւ մեծամեծք իւր, եւ հարճք նորա՝ եւ կանայք։
3 Բերեցին ոսկեայ եւ արծաթեայ սպասքը, որ վերցուած էր Աստծու տաճարից, որ Երուսաղէմում էր, եւ թագաւորն ու նրա մեծամեծները, նրա հարճերն ու կանայք խմում էին դրանցով:
3 Ուստի Երուսաղէմ եղող Աստուծոյ տանը տաճարէն հանուած ոսկի անօթները բերին եւ թագաւորն ու իր մեծամեծները, իր կիներն ու հարճերը անոնցմով խմեցին։
Եւ բերին զսպասսն զոսկեղէնս [67]եւ զարծաթեղէնս``, զոր բերեալ էր ի տաճարէն Աստուծոյ` որ էր յԵրուսաղէմ. եւ ըմպէին նոքօք թագաւորն եւ մեծամեծք իւր, եւ հարճք նորա եւ կանայք:

5:3: Եւ բերին զսպասսն զոսկեղէնս եւ զարծաթեղէնս, զոր բերեալ էր ՚ի տաճարէն Աստուծոյ՝ որ է՛ր յԵրուսաղէմ. եւ ըմպէին նոքօք թագաւորն եւ մեծամեծք իւր, եւ հարճք նորա՝ եւ կանայք։
3 Բերեցին ոսկեայ եւ արծաթեայ սպասքը, որ վերցուած էր Աստծու տաճարից, որ Երուսաղէմում էր, եւ թագաւորն ու նրա մեծամեծները, նրա հարճերն ու կանայք խմում էին դրանցով:
3 Ուստի Երուսաղէմ եղող Աստուծոյ տանը տաճարէն հանուած ոսկի անօթները բերին եւ թագաւորն ու իր մեծամեծները, իր կիներն ու հարճերը անոնցմով խմեցին։
zohrab-1805▾ eastern-1994▾ western am▾
5:35:3 Тогда принесли золотые сосуды, которые взяты были из святилища дома Божия в Иерусалиме; и пили из них царь и вельможи его, жены его и наложницы его.
5:2 καὶ και and; even ἀνυψώθη ανυψοω the καρδία καρδια heart αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak ἐνέγκαι φερω carry; bring τὰ ο the σκεύη σκευος vessel; jar τὰ ο the χρυσᾶ χρυσεος of gold; golden καὶ και and; even τὰ ο the ἀργυρᾶ αργυρεος of silver τοῦ ο the οἴκου οικος home; household τοῦ ο the θεοῦ θεος God ἃ ος who; what ἤνεγκε φερω carry; bring Ναβουχοδονοσορ ναβουχοδονοσορ the πατὴρ πατηρ father αὐτοῦ αυτος he; him ἀπὸ απο from; away Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even οἰνοχοῆσαι οινοχοεω in αὐτοῖς αυτος he; him τοῖς ο the ἑταίροις εταιρος partner αὐτοῦ αυτος he; him
5:3 בֵּ bē בְּ in אדַ֗יִן ʔḏˈayin אֱדַיִן then הַיְתִיו֙ hayᵊṯiʸw אתה come מָאנֵ֣י mānˈê מָאן vessel דַהֲבָ֔א ḏahᵃvˈā דְּהַב gold דִּ֣י dˈî דִּי [relative] הַנְפִּ֗קוּ hanpˈiqû נפק go out מִן־ min- מִן from הֵֽיכְלָ֛א hˈêḵᵊlˈā הֵיכַל palace דִּֽי־ dˈî- דִּי [relative] בֵ֥ית vˌêṯ בַּיִת house אֱלָהָ֖א ʔᵉlāhˌā אֱלָהּ god דִּ֣י dˈî דִּי [relative] בִ vi בְּ in ירֽוּשְׁלֶ֑ם yrˈûšᵊlˈem יְרוּשְׁלֶם Jerusalem וְ wᵊ וְ and אִשְׁתִּ֣יו ʔištˈiʸw שׁתה drink בְּהֹ֗ון bᵊhˈôn בְּ in מַלְכָּא֙ malkˌā מֶלֶךְ king וְ wᵊ וְ and רַבְרְבָנֹ֔והִי ravrᵊvānˈôhî רַבְרְבָנִין lords שֵׁגְלָתֵ֖הּ šēḡᵊlāṯˌēh שֵׁגַל concubine וּ û וְ and לְחֵנָתֵֽהּ׃ lᵊḥēnāṯˈēh לְחֵנָה maid
5:3. tunc adlata sunt vasa aurea quae asportaverat de templo quod fuerat in Hierusalem et biberunt in eis rex et optimates eius uxores et concubinae illiusThen were the golden and silver vessels brought, which he had brought away out of the temple that was in Jeursalem: and the king and his nobles, his wives, and his concubines, drank in them.
3. 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 lords, his wives and his concubines, drank in them.
5:3. Then the gold and silver vessels were presented, which he had carried away from the temple and which had been in Jerusalem, and the king, and his nobles, wives, and concubines, drank from them.
5:3. 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.
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:

5:3 Тогда принесли золотые сосуды, которые взяты были из святилища дома Божия в Иерусалиме; и пили из них царь и вельможи его, жены его и наложницы его.
5:2
καὶ και and; even
ἀνυψώθη ανυψοω the
καρδία καρδια heart
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἐνέγκαι φερω carry; bring
τὰ ο the
σκεύη σκευος vessel; jar
τὰ ο the
χρυσᾶ χρυσεος of gold; golden
καὶ και and; even
τὰ ο the
ἀργυρᾶ αργυρεος of silver
τοῦ ο the
οἴκου οικος home; household
τοῦ ο the
θεοῦ θεος God
ος who; what
ἤνεγκε φερω carry; bring
Ναβουχοδονοσορ ναβουχοδονοσορ the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
οἰνοχοῆσαι οινοχοεω in
αὐτοῖς αυτος he; him
τοῖς ο the
ἑταίροις εταιρος partner
αὐτοῦ αυτος he; him
5:3
בֵּ בְּ in
אדַ֗יִן ʔḏˈayin אֱדַיִן then
הַיְתִיו֙ hayᵊṯiʸw אתה come
מָאנֵ֣י mānˈê מָאן vessel
דַהֲבָ֔א ḏahᵃvˈā דְּהַב gold
דִּ֣י dˈî דִּי [relative]
הַנְפִּ֗קוּ hanpˈiqû נפק go out
מִן־ min- מִן from
הֵֽיכְלָ֛א hˈêḵᵊlˈā הֵיכַל palace
דִּֽי־ dˈî- דִּי [relative]
בֵ֥ית vˌêṯ בַּיִת house
אֱלָהָ֖א ʔᵉlāhˌā אֱלָהּ god
דִּ֣י dˈî דִּי [relative]
בִ vi בְּ in
ירֽוּשְׁלֶ֑ם yrˈûšᵊlˈem יְרוּשְׁלֶם Jerusalem
וְ wᵊ וְ and
אִשְׁתִּ֣יו ʔištˈiʸw שׁתה drink
בְּהֹ֗ון bᵊhˈôn בְּ in
מַלְכָּא֙ malkˌā מֶלֶךְ king
וְ wᵊ וְ and
רַבְרְבָנֹ֔והִי ravrᵊvānˈôhî רַבְרְבָנִין lords
שֵׁגְלָתֵ֖הּ šēḡᵊlāṯˌēh שֵׁגַל concubine
וּ û וְ and
לְחֵנָתֵֽהּ׃ lᵊḥēnāṯˈēh לְחֵנָה maid
5:3. tunc adlata sunt vasa aurea quae asportaverat de templo quod fuerat in Hierusalem et biberunt in eis rex et optimates eius uxores et concubinae illius
Then were the golden and silver vessels brought, which he had brought away out of the temple that was in Jeursalem: and the king and his nobles, his wives, and his concubines, drank in them.
5:3. Then the gold and silver vessels were presented, which he had carried away from the temple and which had been in Jerusalem, and the king, and his nobles, wives, and concubines, drank from them.
5:3. 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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John Gill
5:3 Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem,.... That is, the servants to whom the orders were given fetched them from the temple of Bel, and brought them to the king's house; and though only mention is made of golden vessels, yet no doubt the silver ones were also brought, according to the king's command:
and the king, and his princes, his wives, and his concubines, drank in them; by which they were profaned, being dedicated to holy uses, but now put to common use, and that by such impious persons; and who did it, not on account of the value and antiquity of these vessels, and in admiration of them, and to the honour of their festival; but in contempt of them, and in a profane and scurrilous way, as follows:
Robert Jamieson, A. R. Fausset and David Brown
5:3 This act was not one of necessity, or for honor's sake, but in reckless profanity.
5:45:4: Ըմպէին գինի, եւ օրհնէին զաստուածս զոսկեղէնս՝ եւ զարծաթեղէնս՝ եւ պղնձիս՝ եւ զերկաթիս, եւ զփայտեղէնս՝ եւ զքարեղէնս. եւ զԱստուածն յաւիտենից ո՛չ օրհնեցին, որ ունէր իշխանութիւն ոգւոց նոցա[12141]։ [12141] Ոմանք. Եւ զպղնձեղէնս եւ զերկաթեղէնս... ոչ օրհնէին, որ ունէր զիշխանութիւն հոգւոց նոցա։
4 Գինի էին խմում եւ օրհնում էին ոսկեայ, արծաթեայ, պղնձեայ, երկաթեայ, փայտէ եւ քարէ աստուածներին, իսկ յաւիտենական Աստծուն, որ իշխանութիւն ունէր նրանց հոգիների վրայ, չօրհնեցին:
4 Անոնք գինի խմեցին ու ոսկիէ, արծաթէ, պղնձէ, երկաթէ, փայտէ ու քարէ աստուածները գովեցին։
Ըմպէին գինի, եւ օրհնէին զաստուածս զոսկեղէնս եւ զարծաթեղէնս եւ զպղնձիս եւ զերկաթիս եւ զփայտեղէնս եւ զքարեղէնս. [68]եւ զԱստուածն յաւիտենից ոչ օրհնեցին, որ ունէր իշխանութիւն ոգւոց նոցա:

5:4: Ըմպէին գինի, եւ օրհնէին զաստուածս զոսկեղէնս՝ եւ զարծաթեղէնս՝ եւ պղնձիս՝ եւ զերկաթիս, եւ զփայտեղէնս՝ եւ զքարեղէնս. եւ զԱստուածն յաւիտենից ո՛չ օրհնեցին, որ ունէր իշխանութիւն ոգւոց նոցա[12141]։
[12141] Ոմանք. Եւ զպղնձեղէնս եւ զերկաթեղէնս... ոչ օրհնէին, որ ունէր զիշխանութիւն հոգւոց նոցա։
4 Գինի էին խմում եւ օրհնում էին ոսկեայ, արծաթեայ, պղնձեայ, երկաթեայ, փայտէ եւ քարէ աստուածներին, իսկ յաւիտենական Աստծուն, որ իշխանութիւն ունէր նրանց հոգիների վրայ, չօրհնեցին:
4 Անոնք գինի խմեցին ու ոսկիէ, արծաթէ, պղնձէ, երկաթէ, փայտէ ու քարէ աստուածները գովեցին։
zohrab-1805▾ eastern-1994▾ western am▾
5:45:4 Пили вино, и славили богов золотых и серебряных, медных, железных, деревянных и каменных.
5:3 καὶ και and; even ἠνέχθη φερω carry; bring καὶ και and; even ἔπινον πινω drink ἐν εν in αὐτοῖς αυτος he; him
5:4 אִשְׁתִּ֖יו ʔištˌiʸw שׁתה drink חַמְרָ֑א ḥamrˈā חֲמַר wine וְ֠ wᵊ וְ and שַׁבַּחוּ šabbaḥˌû שׁבח praise לֵֽ lˈē לְ to אלָהֵ֞י ʔlāhˈê אֱלָהּ god דַּהֲבָ֧א dahᵃvˈā דְּהַב gold וְ wᵊ וְ and כַסְפָּ֛א ḵaspˈā כְּסַף silver נְחָשָׁ֥א nᵊḥāšˌā נְחָשׁ copper פַרְזְלָ֖א farzᵊlˌā פַּרְזֶל iron אָעָ֥א ʔāʕˌā אָע wood וְ wᵊ וְ and אַבְנָֽא׃ ʔavnˈā אֶבֶן stone
5:4. bibebant vinum et laudabant deos suos aureos et argenteos et aereos ferreos ligneosque et lapideosThey drank wine, and praised their gods of gold, and of silver, of brass, of iron, and of wood, and of stone.
4. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.
5:4. They drank wine, and they praised their gods of gold, and silver, brass, iron, and wood and stone.
5:4. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.
They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone:

5:4 Пили вино, и славили богов золотых и серебряных, медных, железных, деревянных и каменных.
5:3
καὶ και and; even
ἠνέχθη φερω carry; bring
καὶ και and; even
ἔπινον πινω drink
ἐν εν in
αὐτοῖς αυτος he; him
5:4
אִשְׁתִּ֖יו ʔištˌiʸw שׁתה drink
חַמְרָ֑א ḥamrˈā חֲמַר wine
וְ֠ wᵊ וְ and
שַׁבַּחוּ šabbaḥˌû שׁבח praise
לֵֽ lˈē לְ to
אלָהֵ֞י ʔlāhˈê אֱלָהּ god
דַּהֲבָ֧א dahᵃvˈā דְּהַב gold
וְ wᵊ וְ and
כַסְפָּ֛א ḵaspˈā כְּסַף silver
נְחָשָׁ֥א nᵊḥāšˌā נְחָשׁ copper
פַרְזְלָ֖א farzᵊlˌā פַּרְזֶל iron
אָעָ֥א ʔāʕˌā אָע wood
וְ wᵊ וְ and
אַבְנָֽא׃ ʔavnˈā אֶבֶן stone
5:4. bibebant vinum et laudabant deos suos aureos et argenteos et aereos ferreos ligneosque et lapideos
They drank wine, and praised their gods of gold, and of silver, of brass, of iron, and of wood, and of stone.
4. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.
5:4. They drank wine, and they praised their gods of gold, and silver, brass, iron, and wood and stone.
5:4. 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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Adam Clarke: Commentary on the Bible - 1831
5:4: And praised the gods of gold - They had gods of all sorts, and of all metals; with wooden gods, and stone gods, beside!
Albert Barnes: Notes on the Bible - 1834
5:4: 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 Rev_elry than it is to lavish praises on idol men now; not much less rational to "toast" gods than it is to "toast" men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: praised: Dan 5:23, Dan 4:37; Jdg 16:23, Jdg 16:24; Isa 42:8; Hos 2:8-13; Rev 9:20, Rev 9:21
of gold: Dan 3:1-7, Dan 3:8-18; Psa 115:4-8, Psa 135:15-18; Isa 40:19, Isa 40:20, Isa 42:17, Isa 46:6, Isa 46:7; Jer 10:4-9; Hab 2:19; Act 17:29, Act 19:24-28; Rev 9:20
Carl Friedrich Keil and Franz Delitzsch
5:4
The warning signs, the astonishment of Belshazzar, the inability of the wise men to give counsel, and the advice of the queen.
Dan 5:4
Unexpectedly and suddenly the wanton mad revelry of the king and his guests was brought to a close amid terror by means of a warning sign. The king saw the finger of a man's hand writing on the plaster of the wall of the festival chamber, and he was so alarmed that his whole body shook. The בּהּ־שׁעתא places the sign in immediate connection with the drinking and the praising of the gods. The translation, in the self-same hour, is already shown to be inadmissible (see under Dan 3:6). The Kethiv נפקוּ (came forth) is not to be rejected as the indefinite determination of the subject, because the subject follows after it; the Keri נפקה is to be rejected, because, though it suits the gender, it does not in respect of number accord with the subject following. The king does not see the whole hand, but only ידא פּס, the end of the hand, that is, the fingers which write. This immediately awakened the thought that the writing was by a supernatural being, and alarmed the king out of his intoxication. The fingers wrote on the plaster of the wall over against the candlestick which stood on the table at which the king sat, and which reflected its light perceptibly on the white wall opposite, so that the fingers writing could be distinctly seen. The feast had been prolonged into the darkness of the night, and the wall of the chamber was not wainscotted, but only plastered with lime, as such chambers are found in the palaces of Nimrud and Khorsabad covered over only with mortar (cf. Layard's Nineveh and Babylon).
Geneva 1599
5:4 They drank wine, and praised the (d) gods of gold, and of silver, of brass, of iron, of wood, and of stone.
(d) 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 strength and power in them to do them good, which is also the opinion of all idolaters.
John Gill
5:4 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 Wesley
5:4 And praised the gods of gold - At the same time insulting the great God of heaven and earth.
Robert Jamieson, A. R. Fausset and David Brown
5:4 praised--sang and shouted praises to "gods," which being of gold, "are their own witnesses" (Is 44:9), confuting the folly of those who fancy such to be gods.
5:55:5: ՚Ի նմին ժամու ելի՛ն մատունք ձեռին մարդոյ, եւ գրէին հանդէպ գնդին ՚ի վերայ բռելոյ որմոյ տաճարի թագաւորին. եւ թագաւորն տեսանէր զթաթ ձեռինն որ գրէր։
5 Նոյն ժամին երեւացին մարդու ձեռքի մատներ, որոնք գրում էին թագաւորի տաճարի ծեփած պատի վրայ՝ կանթեղի դիմաց: Թագաւորը տեսնում էր թաթն այն ձեռքի, որ գրում էր:
5 Նոյն ժամուն մարդու ձեռքի մատներ ելան ու աշտանակին դէմ, թագաւորական պալատին պատին ծեփին վրայ գրեցին եւ թագաւորը այն գրող ձեռքին թաթը տեսաւ։
Ի նմին ժամու ելին մատունք ձեռին մարդոյ, եւ գրէին հանդէպ [69]գնդին ի վերայ բռելոյ որմոյ տաճարի թագաւորին. եւ թագաւորն տեսանէր զթաթ ձեռինն որ գրէր:

5:5: ՚Ի նմին ժամու ելի՛ն մատունք ձեռին մարդոյ, եւ գրէին հանդէպ գնդին ՚ի վերայ բռելոյ որմոյ տաճարի թագաւորին. եւ թագաւորն տեսանէր զթաթ ձեռինն որ գրէր։
5 Նոյն ժամին երեւացին մարդու ձեռքի մատներ, որոնք գրում էին թագաւորի տաճարի ծեփած պատի վրայ՝ կանթեղի դիմաց: Թագաւորը տեսնում էր թաթն այն ձեռքի, որ գրում էր:
5 Նոյն ժամուն մարդու ձեռքի մատներ ելան ու աշտանակին դէմ, թագաւորական պալատին պատին ծեփին վրայ գրեցին եւ թագաւորը այն գրող ձեռքին թաթը տեսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:55:5 В тот самый час вышли персты руки человеческой и писали против лампады на извести стены чертога царского, и царь видел кисть руки, которая писала.
5:4 καὶ και and; even ηὐλόγουν ευλογεω commend; acclaim τὰ ο the εἴδωλα ειδωλον idol τὰ ο the χειροποίητα χειροποιητος handmade αὐτῶν αυτος he; him καὶ και and; even τὸν ο the θεὸν θεος God τοῦ ο the αἰῶνος αιων age; -ever οὐκ ου not εὐλόγησαν ευλογεω commend; acclaim τὸν ο the ἔχοντα εχω have; hold τὴν ο the ἐξουσίαν εξουσια authority; influence τοῦ ο the πνεύματος πνευμα spirit; wind αὐτῶν αυτος he; him
5:5 בַּהּ־ bah- בְּ in שַׁעֲתָ֗ה šaʕᵃṯˈā שָׁעָה hour נְפַ֨קָה֙נפקו *nᵊfˈaqā נפק go out אֶצְבְּעָן֙ ʔeṣbᵊʕˌān אֶצְבַּע finger דִּ֣י dˈî דִּי [relative] יַד־ yaḏ- יַד hand אֱנָ֔שׁ ʔᵉnˈāš אֱנָשׁ mankind וְ wᵊ וְ and כָֽתְבָן֙ ḵˈāṯᵊvon כתב write לָ lo לְ to קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite נֶבְרַשְׁתָּ֔א nevraštˈā נֶבְרְשָׁה lamp עַל־ ʕal- עַל upon גִּירָ֕א gîrˈā גִּיר plaster דִּֽי־ dˈî- דִּי [relative] כְתַ֥ל ḵᵊṯˌal כְּתַל wall הֵיכְלָ֖א hêḵᵊlˌā הֵיכַל palace דִּ֣י dˈî דִּי [relative] מַלְכָּ֑א malkˈā מֶלֶךְ king וּ û וְ and מַלְכָּ֣א malkˈā מֶלֶךְ king חָזֵ֔ה ḥāzˈē חזה see פַּ֥ס pˌas פַּס palm יְדָ֖ה yᵊḏˌā יַד hand דִּ֥י dˌî דִּי [relative] כָתְבָֽה׃ ḵāṯᵊvˈā כתב write
5:5. in eadem hora apparuerunt digiti quasi manus hominis scribentis contra candelabrum in superficie parietis aulae regiae et rex aspiciebat articulos manus scribentisIn the same hour there appeared fingers, as it were of the hand of a man, writing over against the candlestick, upon the surface of the wall of the king's palace: and the king beheld the joints of the hand that wrote.
5. In the same hour came forth the 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.
5:5. In the same hour, there appeared fingers, as of the hand of a man, writing on the surface of the wall, opposite the candlestick, in the king’s palace. And the king observed the part of the hand that wrote.
5:5. 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.
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:

5:5 В тот самый час вышли персты руки человеческой и писали против лампады на извести стены чертога царского, и царь видел кисть руки, которая писала.
5:4
καὶ και and; even
ηὐλόγουν ευλογεω commend; acclaim
τὰ ο the
εἴδωλα ειδωλον idol
τὰ ο the
χειροποίητα χειροποιητος handmade
αὐτῶν αυτος he; him
καὶ και and; even
τὸν ο the
θεὸν θεος God
τοῦ ο the
αἰῶνος αιων age; -ever
οὐκ ου not
εὐλόγησαν ευλογεω commend; acclaim
τὸν ο the
ἔχοντα εχω have; hold
τὴν ο the
ἐξουσίαν εξουσια authority; influence
τοῦ ο the
πνεύματος πνευμα spirit; wind
αὐτῶν αυτος he; him
5:5
בַּהּ־ bah- בְּ in
שַׁעֲתָ֗ה šaʕᵃṯˈā שָׁעָה hour
נְפַ֨קָה֙נפקו
*nᵊfˈaqā נפק go out
אֶצְבְּעָן֙ ʔeṣbᵊʕˌān אֶצְבַּע finger
דִּ֣י dˈî דִּי [relative]
יַד־ yaḏ- יַד hand
אֱנָ֔שׁ ʔᵉnˈāš אֱנָשׁ mankind
וְ wᵊ וְ and
כָֽתְבָן֙ ḵˈāṯᵊvon כתב write
לָ lo לְ to
קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite
נֶבְרַשְׁתָּ֔א nevraštˈā נֶבְרְשָׁה lamp
עַל־ ʕal- עַל upon
גִּירָ֕א gîrˈā גִּיר plaster
דִּֽי־ dˈî- דִּי [relative]
כְתַ֥ל ḵᵊṯˌal כְּתַל wall
הֵיכְלָ֖א hêḵᵊlˌā הֵיכַל palace
דִּ֣י dˈî דִּי [relative]
מַלְכָּ֑א malkˈā מֶלֶךְ king
וּ û וְ and
מַלְכָּ֣א malkˈā מֶלֶךְ king
חָזֵ֔ה ḥāzˈē חזה see
פַּ֥ס pˌas פַּס palm
יְדָ֖ה yᵊḏˌā יַד hand
דִּ֥י dˌî דִּי [relative]
כָתְבָֽה׃ ḵāṯᵊvˈā כתב write
5:5. in eadem hora apparuerunt digiti quasi manus hominis scribentis contra candelabrum in superficie parietis aulae regiae et rex aspiciebat articulos manus scribentis
In the same hour there appeared fingers, as it were of the hand of a man, writing over against the candlestick, upon the surface of the wall of the king's palace: and the king beheld the joints of the hand that wrote.
5:5. In the same hour, there appeared fingers, as of the hand of a man, writing on the surface of the wall, opposite the candlestick, in the king’s palace. And the king observed the part of the hand that wrote.
5:5. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Забывшийся Валтасар был вразумлен явлением кисти руки, начертавшей на стене дворца таинственные письмена: дерзость сменилась испугом. Как свидетельствуют производимые в Вавилонии раскопки, внутренние стены домов покрывались штукатуркой - крепким цементом из гашенной извести и гипса, а она в свою очередь - белой мастикой, на которой изображались иногда целые картины. Легко начертанные на так отделанной стене письмена были видны пирующим, так как на них падал свет освещавшей пиршественную залу лампады.
Adam Clarke: Commentary on the Bible - 1831
5:5: Fingers of a man's hand - The fingers were collected about the style or pen as in the act of writing.
Albert Barnes: Notes on the Bible - 1834
5:5: In the same hour - On the word "hour," see the note at Dan 4:19.
Came forth fingers of a man's hand - Not the whole hand, but only the parts usually employed in writing. Not a man writing; not even an arm, but fingers that seemed to move themselves. They appeared to come forth from the walls, and were seen before they began to write. It was this that made it so impressive and alarming. It could not be supposed that it was the work of man, or that it was devised by man for the purpose of producing consternation. It was perfectly manifest to all who were there that this was the work of some one superior to man; that it was designed as a Divine intimation of some kind in regard to the scene that was then occurring. But whether as a rebuke for the sin of Rev_elry and dissipation, or for sacrilege in drinking out of the consecrated vessels, or whether it was an intimation of some approaching fearful calamity, would not at once be apparent. It is easy to imagine that it would produce a sudden pause in their Rev_elry, and diffuse seriousness over their minds.
The suddenness of the appearance; the fingers, unguided by the hand of man, slowly writing in mysterious characters on the wall; the conviction which must have flashed across the mind that this must be either to rebuke them for their sin, or to announce some fearful calamity, all these things must have combined to produce an overwhelming effect on the Rev_ellers. Perhaps, from the pRev_alent views in the pagan world in regard to the crime of sacrilege, they may have connected this mysterious appearance with the profane act which they were then committing - that of desecrating the vessels of the temple of God. How natural would it be to suppose - recognizing as they did the gods of other nations as real, as truly as those which they worshipped - that the God of the Hebrews, seeing the vessels of his worship profaned, had come forth to express his displeasure, and to intimate that there was impending wrath for such an act.
The crime of sacrilege was regarded among the pagan as one of the most awful which could be committed, and there was no state of mind in which men would be more likely to be alarmed than when they were, even in the midst of scenes of drunken Rev_elry, engaged in such an act. "The pagan," says Grotius, "thought it a great impiety to convert sacred things to common uses." Nuerous instances are on record of the sentiments entertained among the pagan on the subject of sacrilege, and of the calamities which were believed to come upon men as a punishment for it. Among them we may refer to the miserable end of the Phocians, who robbed the temple of Delphos, and whose act was the occasion of that war which was called the Holy War; the destruction of the Gauls in their attempt upon the same temple; and of Crassus, who plundered the temple of Jerusalem, and that of the Syrian goddess. - See Lowth, in loc. That a conviction of the sin of sacrilege, according to the pRev_alent belief on the subject, may have contributed to produce consternation when the fingers of the hand appeared at Belshazzar's feast, there is no good reason to doubt, and we may suppose that the minds of the Rev_ellers were at once turned to the insult which they had thus offered to the God of the Hebrews.
And wrote over against the candlestick - The candlestick, or lamp-bearer, perhaps, which had been taken from the temple at Jerusalem, and which was, as well as the sacred vessels, introduced into this scene of Rev_elry. It is probable that as they brought out the vessels of the temple to drink in, they would also bring out all that had been taken from the temple in Jerusalem. Two objects may have been contemplated in the fact that the writing was "over against the candlestick;" one was that it might be clearly visible, the other that it might be more directly intimated that the writing was a rebuke for the act of sacrilege. On the probable situation where this miracle occurred, the reader may consult Taylor's "Fragments to Calmet's Dictionary," No. 205. He supposes that it was one of the large inner courts of the palace - that part of the palace which was prohibited to persons not sent for. See the note at Dan 5:10.
Upon the plaster of the wall - The Chaldee word means "lime," not inappropriately rendered here "plaster." The "manner" of the writing is not specified. All that is necessary to suppose is, that the letters were traced along on the wall so as to be distinctly visible. Whether they seemed to be cut into the plaster, or to be traced in black lines, or lines of light, is not mentioned, and is immaterial. They were such as could be seen distinctly by the king and the guests. Compare, however, the remarks of Taylor in the "Fragment" just referred to.
And the king saw the part of the hand that wrote - It is not necessary to suppose that the others did not see it also, but the king was the most important personage there, and the miracle was intended particularly for him. Perhaps his eyes were first attracted to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: the same: Dan 4:31, Dan 4:33; Job 20:5; Psa 78:30, Psa 78:31; Pro 29:1; Luk 12:19, Luk 12:20; Th1 5:2, Th1 5:3
wrote: Dan 5:8, Dan 5:15, Dan 5:24-28; Col 2:14; Rev 20:12-15
Geneva 1599
5:5 In the same hour came forth fingers of a man's hand, and wrote over (e) 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.
(e) That it might the better be seen.
John Gill
5:5 In the same hour came forth fingers of a man's hand, &c. From heaven, as Jarchi; or they came forth as if they came out of the wall: this was done by the power of God, though it might be by the intervention or means of an angel; so Josephus Ben Gorion (i) says, that an angel came and wrote what follows; and Saadiah says it was Gabriel, called a man, Dan 11:21, but this is conjecture; however, at the very time the king and his nobles were feasting and revelling, praising their idols, and reproaching the God of Israel, this wonderful phenomenon appeared:
and wrote over against the candlestick, upon the plaster of the wall of the king's palace; this candlestick was either upon the table, as Saadiah; or affixed to the wall, or hung as a chandelier in the midst of the hall; or, be it where it will, right over against it this hand appeared, and wrote, that, by the light of it, it might be clearly and distinctly seen: though Gussetius (k) thinks, not a candlestick, but a "buffet", is meant; where stood the drinking cups and vessels, and which he takes to be more agreeable to the signification of the word; and moreover observes, that it is not likely this feast should be made in the night, or at least it is not certain it was, or that it was yet night when this affair happened: however, this writing was upon the plaster of the wall, made of lime, and was white; and if the writing was with red colour, as Ben Gorion says, it was the more visible:
and the king saw the part of the hand that wrote; the back part of the hand; had he only seen a writing, but no hand writing it, he might have thought it was done by some present; but seeing a hand, and only part of one, or however not any other members of the body of a man, nor a man himself, it struck him with surprise, and he concluded at once there was something extraordinary in it; whether any other saw the hand besides himself is not certain; however, he saw it for whom it was particularly designed.
(i) Hist. l. 1. c. 5. p. 24. (k) Ebr. Comment. p. 424.
John Wesley
5:5 Came forth fingers - The likeness of a man's hand.
Robert Jamieson, A. R. Fausset and David Brown
5:5 In the same hour--that the cause of God's visitation might be palpable, namely, the profanation of His vessels and His holy name.
fingers of . . . hand--God admonishes him, not by a dream (as Nebuchadnezzar had been warned), or by a voice, but by "fingers coming forth," the invisibility of Him who moved them heightening the awful impressiveness of the scene, the hand of the Unseen One attesting his doom before the eyes of himself and his guilty fellow revellers.
against the candlestick--the candelabra; where the mystic characters would be best seen. BARNES makes it the candlestick taken from the temple of Jerusalem, the nearness of the writing to it intimating that the rebuke was directed against the sacrilege.
upon the plaster of the wall of the king's palace--Written in cuneiform letters on slabs on the walls, and on the very bricks, are found the perpetually recurring recital of titles, victories, and exploits, to remind the spectator at every point of the regal greatness. It is significant, that on the same wall on which the king was accustomed to read the flattering legends of his own magnificence, he beholds the mysterious inscription which foretells his fall (compare Prov 16:18; Acts 12:21-23).
part of the hand--the anterior part, namely, the fingers.
5:65:6: Յայնժամ հատա՛ն գոյնք թագաւորին, եւ խորհուրդք նորա խռովեցուցանէին զնա, եւ յօդք միջոյ նորա լուծանէին, եւ ծունկք նորա զմիմեանս բաբախէին[12142]։ [12142] Բազումք. Եւ խորհուրդք նորա խռովէին զնա։
6 Այն ժամանակ թագաւորը գոյնը գցեց, նրա մտքերը խռովում էին նրան, նրա մէջքի յօդերը խախտւում էին, եւ նրա ծնկերը միմեանց էին բախւում:
6 Այն ատեն թագաւորին գոյնը փոխուեցաւ ու անոր խորհուրդները զանիկա խռովեցուցին, այնպէս որ մէջքին յօդուածները կը քակուէին ու ծունկերը իրարու կը զարնուէին։
Յայնժամ հատան գոյնք թագաւորին, եւ խորհուրդ նորա խռովէին զնա, եւ յօդք միջոյ նորա լուծանէին, եւ ծունկք նորա զմիմեանս բաբախէին:

5:6: Յայնժամ հատա՛ն գոյնք թագաւորին, եւ խորհուրդք նորա խռովեցուցանէին զնա, եւ յօդք միջոյ նորա լուծանէին, եւ ծունկք նորա զմիմեանս բաբախէին[12142]։
[12142] Բազումք. Եւ խորհուրդք նորա խռովէին զնա։
6 Այն ժամանակ թագաւորը գոյնը գցեց, նրա մտքերը խռովում էին նրան, նրա մէջքի յօդերը խախտւում էին, եւ նրա ծնկերը միմեանց էին բախւում:
6 Այն ատեն թագաւորին գոյնը փոխուեցաւ ու անոր խորհուրդները զանիկա խռովեցուցին, այնպէս որ մէջքին յօդուածները կը քակուէին ու ծունկերը իրարու կը զարնուէին։
zohrab-1805▾ eastern-1994▾ western am▾
5:65:6 Тогда царь изменился в лице своем; мысли его смутили его, связи чресл его ослабели, и колени его стали биться одно о другое.
5:5 ἐν εν in αὐτῇ αυτος he; him τῇ ο the ὥρᾳ ωρα hour ἐκείνῃ εκεινος that ἐξῆλθον εξερχομαι come out; go out δάκτυλοι δακτυλος finger ὡσεὶ ωσει as if; about χειρὸς χειρ hand ἀνθρώπου ανθρωπος person; human καὶ και and; even ἔγραψαν γραφω write ἐπὶ επι in; on τοῦ ο the τοίχου τοιχος wall τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him ἐπὶ επι in; on τοῦ ο the κονιάματος κονιαμα opposite; before τοῦ ο the φωτὸς φως light ἔναντι εναντι next to; in the presence of τοῦ ο the βασιλέως βασιλευς monarch; king Βαλτασαρ βαλτασαρ and; even εἶδε οραω view; see χεῖρα χειρ hand γράφουσαν γραφω write
5:6 אֱדַ֤יִן ʔᵉḏˈayin אֱדַיִן then מַלְכָּא֙ malkˌā מֶלֶךְ king זִיוֹ֣הִי zîwˈōhî זִיו brightness שְׁנֹ֔והִי šᵊnˈôhî שׁנה be different וְ wᵊ וְ and רַעיֹנֹ֖הִי raʕyōnˌōhî רַעְיֹון thought יְבַהֲלוּנֵּ֑הּ yᵊvahᵃlûnnˈēh בהל disturb וְ wᵊ וְ and קִטְרֵ֤י qiṭrˈê קְטַר knot חַרְצֵהּ֙ ḥarṣˌēh חֲרַץ hip מִשְׁתָּרַ֔יִן mištārˈayin שׁרה loosen וְ wᵊ וְ and אַ֨רְכֻבָּתֵ֔הּ ʔˌarᵊḵubbāṯˈēh אַרְכֻבָּה knee דָּ֥א dˌā דָּא this לְ lᵊ לְ to דָ֖א ḏˌā דָּא this נָֽקְשָֽׁן׃ nˈāqᵊšˈān נקשׁ knock
5:6. tunc regis facies commutata est et cogitationes eius conturbabant eum et conpages renum eius solvebantur et genua eius ad se invicem conlidebanturThen was the king's countenance changed, and his thoughts troubled him: and the joints of his loins were loosed, and his knees struck one against the other.
6. Then the king’s countenance was changed in him, and his thoughts troubled him; and the joints of his loins were loosed, and his knees smote one against another.
5:6. Then the king’s countenance was changed, and his thoughts disturbed him, and he lost his self-control, and his knees knocked against one other.
5:6. 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.
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:

5:6 Тогда царь изменился в лице своем; мысли его смутили его, связи чресл его ослабели, и колени его стали биться одно о другое.
5:5
ἐν εν in
αὐτῇ αυτος he; him
τῇ ο the
ὥρᾳ ωρα hour
ἐκείνῃ εκεινος that
ἐξῆλθον εξερχομαι come out; go out
δάκτυλοι δακτυλος finger
ὡσεὶ ωσει as if; about
χειρὸς χειρ hand
ἀνθρώπου ανθρωπος person; human
καὶ και and; even
ἔγραψαν γραφω write
ἐπὶ επι in; on
τοῦ ο the
τοίχου τοιχος wall
τοῦ ο the
οἴκου οικος home; household
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τοῦ ο the
κονιάματος κονιαμα opposite; before
τοῦ ο the
φωτὸς φως light
ἔναντι εναντι next to; in the presence of
τοῦ ο the
βασιλέως βασιλευς monarch; king
Βαλτασαρ βαλτασαρ and; even
εἶδε οραω view; see
χεῖρα χειρ hand
γράφουσαν γραφω write
5:6
אֱדַ֤יִן ʔᵉḏˈayin אֱדַיִן then
מַלְכָּא֙ malkˌā מֶלֶךְ king
זִיוֹ֣הִי zîwˈōhî זִיו brightness
שְׁנֹ֔והִי šᵊnˈôhî שׁנה be different
וְ wᵊ וְ and
רַעיֹנֹ֖הִי raʕyōnˌōhî רַעְיֹון thought
יְבַהֲלוּנֵּ֑הּ yᵊvahᵃlûnnˈēh בהל disturb
וְ wᵊ וְ and
קִטְרֵ֤י qiṭrˈê קְטַר knot
חַרְצֵהּ֙ ḥarṣˌēh חֲרַץ hip
מִשְׁתָּרַ֔יִן mištārˈayin שׁרה loosen
וְ wᵊ וְ and
אַ֨רְכֻבָּתֵ֔הּ ʔˌarᵊḵubbāṯˈēh אַרְכֻבָּה knee
דָּ֥א dˌā דָּא this
לְ lᵊ לְ to
דָ֖א ḏˌā דָּא this
נָֽקְשָֽׁן׃ nˈāqᵊšˈān נקשׁ knock
5:6. tunc regis facies commutata est et cogitationes eius conturbabant eum et conpages renum eius solvebantur et genua eius ad se invicem conlidebantur
Then was the king's countenance changed, and his thoughts troubled him: and the joints of his loins were loosed, and his knees struck one against the other.
5:6. Then the king’s countenance was changed, and his thoughts disturbed him, and he lost his self-control, and his knees knocked against one other.
5:6. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:6: The king's countenance was changed - Here is a very natural description of fear and terror.
1. The face grows pale;
2. The mind becomes greatly agitated;
3. Pains seize on the lower part of the back and kidneys;
4. A universal tremor takes place, so that the knees smite against each other;
5. And lastly, either a syncope takes place, or the cry of distress is uttered, Dan 5:7 : "The king cried."
Albert Barnes: Notes on the Bible - 1834
5:6: Then the king's countenance was changed - The word rendered "countenance" is, in the margin, as in Dan 5:9, "brightnesses." The Chaldee word means "brightness, splendor" (זיו zı̂ yv), and the meaning here is bright looks, cheerfulness, hilarity. The word rendered was changed, is in the margin changed it; and the meaning is, that it changed itself: probably from a jocund, cheerful, and happy expression, it assumed suddenly a deadly paleness.
And his thoughts troubled him - Whether from the recollection of guilt, or the dread of wrath, is not said. He would, doubtless, regard this as some supernatural intimation, and his soul would be troubled.
So that the joints of his loins were loosed - Margin, "bindings," or "knots," or "girdles." The Chaldee word rendered "joints" (קטר qeṭ ar) means, properly, "knots;" then joints of the bones, as resembling knots, or apparently answering the purposes of knots in the human frame, as binding it together. The word "loins" in the Scriptures refers to the part of the body around which the girdle was passed, the lower part of the back; and Gesenius supposes that the meaning here is, that the joints of his back, that is, the vertebral are referred to. This part of the body is spoken of as the seat of strength. When this is weak the body has no power to stand, to walk, to labor. The simple idea is, that he was greatly terrified, and that under the influence of fear his strength departed.
And his knees smote one against another - A common effect of fear Nah 2:10. So Horace, "Et corde et genibus tremit." And so Virgil, "Tarda trementi genua labant." "Belshazzar had as much of power, and of drink withal to lead him to bid defiance to God as any ruffian under heaven; and yet when God, as it were, lifted but up his finger against him, how poorly did he crouch and shiver. How did his joints loose, and his knees knock together!" - South's Sermons, vol. iv. p. 60.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: the king's: Dan 5:9, Dan 2:1, Dan 3:19; Job 15:20-27, Job 20:19-27; Psa 73:18-20; Isa 21:2-4
countenance: Chal, brightness, Dan 5:9
was changed: Chal, changed it
and his thoughts: Dan 5:10, Dan 4:5, Dan 4:19, Dan 7:28
so that: Psa 69:23; Isa 13:7, Isa 13:8, Isa 21:3, Isa 21:4
joints: or, girdles, Isa 5:27, Chal, bindings, or knots
and his knees: Isa 35:3; Eze 7:17, Eze 21:7; Nah 2:10; Heb 12:12
Carl Friedrich Keil and Franz Delitzsch
5:6
מלכּא (the king) stands absolutely, because the impression made by the occurrence on the king is to be depicted. The plur. זיוהי has an intensive signification: the colour of the countenance. Regarding זיו, see under Dan 4:33. The suffix to שׁנוהי is to be taken in the signification of the dative, since שׁנא in the Peal occurs only intransitively. The connection of an intransitive verb with the suff. accus. is an inaccuracy for which שׁוּבני, Ezek 47:7, and perhaps also עשׂיתיני, Ezek 29:3, afford analogies; cf. Ewald's Lehrb. 315b. In Dan 5:9, where the matter is repeated, the harshness is avoided, and עלוהי is used to express the change of colour yet more strongly. The meaning is: "the king changed colour as to his countenance, became pale from terror, and was so unmanned by fear and alarm, that his body lost its firmness and vigour." The bands or ligaments of his thighs (חרץ, equivalent to the Hebr. חלצים) were loosed, i.e., lost the strength to hold his body, and his knees smote one against another. ארכּוּבא with אprosth., for רכוּבא, in the Targg. means the knee. The alarm was heightened by a bad conscience, which roused itself and filled him with dark forebodings. Immediately the king commanded the magicians to be brought, and promised a great reward to him who would read and interpret the mysterious writing.
Geneva 1599
5:6 Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his (f) knees smote one against another.
(f) So he that before condemned God, was moved by this sight to tremble for fear of God's judgments.
John Gill
5:6 Then the kings countenance changed,.... Or, "his brightness" (l); his ruddy countenance, his florid looks, his gay airs; all his jollity and mirth, that appeared in his face, were changed into paleness, sadness, and confusion:
and his thoughts troubled him; what should be the meaning of this; perhaps he might immediately fear it presaged ruin and destruction to him; the sins of his former life might at once come into his thoughts, and those particularly he had now been guilty of; his luxury and intemperance, his idolatry and profanation of the vessels of the sanctuary, which his conscience might accuse him of, and give him great distress and trouble:
so that the joints of his loins were loosed; or, "the girdles of his loins" (m); which were loosed or broke, through the agitation he was in; or he was all over in a sweat, so that he was obliged to loose his girdle; or, as persons in great fear and consternation, he was seized with a pain in his back; it opened as it were; nor could he hold his urine; as Grotius and others; see Is 45:1, where this seems to be prophesied of:
and his knees smote one against another; as is the case of persons in a great tremor, or under a panic. "Et subito genua intremuere timore".--Ovid.
(l) "splendores ejus", Montanus, Vatablus, Michaelis. (m) "cingula lumborum ejus", Pagninus, Junius & Tremellius, Cocceius.
John Wesley
5:6 His knees smote - So soon can the terrors of God make the loftiest cedars, the tyrants of the earth.
Robert Jamieson, A. R. Fausset and David Brown
5:6 countenance--literally, "brightness," that is, his bright look.
joints of his loins--"the vertebrÃ&brvbr; of his back" [GESENIUS].
5:75:7: Եւ աղաղակեաց թագաւորն զօրութեամբ՝ ածել զմոգս եւ զքաղդեայս, եւ զգէտս. եւ ասէ ցիմաստունս Բաբելացւոց. Որ ոք ընթերցցի՛ զգիրդ զայդ, եւ զմեկնութիւն դորա ցուցանէ ինձ, ծիրանի՛ս զգեցցի, եւ մանեակ ոսկի ՚ի պարանոց իւր. եւ երրորդի՛ թագաւորութեան իմում տիրեսցէ[12143]։ [12143] Ոմանք. Որ ընթերցցի զգիրդ... դորա ցուցցէ ինձ, ծիրանիս զգեցուցից... ՚ի պարանոցի իւրում, եւ երրորդ ՚ի թագաւորութեան իմում։
7 Թագաւորը ուժգին աղաղակով հրամայեց բերել մոգերին, աստղագուշակներին, գիտուններին եւ ասաց բաբելացիների իմաստուններին. «Ով որ կարդայ այդ գրութիւնը եւ նրա մեկնութիւնը յայտնի ինձ, ծիրանի պիտի հագնի, իր պարանոցին պիտի կրի ոսկեայ մանեակ եւ իմ թագաւորութեան երրորդ մարդը պիտի դառնայ»:
7 Թագաւորը բարձրաձայն աղաղակեց որ հմայողները, Քաղդեանները ու բաղդ նայողները գան։ Թագաւորը Բաբելոնի իմաստուններուն ըսաւ. «Ո՛վ որ այս գիրը կարդայ ու մեկնութիւնը ինծի իմացնէ, ծիրանի պիտի հագնի ու անոր պարանոցը ոսկի մանեակ պիտի դրուի եւ թագաւորութեան երրորդ իշխանը պիտի ըլլայ»։
Եւ աղաղակեաց թագաւորն զօրութեամբ` ածել զմոգս եւ զքաղդեայս եւ զգէտս. [70]եւ ասէ ցիմաստունս Բաբելացւոց. Որ ոք ընթերցցի զգիրդ զայդ, եւ զմեկնութիւն դորա ցուցանէ ինձ, ծիրանիս զգեցցի, եւ մանեակ ոսկի ի պարանոց իւր, եւ երրորդ ի թագաւորութեան իմում տիրեսցէ:

5:7: Եւ աղաղակեաց թագաւորն զօրութեամբ՝ ածել զմոգս եւ զքաղդեայս, եւ զգէտս. եւ ասէ ցիմաստունս Բաբելացւոց. Որ ոք ընթերցցի՛ զգիրդ զայդ, եւ զմեկնութիւն դորա ցուցանէ ինձ, ծիրանի՛ս զգեցցի, եւ մանեակ ոսկի ՚ի պարանոց իւր. եւ երրորդի՛ թագաւորութեան իմում տիրեսցէ[12143]։
[12143] Ոմանք. Որ ընթերցցի զգիրդ... դորա ցուցցէ ինձ, ծիրանիս զգեցուցից... ՚ի պարանոցի իւրում, եւ երրորդ ՚ի թագաւորութեան իմում։
7 Թագաւորը ուժգին աղաղակով հրամայեց բերել մոգերին, աստղագուշակներին, գիտուններին եւ ասաց բաբելացիների իմաստուններին. «Ով որ կարդայ այդ գրութիւնը եւ նրա մեկնութիւնը յայտնի ինձ, ծիրանի պիտի հագնի, իր պարանոցին պիտի կրի ոսկեայ մանեակ եւ իմ թագաւորութեան երրորդ մարդը պիտի դառնայ»:
7 Թագաւորը բարձրաձայն աղաղակեց որ հմայողները, Քաղդեանները ու բաղդ նայողները գան։ Թագաւորը Բաբելոնի իմաստուններուն ըսաւ. «Ո՛վ որ այս գիրը կարդայ ու մեկնութիւնը ինծի իմացնէ, ծիրանի պիտի հագնի ու անոր պարանոցը ոսկի մանեակ պիտի դրուի եւ թագաւորութեան երրորդ իշխանը պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:75:7 Сильно закричал царь, чтобы привели обаятелей, Халдеев и гадателей. Царь начал говорить, и сказал мудрецам Вавилонским: кто прочитает это написанное и объяснит мне значение его, тот будет облечен в багряницу, и золотая цепь будет на шее у него, и третьим властелином будет в царстве.
5:6 καὶ και and; even ἡ ο the ὅρασις ορασις appearance; vision αὐτοῦ αυτος he; him ἠλλοιώθη αλλοιοω and; even φόβοι φοβος fear; awe καὶ και and; even ὑπόνοιαι υπονοια suspicion αὐτὸν αυτος he; him κατέσπευδον κατασπευδω hurry οὖν ουν then ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even ἐξανέστη εξανιστημι resurrect out; stand up from καὶ και and; even ἑώρα οραω view; see τὴν ο the γραφὴν γραφη scripture ἐκείνην εκεινος that καὶ και and; even οἱ ο the συνεταῖροι συνεταιρος circling; in a circle αὐτοῦ αυτος he; him ἐκαυχῶντο καυχαομαι boast
5:7 קָרֵ֤א qārˈē קרא call מַלְכָּא֙ malkˌā מֶלֶךְ king בְּ bᵊ בְּ in חַ֔יִל ḥˈayil חַיִל strength לְ lᵊ לְ to הֶֽעָלָה֙ hˈeʕālā עלל enter לְ lᵊ לְ to אָ֣שְׁפַיָּ֔א ʔˈāšᵊfayyˈā אָשַׁף enchanter כַּשְׂדָּאֵ֖יכשׂדיא *kaśdāʔˌê כַּשְׂדָּי Chaldaean וְ wᵊ וְ and גָזְרַיָּ֑א ḡozrayyˈā גזר cut עָנֵ֨ה ʕānˌē ענה answer מַלְכָּ֜א malkˈā מֶלֶךְ king וְ wᵊ וְ and אָמַ֣ר׀ ʔāmˈar אמר say לְ lᵊ לְ to חַכִּימֵ֣י ḥakkîmˈê חַכִּים wise בָבֶ֗ל vāvˈel בָּבֶל Babylon דִּ֣י dˈî דִּי [relative] כָל־ ḵol- כֹּל whole אֱ֠נָשׁ ʔᵉnˌāš אֱנָשׁ mankind דִּֽי־ dˈî- דִּי [relative] יִקְרֵ֞ה yiqrˈē קרא call כְּתָבָ֣ה kᵊṯāvˈā כְּתָב writing דְנָ֗ה ḏᵊnˈā דְּנָה this וּ û וְ and פִשְׁרֵהּ֙ fišrˌēh פְּשַׁר interpretation יְחַוִּנַּ֔נִי yᵊḥawwinnˈanî חוה know אַרְגְּוָנָ֣א ʔargᵊwānˈā אַרְגְּוָן purple יִלְבַּ֗שׁ yilbˈaš לבשׁ wear וְו *wᵊ וְ and הַֽמְנִיכָ֤ההמונכא *hˈamnîḵˈā הַמְנִיךְ necklace דִֽי־ ḏˈî- דִּי [relative] דַהֲבָא֙ ḏahᵃvˌā דְּהַב gold עַֽל־ ʕˈal- עַל upon צַוְּארֵ֔הּ ṣawwᵊrˈēh צַוַּאר neck וְ wᵊ וְ and תַלְתִּ֥י ṯaltˌî תְּלָת triumvir בְ vᵊ בְּ in מַלְכוּתָ֖א malᵊḵûṯˌā מַלְכוּ kingdom יִשְׁלַֽט׃ ס yišlˈaṭ . s שׁלט rule
5:7. exclamavit itaque rex fortiter ut introducerent magos Chaldeos et aruspices et proloquens rex ait sapientibus Babylonis quicumque legerit scripturam hanc et interpretationem eius manifestam mihi fecerit purpura vestietur et torquem auream habebit in collo et tertius in regno meo eritAnd the king cried out aloud to bring in the wise men, the Chaldeans, and the soothsayers. And the king spoke, and said to the wise men of Babylon: Whosoever shall read this writing, and shall make known to me the interpretation thereof, shall be clothed with purple, and shall have a golden chain on his neck, and shall be the third man in my kingdom.
7. The king cried aloud to bring in the enchanters, the Chaldeans, and the soothsayers. 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 purple, and have a chain of gold about his neck, and shall be the third ruler in the kingdom.
5:7. And the king cried out loudly for them to bring in the astrologers, Chaldeans, and soothsayers. And the king proclaimed to the wise men of Babylon, saying, “Whoever will read this writing and make known to me its interpretation will be clothed with purple, and will have a golden chain on his neck, and will be third in my kingdom.”
5:7. 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.
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:

5:7 Сильно закричал царь, чтобы привели обаятелей, Халдеев и гадателей. Царь начал говорить, и сказал мудрецам Вавилонским: кто прочитает это написанное и объяснит мне значение его, тот будет облечен в багряницу, и золотая цепь будет на шее у него, и третьим властелином будет в царстве.
5:6
καὶ και and; even
ο the
ὅρασις ορασις appearance; vision
αὐτοῦ αυτος he; him
ἠλλοιώθη αλλοιοω and; even
φόβοι φοβος fear; awe
καὶ και and; even
ὑπόνοιαι υπονοια suspicion
αὐτὸν αυτος he; him
κατέσπευδον κατασπευδω hurry
οὖν ουν then
ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
ἐξανέστη εξανιστημι resurrect out; stand up from
καὶ και and; even
ἑώρα οραω view; see
τὴν ο the
γραφὴν γραφη scripture
ἐκείνην εκεινος that
καὶ και and; even
οἱ ο the
συνεταῖροι συνεταιρος circling; in a circle
αὐτοῦ αυτος he; him
ἐκαυχῶντο καυχαομαι boast
5:7
קָרֵ֤א qārˈē קרא call
מַלְכָּא֙ malkˌā מֶלֶךְ king
בְּ bᵊ בְּ in
חַ֔יִל ḥˈayil חַיִל strength
לְ lᵊ לְ to
הֶֽעָלָה֙ hˈeʕālā עלל enter
לְ lᵊ לְ to
אָ֣שְׁפַיָּ֔א ʔˈāšᵊfayyˈā אָשַׁף enchanter
כַּשְׂדָּאֵ֖יכשׂדיא
*kaśdāʔˌê כַּשְׂדָּי Chaldaean
וְ wᵊ וְ and
גָזְרַיָּ֑א ḡozrayyˈā גזר cut
עָנֵ֨ה ʕānˌē ענה answer
מַלְכָּ֜א malkˈā מֶלֶךְ king
וְ wᵊ וְ and
אָמַ֣ר׀ ʔāmˈar אמר say
לְ lᵊ לְ to
חַכִּימֵ֣י ḥakkîmˈê חַכִּים wise
בָבֶ֗ל vāvˈel בָּבֶל Babylon
דִּ֣י dˈî דִּי [relative]
כָל־ ḵol- כֹּל whole
אֱ֠נָשׁ ʔᵉnˌāš אֱנָשׁ mankind
דִּֽי־ dˈî- דִּי [relative]
יִקְרֵ֞ה yiqrˈē קרא call
כְּתָבָ֣ה kᵊṯāvˈā כְּתָב writing
דְנָ֗ה ḏᵊnˈā דְּנָה this
וּ û וְ and
פִשְׁרֵהּ֙ fišrˌēh פְּשַׁר interpretation
יְחַוִּנַּ֔נִי yᵊḥawwinnˈanî חוה know
אַרְגְּוָנָ֣א ʔargᵊwānˈā אַרְגְּוָן purple
יִלְבַּ֗שׁ yilbˈaš לבשׁ wear
וְו
*wᵊ וְ and
הַֽמְנִיכָ֤ההמונכא
*hˈamnîḵˈā הַמְנִיךְ necklace
דִֽי־ ḏˈî- דִּי [relative]
דַהֲבָא֙ ḏahᵃvˌā דְּהַב gold
עַֽל־ ʕˈal- עַל upon
צַוְּארֵ֔הּ ṣawwᵊrˈēh צַוַּאר neck
וְ wᵊ וְ and
תַלְתִּ֥י ṯaltˌî תְּלָת triumvir
בְ vᵊ בְּ in
מַלְכוּתָ֖א malᵊḵûṯˌā מַלְכוּ kingdom
יִשְׁלַֽט׃ ס yišlˈaṭ . s שׁלט rule
5:7. exclamavit itaque rex fortiter ut introducerent magos Chaldeos et aruspices et proloquens rex ait sapientibus Babylonis quicumque legerit scripturam hanc et interpretationem eius manifestam mihi fecerit purpura vestietur et torquem auream habebit in collo et tertius in regno meo erit
And the king cried out aloud to bring in the wise men, the Chaldeans, and the soothsayers. And the king spoke, and said to the wise men of Babylon: Whosoever shall read this writing, and shall make known to me the interpretation thereof, shall be clothed with purple, and shall have a golden chain on his neck, and shall be the third man in my kingdom.
5:7. And the king cried out loudly for them to bring in the astrologers, Chaldeans, and soothsayers. And the king proclaimed to the wise men of Babylon, saying, “Whoever will read this writing and make known to me its interpretation will be clothed with purple, and will have a golden chain on his neck, and will be third in my kingdom.”
5:7. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. За прочтение надписи Валтасар обещает обычно жалуемую восточными царями за важные заслуги награду: пурпуровую одежду, изготовлением каковой материи славился особенно Вавилон (Иез 27:24) и золотую цепь. Подобный обычай наблюдался у египтян (Быт 41:42), мидян, персов (Есф 6:8; 8:15), сирийцев (1: Мак 10:20; 14:43-44) и других народов древности.
Adam Clarke: Commentary on the Bible - 1831
5:7: Whosoever shall read this writing - He knew it must be some awful portent, and wished to know what.
Albert Barnes: Notes on the Bible - 1834
5:7: And the king cried aloud - Margin, as in the Chaldee, "with might." This indicates a sudden and an alarming cry. The king was deeply terrified; and, unable himself to divine the meaning of the mysterious appearance of the hand, he naturally turned at once to those whose office it was to explain dreams and supernatural appearances.
To bring in the astrologers ... - See the note at Dan 2:2; Dan 4:7.
And said to the wise men of Babylon - Those just referred to - the astrologers, etc. Having the power, as was supposed, of interpreting the indications of coming events, they were esteemed as eminently wise.
Whosoever shall read this writing - It would seem from this that even the characters were not familiar to the king and to those who were with him. Evidently the letters were not in the ordinary Chaldee form, but in some form which to them was strange and unknown. Thus there was a double mystery hanging over the writing - a mystery in regard to the language in which the words were written, and to the meaning of the words. Many conjectures have been formed as to the language employed in this writing (compare the note at Dan 5:24), but such conjectures are useless, since it is impossible now to ascertain what it was. As the writing, however, had a primary reference to the sacrilege committed in regard to the sacred vessels of the temple, and as Daniel was able to read the letters at once, it would seem not improbable that the words were in the Hebrew character then used - a character such as that found now in the Samaritan Pentateuch - for the Chaldee character now found in the Bible has not improbably been substituted for the more ancient and less elegant character now found in the Samaritan Pentateuch alone. There is no improbability in supposing that even the astrologers and the soothsayers were not familiar with that character, and could not readily read it.
And show me the interpretation thereof - The meaning of the words.
Shall be clothed with scarlet - The color worn usually by princes and by persons of rank. The margin is "purple." So the Greek of Theodotion - πορφύραν porphuran. So also the Latin Vulgate - "purpura." On the nature and uses of this color, see the note at Isa 1:18.
And have a chain of gold about his neck - Also indicative of rank and authority. Compare Gen 41:42. When Joseph was placed over the land of Egypt, the king honored him in a similar manner, by putting "a gold chain about his neck." This was common in Persia. See Xen. "Cyrop." I. 3, 2, II. 4, 6, VIII. 5, 18; Anab. I. 5, 8. Upon most of the figures in the ruins of Persepolis the same ornament is now found. Prof. Stuart renders this, "a collar of gold."
And shall be the third ruler in the kingdom - Of course, the king was first. Who the second was, or why the one who could disclose the meaning of the words should not be raised to the second rank, is not stated. It may be, that the office of prime minister was so fixed, or was held by one whose services were so important to the king, that he could not be at once displaced. Or the meaning may be, that the favored person who could interpret this would be raised to the third "rank" of dignity, or placed in the third class of those who held offices in the realm. The Chaldee is, "and shall rule third in the kingdom," and the idea would seem rather to be that he should be of the third rank or grade in office. So Bertholdt understands it. Grotius understands it as the third person in rank. He says the first was the king; the second, the son of the king; the third, the prince of the Satraps.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: aloud: Chal, with might, Dan 4:14 *marg.
to bring: Dan 2:2, Dan 4:6; Gen 41:8; Isa 44:25, Isa 44:26, Isa 47:13
be clothed: Dan 5:16, Dan 5:29, Dan 2:6; Gen 41:42-44; Num 22:7, Num 22:17, Num 24:11; Sa1 17:25
scarlet: or, purple
a chain: Pro 1:9; Sol 1:10; Eze 16:11
the third: Dan 2:48, Dan 6:2, Dan 6:3; Est 3:1, Est 10:2, Est 10:3
Carl Friedrich Keil and Franz Delitzsch
5:7
Since there are in this verse only three classes of wise men named as ordered to come to the king, to whom he promised the reward for the reading and the interpretation of the writing, and in Dan 5:8 it is first stated that all the king's wise men came, the probability, is, that at first the king commanded only the three classes named in Dan 5:7 to be brought to him. On this probability Kranichfeld founds the supposition that the king purposely, or with intention, summoned only the three classes named to avoid Daniel, whom he did not wish to consult, from his heathen religious fear of the God of the Jews. But this supposition is altogether untenable. For, first, it does not follow from Dan 8:27 that under Belshazzar Daniel was president over all the wise men, but only that he was in the king's service. Then, in the event of Daniel's yet retaining the place assigned to him by Nebuchadnezzar, his non-appearance could not be explained on the supposition that Belshazzar called only three classes of the wise men, because the supposition that מלכּא חכּימי כּל (all the king's wise men) in Dan 5:8 forms a contrast to the three classes named in Dan 5:7 is not sustained by the language here used. But if by "all the wise men of the king," Dan 5:8, we are to understand the whole body of the wise men of all the classes, and that they appeared before the king, then they must all have been called at the first, since no supplementary calling of the two classes not named in Dan 5:7 is mentioned. Besides this, the words, "the king spake to the wise men of Babylon," make it probable that all the classes, without the exception of the two, were called. Moreover it is most improbable that in the case before us, where the matter concerned the reading of a writing, the חרטמּים, the magicians Schriftkenner, should not have been called merely to avoid Daniel, who was their רב (president) (Daniel 4:6 [Dan 4:9]). Finally, it is psychologically altogether very improbable, that in the great agitation of fear which had filled him at the sight of the hand writing, Belshazzar should have reflected at all on this, that Daniel would announce to him misfortune or the vengeance of the God of the Jews. Such a reflection might perhaps arise on quiet deliberation, but not in the midst of agitating heart-anguish.
The strange circumstance that, according to Dan 5:7, the king already promised a reward to the wise men, which presupposes that they were already present, and then that for the first time their presence is mentioned in Dan 5:8, is occasioned by this, that in Dan 5:7 the appearing of the wise men is not expressly mentioned, but is naturally presupposed, and that the first two clauses of the eighth verse are simply placed together, and are not united to each other by a causal nexus. The meaning of the statement in Dan 5:7 and Dan 5:8 is this: The king calls aloud, commanding the astrologers, etc., to be brought to him; and when the wise men of Babylon came to him, he said to each of them, Whoever reads the writing, etc. But all the king's wise men, when they had come, were unable to read the writing. As to the names of the wise men in Dan 5:7, see under Dan 2:2. יקרה for יקרא, from קרא, to read. As a reward, the king promises a purple robe, a gold chain for the neck, and the highest office in the kingdom. A robe of purple was the sign of rank worn by the high officers of state among the Persians, - cf. Esther 8:15 with Xenophon, Anab. i. 5. 8, - and among the Selucidae, 1 Macc. 10:20; and was also among the Medes the princely garb, Xen. Anab. i. 3. 2, ii. 4. 6. ארגּון, Hebr. ארגּמן, purple, is a word of Aryan origin, from the Sanscrit râga, red colour, with the formative syllables man and vat; cf. Gesen. Thes. Addid. p. 111f. וגו' דּי והמנוּכא does not depend on ילבּשׁ, but forms a clause by itself: and a chain of gold shall be about his neck. For the Kethiv המנוּכא the Keri substitutes the Targum. and Syr. form המניכא (Dan 5:7, Dan 5:16, and Dan 5:29), i.e., The Greek μανιάκης, from the Sansc. mani, jewel, pearl, with the frequent formative syllable ka in the Zend, whence the Chaldee word is derived; it signifies neck- or arm-band, here the former. The golden neck-chain (στρεπτὸς χρύσεος) was an ornament worn by the Persians of rank, and was given by kings as a mark of favour even to kings, e.g., Cambyses and the younger Cyrus; cf. Herod. iii. 20; Xen. Anab. i. 1. 27, 5. 8, 8. 29.
Tit is not quite certain what the princely situation is which was promised to the interpreter of the writing, since the meaning of תּלתּי is not quite clear. That it is not the ordinale of the number third, is, since Hvernick, now generally acknowledged, because for tertius in Aram. תּליתי is used, which occurs also in Dan 2:39. Hvernick therefore regards תּלתּי, for which תּלתּא is found in Dan 5:16 and Dan 5:29, as an adjective formation which indicates a descent or occupation, and is here used as a nomen officii corresponding to the Hebr. שׁלישׁי. Gesenius and Dietrich regard תּלתּי as only the singular form for תּליתי, and תּלתּא as the stat. abs. of תּלת, third rank. Hitzig would change תּלתּי into תּלתּי, and regard תּלתּא as a singular formed from תּלתּאין, as triumvir from triumvirorum, and would interpret it by τρίτος αὐτός, the third (selbst-dritt): as one of three he shall rule in the kingdom, according to Dan 6:3. Finally, Kranichfeld takes תּלתּי to be a fem. verbal formation according to the analogy of ארמית, אחרי, in the sense of three-ruler-wise, and תּלתּא for a noun formed from תּלתא, triumvir. Almost all these explanations amount to this, that the statements here regard the government of a triumvirate as it was regulated by the Median king Darius, Dan 6:3 (2); and this appears also to be the meaning of the words as one may literally explain תּלתּי and תּלתּא. Regarding the Keri עלּין see under Dan 4:4, and regarding פּשׁרא, under Dan 4:15.
As all the wise men were unable to read the writing, it has been thought that it was in a foreign language different from the usual language of Babylon, the knowledge of which could not legitimately be expected to be possessed by the native wise men; and since, according to Dan 5:17, Dan 5:24., Daniel at once showed his acquaintance with the writing in question, it has from this been concluded that already the old Babylonians had handwriting corresponding to the later Syro-Palmyrenian inscriptions, while among the Hebrews to the time of the Exile the essentially Old-Phoenician writing, which is found on the so-called Samaritan coins and in the Samaritan Scriptures, was the peculiar national style of writing (Kran.). But this interpretation of the miracle on natural principles is quite erroneous. First, it is very unlikely that the Chaldean wise men should not have known these old Semitic characters, even although at that time they had ceased to be in current use among the Babylonians in their common writing. Then, from the circumstance that Daniel could at once read the writing, it does not follow that it was the well-known Old-Hebrew writing of his fatherland. "The characters employed in the writing," as Hengstenberg has rightly observed (Beitr. i. p. 122), "must have been altogether unusual so as not to be deciphered but by divine illumination." Yet we must not, with M. Geier and others, assume that the writing was visible only to the king and Daniel. This contradicts the text, according to which the Chaldean wise men, and without doubt all that were present, also saw the traces of the writing, but were not able to read it.
Geneva 1599
5:7 The king cried aloud to bring in (g) 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.
(g) Thus the wicked in their troubles seek many means, which draw them from God, because they do not seek for him who is the only comfort in all afflictions.
John Gill
5:7 The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers,.... Or, "with strength" (n); with a strong voice, as loud as he could; which is expressive of the fright he was in, and of his eagerness and impatience of information; laying aside all decency, and forgetting his royal majesty, like a man out of his senses, quite distracted, as it were: of the "astrologers", &c. See Gill on Dan 1:20, Dan 2:2, this was the usual course the kings of Babylon took, when they had matters of difficulty upon them, as appears from Dan 2:2 and though they found it oftentimes fruitless and vain, yet still they pursued it; so besotted and addicted were they to this kind of superstition:
and the king spake and said to the wise men of Babylon; who were presently brought in from the several parts of the city where they dwelt, and probably many of them might be at court at that time; and being introduced into the hall where the king and his nobles were, he addressed them in the following manner;
whosoever shall read this writing, and show me the interpretation thereof: pointing to the writing upon the wall, which continued; and which neither the king nor any about him could read or interpret, and therefore both are required to be done:
he shall be clothed with scarlet, and have a chain of gold about his neck; or "with purple" (o); the colour wore by persons of rank and figure; and the chain of gold was an emblem of honour and dignity, and more to be regarded for that than for the value of the gold of which it was made:
and shall be the third ruler in the kingdom; not rule over the third part of the kingdom, as Aben Ezra; but be the third man in the kingdom; next to the king and the queen mother, or to the king and the heir apparent; or one of the third principal rulers; or one of the three presidents of the kingdom, as Daniel afterwards was.
(n) "cum virtute", Vatablus; "in virtute", Montanus; "fortiter", Cocceius; "cum robore", Michaelis. (o) "purpura", Vatablus, Pagninus; Montanus; Grotius, Junius & Tremellius, Piscator, Cocceius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
5:7 He calls for the magicians, who more than once had been detected in imposture. He neglects God, and Daniel, whose fame as an interpreter was then well-established. The world wishes to be deceived and shuts its eyes against the light [CALVIN]. The Hebrews think the words were Chaldee, but in the old Hebrew character (like that now in the Samaritan Pentateuch).
third ruler--The first place was given to the king; the second, to the son of the king, or of the queen; the third, to the chief of the satraps.
5:85:8: Եւ մտանէին ամենայն իմաստունք Բաբելացւոց. եւ ո՛չ կարէին զգիրն ընթեռնուլ, եւ ո՛չ զմեկնութիւն նորա ցուցանել թագաւորին[12144]։ [12144] Ոմանք. Ամենայն իմաստունք թագաւորին։
8 Բաբելացիների բոլոր իմաստունները մտնում էին եւ չէին կարողանում գրութիւնը կարդալ եւ ոչ էլ նրա մեկնութիւնը յայտնել թագաւորին:
8 Ուստի թագաւորին բոլոր իմաստունները եկան, բայց չկրցան կարդալ ու անոր մեկնութիւնը թագաւորին իմացնել։
Եւ մտանէին ամենայն իմաստունք թագաւորին եւ ոչ կարէին զգիրն ընթեռնուլ, եւ ոչ զմեկնութիւն նորա ցուցանել թագաւորին:

5:8: Եւ մտանէին ամենայն իմաստունք Բաբելացւոց. եւ ո՛չ կարէին զգիրն ընթեռնուլ, եւ ո՛չ զմեկնութիւն նորա ցուցանել թագաւորին[12144]։
[12144] Ոմանք. Ամենայն իմաստունք թագաւորին։
8 Բաբելացիների բոլոր իմաստունները մտնում էին եւ չէին կարողանում գրութիւնը կարդալ եւ ոչ էլ նրա մեկնութիւնը յայտնել թագաւորին:
8 Ուստի թագաւորին բոլոր իմաստունները եկան, բայց չկրցան կարդալ ու անոր մեկնութիւնը թագաւորին իմացնել։
zohrab-1805▾ eastern-1994▾ western am▾
5:85:8 И вошли все мудрецы царя, но не могли прочитать написанного и объяснить царю значения его.
5:7 καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king ἐφώνησε φωνεω call; crow φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud καλέσαι καλεω call; invite τοὺς ο the ἐπαοιδοὺς επαοιδος and; even φαρμακοὺς φαρμακος sorcerer καὶ και and; even Χαλδαίους χαλδαιος Chaldaios; Khaltheos καὶ και and; even γαζαρηνοὺς γαζαρηνος report τὸ ο the σύγκριμα συγκριμα the γραφῆς γραφη scripture καὶ και and; even εἰσεπορεύοντο εισπορευομαι intrude; travel into ἐπὶ επι in; on θεωρίαν θεωρια observation ἰδεῖν οραω view; see τὴν ο the γραφήν γραφη scripture καὶ και and; even τὸ ο the σύγκριμα συγκριμα the γραφῆς γραφη scripture οὐκ ου not ἐδύναντο δυναμαι able; can συγκρῖναι συγκρινω compare; interpret τῷ ο the βασιλεῖ βασιλευς monarch; king τότε τοτε at that ὁ ο the βασιλεὺς βασιλευς monarch; king ἐξέθηκε εκτιθημι expose; explain πρόσταγμα προσταγμα tell; declare πᾶς πας all; every ἀνήρ ανηρ man; husband ὃς ος who; what ἂν αν perhaps; ever ὑποδείξῃ υποδεικνυμι give an example; indicate τὸ ο the σύγκριμα συγκριμα the γραφῆς γραφη scripture στολιεῖ στολιζω he; him πορφύραν πορφυρα purple καὶ και and; even μανιάκην μανιακης of gold; golden περιθήσει περιτιθημι put around / on αὐτῷ αυτος he; him καὶ και and; even δοθήσεται διδωμι give; deposit αὐτῷ αυτος he; him ἐξουσία εξουσια authority; influence τοῦ ο the τρίτου τριτος third μέρους μερος part; in particular τῆς ο the βασιλείας βασιλεια realm; kingdom
5:8 אֱדַ֨יִן֙ ʔᵉḏˈayin אֱדַיִן then עָֽלִּ֔יןעללין *ʕˈāllˈîn עלל enter כֹּ֖ל kˌōl כֹּל whole חַכִּימֵ֣י ḥakkîmˈê חַכִּים wise מַלְכָּ֑א malkˈā מֶלֶךְ king וְ wᵊ וְ and לָֽא־ lˈā- לָא not כָהֲלִ֤ין ḵāhᵃlˈîn כהל be able כְּתָבָא֙ kᵊṯāvˌā כְּתָב writing לְ lᵊ לְ to מִקְרֵ֔א miqrˈē קרא call וּו *û וְ and פִשְׁרֵ֖הּפשׁרא *fišrˌēh פְּשַׁר interpretation לְ lᵊ לְ to הֹודָעָ֥ה hôḏāʕˌā ידע know לְ lᵊ לְ to מַלְכָּֽא׃ malkˈā מֶלֶךְ king
5:8. tunc ingressi omnes sapientes regis non potuerunt nec scripturam legere nec interpretationem indicare regiThen came in all the king's wise men, but they could neither read the writing, nor declare the interpretation to the king.
8. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation.
5:8. Then, in came all the wise men of the king, but they could neither read the writing, nor reveal the interpretation to the king.
5:8. 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.
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:

5:8 И вошли все мудрецы царя, но не могли прочитать написанного и объяснить царю значения его.
5:7
καὶ και and; even
ο the
βασιλεὺς βασιλευς monarch; king
ἐφώνησε φωνεω call; crow
φωνῇ φωνη voice; sound
μεγάλῃ μεγας great; loud
καλέσαι καλεω call; invite
τοὺς ο the
ἐπαοιδοὺς επαοιδος and; even
φαρμακοὺς φαρμακος sorcerer
καὶ και and; even
Χαλδαίους χαλδαιος Chaldaios; Khaltheos
καὶ και and; even
γαζαρηνοὺς γαζαρηνος report
τὸ ο the
σύγκριμα συγκριμα the
γραφῆς γραφη scripture
καὶ και and; even
εἰσεπορεύοντο εισπορευομαι intrude; travel into
ἐπὶ επι in; on
θεωρίαν θεωρια observation
ἰδεῖν οραω view; see
τὴν ο the
γραφήν γραφη scripture
καὶ και and; even
τὸ ο the
σύγκριμα συγκριμα the
γραφῆς γραφη scripture
οὐκ ου not
ἐδύναντο δυναμαι able; can
συγκρῖναι συγκρινω compare; interpret
τῷ ο the
βασιλεῖ βασιλευς monarch; king
τότε τοτε at that
ο the
βασιλεὺς βασιλευς monarch; king
ἐξέθηκε εκτιθημι expose; explain
πρόσταγμα προσταγμα tell; declare
πᾶς πας all; every
ἀνήρ ανηρ man; husband
ὃς ος who; what
ἂν αν perhaps; ever
ὑποδείξῃ υποδεικνυμι give an example; indicate
τὸ ο the
σύγκριμα συγκριμα the
γραφῆς γραφη scripture
στολιεῖ στολιζω he; him
πορφύραν πορφυρα purple
καὶ και and; even
μανιάκην μανιακης of gold; golden
περιθήσει περιτιθημι put around / on
αὐτῷ αυτος he; him
καὶ και and; even
δοθήσεται διδωμι give; deposit
αὐτῷ αυτος he; him
ἐξουσία εξουσια authority; influence
τοῦ ο the
τρίτου τριτος third
μέρους μερος part; in particular
τῆς ο the
βασιλείας βασιλεια realm; kingdom
5:8
אֱדַ֨יִן֙ ʔᵉḏˈayin אֱדַיִן then
עָֽלִּ֔יןעללין
*ʕˈāllˈîn עלל enter
כֹּ֖ל kˌōl כֹּל whole
חַכִּימֵ֣י ḥakkîmˈê חַכִּים wise
מַלְכָּ֑א malkˈā מֶלֶךְ king
וְ wᵊ וְ and
לָֽא־ lˈā- לָא not
כָהֲלִ֤ין ḵāhᵃlˈîn כהל be able
כְּתָבָא֙ kᵊṯāvˌā כְּתָב writing
לְ lᵊ לְ to
מִקְרֵ֔א miqrˈē קרא call
וּו
וְ and
פִשְׁרֵ֖הּפשׁרא
*fišrˌēh פְּשַׁר interpretation
לְ lᵊ לְ to
הֹודָעָ֥ה hôḏāʕˌā ידע know
לְ lᵊ לְ to
מַלְכָּֽא׃ malkˈā מֶלֶךְ king
5:8. tunc ingressi omnes sapientes regis non potuerunt nec scripturam legere nec interpretationem indicare regi
Then came in all the king's wise men, but they could neither read the writing, nor declare the interpretation to the king.
5:8. Then, in came all the wise men of the king, but they could neither read the writing, nor reveal the interpretation to the king.
5:8. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. По мнению Придо и Кранихфельда, халдейские мудрецы не могли прочитать надпись потому, что она была написана на древне-финикийском языке. Но подобное предположение едва ли вероятно: древне-финикийский язык был известен вавилонянам в силу их постоянных торговых сношений с Финикией. Талмудисты объясняют бессилие халдеев тем, что надпись была сделана особым каббалистическим способом, напр., не в горизонтальном, а в вертикальном направлении, или же слова писались в обратном порядке, или, наконец, от каждого слова было написано только по одной или по две начальных буквы, отчего и нельзя было уловить смысл как отдельных выражений, так и целой фразы.
Adam Clarke: Commentary on the Bible - 1831
5:8: They could not read the writing - Because it was in the pure Hebrew, not the Chaldean character. See below.
Albert Barnes: Notes on the Bible - 1834
5:8: Then came in all the king's wise men - The classes above referred to, Dan 5:7.
But they could not read the writing - The character was an unknown character to them. It may have been a character which was not found in any language, and which made the power of Daniel to read it the more remarkable, or it may have been, as suggested in the notes at Dan 5:7, a foreign character with which they had no acquaintance, though familiar to Daniel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: but: Because, probably, it was written in the ancient Hebrew or Samaritan character. Dan 2:27, Dan 4:7; Gen 41:8; Isa 47:9, Isa 47:12-15
John Gill
5:8 Then came in all the king's wise men,.... The whole college of them, the persons before described; over whom, in Nebuchadnezzar's time, Daniel was the chief of the governors, Dan 2:48, these came in readily, in hope of getting both riches and honour:
but they could not read the writing, nor make known to the king the interpretation thereof; for if they could not do the former, it must be impossible to do the latter; of the reason of which, various are the conjectures (p): as that, though these words were written in Chaldee, yet in characters, as the Samaritan or Phoenician, they did not understand; or were written without points, and so they knew not which were the proper ones to put to them; or they were written according to the position of the letters of the alphabet, called "athbash", of which See Gill on Jer 25:26, or the words were placed so as to be read backward, or else downward, and not straightforward; or they were all in one word; or only the initial letters of words; but the true reason was, that it was so ordained by the Lord, that they should not be able to read and interpret them; this being reserved for another man, Daniel, that he might have the honour, and God the glory.
(p) Vid. Jac. de Clerice Dissertat. de Epulo Belshazzar, in Thesaur. Theolog. Philol. vol. 1. p. 885.
Robert Jamieson, A. R. Fausset and David Brown
5:8 The words were in such a character as to be illegible to the Chaldees, God reserving this honor to Daniel.
5:95:9: Եւ արքայ Բաղտասար խռովեցա՛ւ, եւ գոյն երեսաց նորա շրջեցաւ. խռովեցա՛ն եւ մեծամեծք նորա ընդ նմա։
9 Բաղդասար արքան խռովուեց, եւ նրա երեսի գոյնը փոխուեց. նրա մեծամեծները նոյնպէս խռովուեցին նրա հետ:
9 Այն ատեն Բաղտասար թագաւորը սաստիկ խռովեցաւ ու երեսին գոյնը փոխուեցաւ։ Անոր մեծամեծներն ալ սարսափեցան։
Եւ արքայ Բաղտասար խռովեցաւ, եւ գոյն երեսաց նորա շրջեցաւ. խռովեցան եւ մեծամեծք նորա ընդ նմա:

5:9: Եւ արքայ Բաղտասար խռովեցա՛ւ, եւ գոյն երեսաց նորա շրջեցաւ. խռովեցա՛ն եւ մեծամեծք նորա ընդ նմա։
9 Բաղդասար արքան խռովուեց, եւ նրա երեսի գոյնը փոխուեց. նրա մեծամեծները նոյնպէս խռովուեցին նրա հետ:
9 Այն ատեն Բաղտասար թագաւորը սաստիկ խռովեցաւ ու երեսին գոյնը փոխուեցաւ։ Անոր մեծամեծներն ալ սարսափեցան։
zohrab-1805▾ eastern-1994▾ western am▾
5:95:9 Царь Валтасар чрезвычайно встревожился, и вид лица его изменился на нем, и вельможи его смутились.
5:8 καὶ και and; even εἰσεπορεύοντο εισπορευομαι intrude; travel into οἱ ο the ἐπαοιδοὶ επαοιδος and; even φαρμακοὶ φαρμακος sorcerer καὶ και and; even γαζαρηνοί γαζαρηνος and; even οὐκ ου not ἠδύνατο δυναμαι able; can οὐδεὶς ουδεις no one; not one τὸ ο the σύγκριμα συγκριμα the γραφῆς γραφη scripture ἀπαγγεῖλαι απαγγελλω report
5:9 אֱ֠דַיִן ʔᵉḏayˌin אֱדַיִן then מַלְכָּ֤א malkˈā מֶלֶךְ king בֵלְשַׁאצַּר֙ vēlᵊšaṣṣˌar בֵּלְשַׁאצַּר Belshazzar שַׂגִּ֣יא śaggˈî שַׂגִּיא much מִתְבָּהַ֔ל miṯbāhˈal בהל disturb וְ wᵊ וְ and זִיוֹ֖הִי zîwˌōhî זִיו brightness שָׁנַ֣יִן šānˈayin שׁנה be different עֲלֹ֑והִי ʕᵃlˈôhî עַל upon וְ wᵊ וְ and רַבְרְבָנֹ֖והִי ravrᵊvānˌôhî רַבְרְבָנִין lords מִֽשְׁתַּבְּשִֽׁין׃ mˈištabbᵊšˈîn שׁבשׁ branch off
5:9. unde rex Balthasar satis conturbatus est et vultus illius inmutatus est sed et optimates eius turbabanturWherewith king Baltasar was much troubled, and his countenance was changed: and his nobles also were troubled.
9. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were perplexed.
5:9. Therefore, king Belshazzar was quite confused, and his face was altered, and even his nobles were disturbed.
5:9. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied.
Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied:

5:9 Царь Валтасар чрезвычайно встревожился, и вид лица его изменился на нем, и вельможи его смутились.
5:8
καὶ και and; even
εἰσεπορεύοντο εισπορευομαι intrude; travel into
οἱ ο the
ἐπαοιδοὶ επαοιδος and; even
φαρμακοὶ φαρμακος sorcerer
καὶ και and; even
γαζαρηνοί γαζαρηνος and; even
οὐκ ου not
ἠδύνατο δυναμαι able; can
οὐδεὶς ουδεις no one; not one
τὸ ο the
σύγκριμα συγκριμα the
γραφῆς γραφη scripture
ἀπαγγεῖλαι απαγγελλω report
5:9
אֱ֠דַיִן ʔᵉḏayˌin אֱדַיִן then
מַלְכָּ֤א malkˈā מֶלֶךְ king
בֵלְשַׁאצַּר֙ vēlᵊšaṣṣˌar בֵּלְשַׁאצַּר Belshazzar
שַׂגִּ֣יא śaggˈî שַׂגִּיא much
מִתְבָּהַ֔ל miṯbāhˈal בהל disturb
וְ wᵊ וְ and
זִיוֹ֖הִי zîwˌōhî זִיו brightness
שָׁנַ֣יִן šānˈayin שׁנה be different
עֲלֹ֑והִי ʕᵃlˈôhî עַל upon
וְ wᵊ וְ and
רַבְרְבָנֹ֖והִי ravrᵊvānˌôhî רַבְרְבָנִין lords
מִֽשְׁתַּבְּשִֽׁין׃ mˈištabbᵊšˈîn שׁבשׁ branch off
5:9. unde rex Balthasar satis conturbatus est et vultus illius inmutatus est sed et optimates eius turbabantur
Wherewith king Baltasar was much troubled, and his countenance was changed: and his nobles also were troubled.
5:9. Therefore, king Belshazzar was quite confused, and his face was altered, and even his nobles were disturbed.
5:9. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied.
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Albert Barnes: Notes on the Bible - 1834
5:9: Then was king Belshazzar greatly troubled - Not doubting that this was a Divine intimation of some fearful event, and yet unable to understand its meaning. We are quite as likely to be troubled by what is merely "mysterious" in regard to the future - by anything that gives us some undefined foreboding - as we are by what is really formidable when we know what it is. In the latter case, we know the worst; we can make some preparation for it; we can feel assured that when that is past, all is past that we fear - but who can guard himself, or prepare himself, when what is dreaded is undefined as well as awful; when we know not how to meet it, or how long it may endure, or how terrific and wide may be the sweep of its desolation?
And his countenance was changed in him - Margin, "brightnesses." See the note at Dan 5:6.
And his lords were astonied - Amazed. The Chaldee word means to perplex, disturb, trouble. They were doubtless as much perplexed and troubled as the king himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: greatly: Dan 5:6, Dan 2:1; Job 18:11-14; Psa 18:14; Rev 6:15
countenance: Chal, brightness, Dan 5:6, Dan 10:8
changed: Psa 48:6; Isa 13:6-8, Isa 21:2-4; Jer 6:24, Jer 30:6; Mat 2:3
Carl Friedrich Keil and Franz Delitzsch
5:9
By this not only was the astonishment of the king heightened, but the officers of state also were put into confusion. "In משׁתּבּשׁין lies not merely the idea of consternation, but of confusion, of great commotion in the assembly" (Hitzig). The whole company was thrown into confusion. The magnates spoke without intelligence, and were perplexed about the matter.
Not only was the tumult that arose from the loud confused talk of the king and the nobles heard by those who were there present, but the queen-mother, who was living in the palace, the wife of Nebuchadnezzar, also heard it and went into the banqueting hall. As soon as she perceived the cause of the commotion, she directed the attention of her royal son to Daniel, who in the days of his father Nebuchadnezzar had already, as an interpreter of dreams and of mysteries, shown that the spirit of the holy gods dwelt in him (Dan 5:10-12).
John Gill
5:9 Then was King Belshazzar greatly troubled,.... A second time, and perhaps more than before; since he had conceived some hope that his wise men would have informed him what this writing was, and the meaning of it; but finding that they were nonplussed by it, it gave him still greater uneasiness:
and his countenance was changed in him; again; very likely, upon the coming in of the wise men, he had a little recovered himself, and became more composed and serene; which appeared in his countenance; but, upon this disappointment, his countenance changed again, and he turned pale, and looked ghastly:
and his lords were astonished; were in the utmost consternation and confusion, when they understood that the writing could neither be read nor interpreted; neither the dignity of their station, nor their numbers, nor their liquor, could keep up their spirits; so that the king had not one with him, to speak a comfortable word to him, or give him any advice in this his time of distress; they were all in the same condition with himself.
5:105:10: Եւ եմուտ տիկինն ՚ի տաճարն խրախութեան՝ եւ ասէ. Ա՛րքայ՝ յաւիտեա՛ն կեաց. մի՛ խռովեցուսցեն զքեզ խորհուրդք քո, եւ գոյն երեսաց քոց մի՛ եղծցի[12145]. [12145] Ոմանք. Յաւիտեան կաց։
10 Թագուհին մտաւ խրախճանքի ապարանքը եւ ասաց. «Արքա՛յ, ապրի՛ր յաւիտեան. թող քո մտքերը չխռովեն քեզ, եւ քո երեսի գոյնը չեղծուի,
10 Թագուհին թագաւորին ու անոր մեծամեծներուն խօսքերը իմանալով՝ կոչունքին պալատը եկաւ ու ըսաւ. «Ո՛վ թագաւոր, յաւիտեան ո՛ղջ կեցիր. քու խորհուրդներդ քեզ չխռովեցնեն ու երեսիդ գոյնը թող չփոխուի.
Եւ եմուտ տիկինն ի տաճարն [71]խրախութեան, եւ ասէ. Արքայ, յաւիտեան կեաց. մի՛ խռովեցուսցեն զքեզ խորհուրդք քո, եւ գոյն երեսաց քոց մի՛ եղծցի:

5:10: Եւ եմուտ տիկինն ՚ի տաճարն խրախութեան՝ եւ ասէ. Ա՛րքայ՝ յաւիտեա՛ն կեաց. մի՛ խռովեցուսցեն զքեզ խորհուրդք քո, եւ գոյն երեսաց քոց մի՛ եղծցի[12145].
[12145] Ոմանք. Յաւիտեան կաց։
10 Թագուհին մտաւ խրախճանքի ապարանքը եւ ասաց. «Արքա՛յ, ապրի՛ր յաւիտեան. թող քո մտքերը չխռովեն քեզ, եւ քո երեսի գոյնը չեղծուի,
10 Թագուհին թագաւորին ու անոր մեծամեծներուն խօսքերը իմանալով՝ կոչունքին պալատը եկաւ ու ըսաւ. «Ո՛վ թագաւոր, յաւիտեան ո՛ղջ կեցիր. քու խորհուրդներդ քեզ չխռովեցնեն ու երեսիդ գոյնը թող չփոխուի.
zohrab-1805▾ eastern-1994▾ western am▾
5:105:10 Царица же, по поводу слов царя и вельмож его, вошла в палату пиршества; начала говорить царица и сказала: царь, вовеки живи! да не смущают тебя мысли твои, и да не изменяется вид лица твоего!
5:9 τότε τοτε at that ὁ ο the βασιλεὺς βασιλευς monarch; king ἐκάλεσε καλεω call; invite τὴν ο the βασίλισσαν βασιλισσα queen περὶ περι about; around τοῦ ο the σημείου σημειον sign καὶ και and; even ὑπέδειξεν υποδεικνυμι give an example; indicate αὐτῇ αυτος he; him ὡς ως.1 as; how μέγα μεγας great; loud ἐστί ειμι be καὶ και and; even ὅτι οτι since; that πᾶς πας all; every ἄνθρωπος ανθρωπος person; human οὐ ου not δύναται δυναμαι able; can ἀπαγγεῖλαι απαγγελλω report τῷ ο the βασιλεῖ βασιλευς monarch; king τὸ ο the σύγκριμα συγκριμα the γραφῆς γραφη scripture
5:10 מַלְכְּתָ֕א malkᵊṯˈā מַלְכָּה queen לָ lo לְ to קֳבֵ֨ל qᵒvˌēl קֳבֵל opposite מִלֵּ֤י millˈê מִלָּה word מַלְכָּא֙ malkˌā מֶלֶךְ king וְ wᵊ וְ and רַבְרְבָנֹ֔והִי ravrᵊvānˈôhî רַבְרְבָנִין lords לְ lᵊ לְ to בֵ֥ית vˌêṯ בַּיִת house מִשְׁתְּיָ֖א mištᵊyˌā מִשְׁתֵּא banquet עַלַּ֑תעללת *ʕallˈaṯ עלל enter עֲנָ֨ת ʕᵃnˌāṯ ענה answer מַלְכְּתָ֜א malkᵊṯˈā מַלְכָּה queen וַ wa וְ and אֲמֶ֗רֶת ʔᵃmˈereṯ אמר say מַלְכָּא֙ malkˌā מֶלֶךְ king לְ lᵊ לְ to עָלְמִ֣ין ʕolmˈîn עָלַם eternity חֱיִ֔י ḥᵉʸˈî חיה live אַֽל־ ʔˈal- אַל not יְבַהֲלוּךְ֙ yᵊvahᵃlûḵ בהל disturb רַעְיֹונָ֔ךְ raʕyônˈāḵ רַעְיֹון thought וְ wᵊ וְ and זִיוָ֖יךְ zîwˌāyḵ זִיו brightness אַל־ ʔal- אַל not יִשְׁתַּנֹּֽו׃ yištannˈô שׁנה be different
5:10. regina autem pro re quae acciderat regi et optimatibus eius domum convivii ingressa est et proloquens ait rex in aeternum vive non te conturbent cogitationes tuae neque facies tua inmuteturThen the queen, on occasion of what had happened to the king, and his nobles, came into the banquet-house: and she spoke, and said: O king, live for ever: let not thy thoughts trouble thee, neither let thy countenance be changed.
10. the queen by reason of the words of the king and his lords came into the banquet house: the queen spake and said, O king, live for ever; let not thy thoughts trouble thee, nor let thy countenance be changed:
5:10. But the queen, because of what had happened to the king and his nobles, entered the banquet house. And she spoke out, saying, “O king, live forever. Do not let your thoughts confuse you, neither should your face be altered.
5:10. [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:
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:

5:10 Царица же, по поводу слов царя и вельмож его, вошла в палату пиршества; начала говорить царица и сказала: царь, вовеки живи! да не смущают тебя мысли твои, и да не изменяется вид лица твоего!
5:9
τότε τοτε at that
ο the
βασιλεὺς βασιλευς monarch; king
ἐκάλεσε καλεω call; invite
τὴν ο the
βασίλισσαν βασιλισσα queen
περὶ περι about; around
τοῦ ο the
σημείου σημειον sign
καὶ και and; even
ὑπέδειξεν υποδεικνυμι give an example; indicate
αὐτῇ αυτος he; him
ὡς ως.1 as; how
μέγα μεγας great; loud
ἐστί ειμι be
καὶ και and; even
ὅτι οτι since; that
πᾶς πας all; every
ἄνθρωπος ανθρωπος person; human
οὐ ου not
δύναται δυναμαι able; can
ἀπαγγεῖλαι απαγγελλω report
τῷ ο the
βασιλεῖ βασιλευς monarch; king
τὸ ο the
σύγκριμα συγκριμα the
γραφῆς γραφη scripture
5:10
מַלְכְּתָ֕א malkᵊṯˈā מַלְכָּה queen
לָ lo לְ to
קֳבֵ֨ל qᵒvˌēl קֳבֵל opposite
מִלֵּ֤י millˈê מִלָּה word
מַלְכָּא֙ malkˌā מֶלֶךְ king
וְ wᵊ וְ and
רַבְרְבָנֹ֔והִי ravrᵊvānˈôhî רַבְרְבָנִין lords
לְ lᵊ לְ to
בֵ֥ית vˌêṯ בַּיִת house
מִשְׁתְּיָ֖א mištᵊyˌā מִשְׁתֵּא banquet
עַלַּ֑תעללת
*ʕallˈaṯ עלל enter
עֲנָ֨ת ʕᵃnˌāṯ ענה answer
מַלְכְּתָ֜א malkᵊṯˈā מַלְכָּה queen
וַ wa וְ and
אֲמֶ֗רֶת ʔᵃmˈereṯ אמר say
מַלְכָּא֙ malkˌā מֶלֶךְ king
לְ lᵊ לְ to
עָלְמִ֣ין ʕolmˈîn עָלַם eternity
חֱיִ֔י ḥᵉʸˈî חיה live
אַֽל־ ʔˈal- אַל not
יְבַהֲלוּךְ֙ yᵊvahᵃlûḵ בהל disturb
רַעְיֹונָ֔ךְ raʕyônˈāḵ רַעְיֹון thought
וְ wᵊ וְ and
זִיוָ֖יךְ zîwˌāyḵ זִיו brightness
אַל־ ʔal- אַל not
יִשְׁתַּנֹּֽו׃ yištannˈô שׁנה be different
5:10. regina autem pro re quae acciderat regi et optimatibus eius domum convivii ingressa est et proloquens ait rex in aeternum vive non te conturbent cogitationes tuae neque facies tua inmutetur
Then the queen, on occasion of what had happened to the king, and his nobles, came into the banquet-house: and she spoke, and said: O king, live for ever: let not thy thoughts trouble thee, neither let thy countenance be changed.
5:10. But the queen, because of what had happened to the king and his nobles, entered the banquet house. And she spoke out, saying, “O king, live forever. Do not let your thoughts confuse you, neither should your face be altered.
5:10. [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:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Поставленный бессилием своих мудрецов в безвыходное положение, Валтасар был выведен из него советом "царицы" пригласить для прочтения и объяснения таинственной надписи Даниила. Присутствие царских жен в пиршественной зале (2-3: ст.), царица же входит в "палату пиршества" (ст. 10), а равно ее решимость дать царю публичный совет, на что не могла осмелиться жена восточного деспота, заставляют думать, что под "царицей" разумеется не жена Валтасара, а его мать, дочь или внучка Навуходоносора (Флавий). В ее устах Валтасар - сын Навуходоносора не в буквальном, а в переносном смысле, - потомок. С подобным значением слово "сын" употребляется и в клинообразных надписях. Так, в надписи Салманассара II Ииуй, царь израильский, называется сыном Амврия, хотя на самом деле он был сыном Иосафата (4: Цар 9:2). Если бы Навуходоносор приходился родным отцом Валтасару, то незачем было бы прибавлять его имя: "Навуходоносор, отец твой".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 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: 11 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; 12 Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing 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 show the interpretation. 13 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? 14 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. 15 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 show the interpretation of the thing: 16 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. 17 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. 18 O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: 19 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. 20 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: 21 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. 22 And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; 23 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: 24 Then was the part of the hand sent from him; and this writing was written. 25 And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. 26 This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. 27 TEKEL; Thou art weighed in the balances, and art found wanting. 28 PERES; Thy kingdom is divided, and given to the Medes and Persians. 29 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.
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 (v. 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, v. 11, 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, v. 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 (v. 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, v. 16. But, 4. He promises him the same rewards that he had promised them if he would do it, v. 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.
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, v. 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, v. 18, 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, v. 18, 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 vitæ 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 (v. 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 (v. 20), driven from among men, to dwell with the wild asses, v. 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 (v. 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 (v. 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, v. 24. It is he that now writes bitter things against thee, and makes thee to possess thy iniquities," Job xiii. 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, v. 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 (v. 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 (v. 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 (v. 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.
Adam Clarke: Commentary on the Bible - 1831
5:10: The queen - came - This is generally allowed to have been the widow of Nebuchadnezzar; if so, she was the queen Amiyt, daughter of Astyages, sister of Darius the Mede, and aunt of Cyrus, according to Polyhistor, cited by Cedrenus. See Calmet. Others think that Nitocris was the person who is said to be queen when Cyrus took the city; and is stated to have been a lady of eminent wisdom and discretion, and to have had the chief direction of the public affairs. She was the mother of Labynithus; and, if this be the same as Belshazzar, she must be the person here introduced.
Albert Barnes: Notes on the Bible - 1834
5:10: Now the queen - "Probably the queen-mother, the Nitocris of Herodotus, as the king's wives were at the entertainment." - Wintle. Compare Dan 5:2-3. So Prof. Stuart. The editor of the "Pictorial Bible" also supposes that this was the queen-mother, and thinks that this circumstance will explain her familiarity with the occurrences in the reign of Nebuchadnezzar. He says, "We are informed above, that the 'wives and concubines' of the king were present at the banquet. It therefore seems probable that the 'queen' who now first appears was the queen-mother; and this probability is strengthened by the intimate acquaintance which she exhibits with the affairs of Nebuchadnezzars reign; at the latter end of which she, as the wife of Evil-Merodach, who was regent during his father's alienation of mind, took an active part in the internal policy of the kingdom, and in the completion of the great works which Nebuchadnezzar had begun in Babylon. This she continued during the reigns of her husband and son, the present king Belshazzar. This famous queen, Nitocris, therefore, could not but be well acquainted with the character and services of Daniel." On the place and influence of the queen-mother in the Oriental courts, see Taylor's Fragments to Calmet's Dictionary, No. 16. From the extracts which Taylor has collected, it would seem that she held an exalted place at court, and that it is every way probable that she would be called in or would come in, on such an occasion. See also Knolles' "History of the Turks," as quoted by Taylor, "Fragments," No. 50.
By reason of the words of the king and his lords - Their words of amazement and astonishment. These would doubtless be conveyed to her, as there was so much alarm in the palace, and as there was a summons to bring in the wise men of Babylon. if her residence was in some part of the palace itself, nothing would be more natural than that she should be made acquainted with the unusual occurrence; or if her residence was, as Taylor supposes, detached from the palace, it is every way probable that she would be made acquainted with the consternation that pRev_ailed, and that, recollecting the case of Nebuchadnezzar, and the forgotten services of Daniel, she would feel that the information which was sought respecting the mysterious writing could be obtained from him.
And the queen spake and said, O king, live for ever - A common salutation in addressing a king, expressive of a desire of his happiness and prosperity.
Let not thy thoughts trouble thee ... - That is, there is a way by which the mystery may be solved, and you need not, therefore, be alarmed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: the queen: This was probably Nitocris, the queen-mother, widow of Evil-merodach, son of Nebuchadnezzar, and father of Belshazzar.
O king: Dan 2:4, Dan 3:9, Dan 6:6, Dan 6:21; Kg1 1:31
let not: Gen 35:17, Gen 35:18; Sa1 4:20-22; Job 13:4, Job 21:34
Carl Friedrich Keil and Franz Delitzsch
5:10
By מלכּתא interpreters rightly understand the mother of the reigning king, the widow of his father Nebuchadnezzar, since according to Dan 5:2. The wives of the king were present at the festival, and the queen came before the king as only a mother could do. Among the Israelites also the mother of the reigning king was held in high respect; cf. 3Kings 15:13; 4Kings 24:12, 4Kings 24:15; Jer 13:18; Jer 29:2. מלּין לקבל, by reason of the words, not: because of the affair, to which neither the plur. מלּי nor the gen. רברבנוהי agrees. Instead of the Kethiv עללת the Keri has עלּת, the later form. The queen-mother begins in an assuring manner, since she can give an advice which is fitted to allay the embarrassment.
Geneva 1599
5:10 [Now] the (h) 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:
(h) That is, his grandmother, Nebuchadnezzar's wife, who because of her age was not at the feast before, but came there when she heard of this strange news.
John Gill
5:10 Now the queen, by reason of the words of the king and his lords, came into the banquet house,.... Not the wife of Belshazzar, as Porphyry would have it; but rather the queen mother, as Jacchiades, the widow of Evilmerodach his father, whose name was Nitocris; and is spoken of, by Herodotus (q), as a very prudent woman; and as this seems to be by her words and conduct: though Josephus (r) says it was his grandmother, she who had been the wife of Nebuchadnezzar; and of this opinion were some mentioned by Aben Ezra; whose name was Amyitis; and it appears, by what she says afterwards, that she was well acquainted with affairs in his time; and, being an ancient woman, might be the reason why she was not among the ladies at the feast in the banqueting house; but came into it, without being sent for, on hearing the consternation and distress the king and his lords were in, and the moanful despairing words they expressed on this occasion:
and the queen spake and said, O king, live for ever; the usual salutation given to the kings of Babylon, and other eastern monarchs; see Dan 2:4,
let not thy thoughts trouble thee, nor let thy countenance be changed; at this affair, as if it could never be understood, and the true meaning of it be given; but be of good: cheer, and put on a good countenance; there is hope yet that it may be cleared up to satisfaction.
(q) Clio, sive l. 1. c. 185, 188. (r) Antiqu. l. 10. c. 11. sect. 2.
John Wesley
5:10 The queen came - The women in those courts had an apartment by themselves, and this being the queen - mother, and aged, did not mingle herself with the king's wives and concubines, yet she broke the rule in coming in now, upon this solemn occasion.
Robert Jamieson, A. R. Fausset and David Brown
5:10 queen--the queen mother, or grandmother, Nitocris, had not been present till now. She was wife either of Nebuchadnezzar or of Evil merodach; hence her acquaintance with the services of Daniel. She completed the great works which the former had begun. Hence HERODOTUS attributes them to her alone. This accounts for the deference paid to her by Belshazzar. (See on Dan 4:36). Compare similar rank given to the queen mother among the Hebrews (3Kings 15:13).
5:115:11: զի է՛ այր մի ՚ի թագաւորութեան քում, յորում գո՛յ Հոգի Սուրբ Աստուծոյ. եւ յաւուրս հօր քոյ՝ զօրութիւնք եւ իմաստութիւնք գտանէին ՚ի նմա. եւ արքայ Նաբուքոդոնոսոր հայր քո՝ իշխա՛ն կացոյց զնա ՚ի վերայ գիտաց եւ մոգուց՝ եւ քաղդէից՝ եւ ըղձից[12146]։ [12146] Ոմանք. Հօր քո՝ զուարթութիւնք եւ իմաստութիւնք գտան ՚ի նմա... եւ քաղդեայց եւ ըղձից։
11 որովհետեւ քո թագաւորութեան ներքոյ կայ մի մարդ, որի մէջ Աստծու Սուրբ Հոգին կայ. քո հօր ժամանակ ուժ եւ իմաստութիւն կար նրա մէջ եւ քո հայրը՝ Նաբուքոդոնոսոր արքան, նրան գուշակների, մոգերի, աստղագուշակների եւ հմայողների գլխաւոր կարգեց,
11 Քու թագաւորութեանդ մէջ մարդ մը կայ, որուն ներսիդին սուրբ աստուածներուն հոգին կայ։ Քու հօրդ օրերը անոր վրայ լոյս, հանճար ու աստուածներուն իմաստութեանը պէս իմաստութիւն տեսնուեցաւ եւ քու հայրդ Նաբուգոդոնոսոր թագաւորը զանիկա մոգերուն, հմայողներուն, Քաղդեաններուն ու բաղդ նայողներուն վրայ իշխան դրաւ։
զի է այր մի ի թագաւորութեան քում, յորում գոյ Հոգի [72]Սուրբ Աստուծոյ``. եւ յաւուրս հօր քո` [73]զօրութիւնք եւ իմաստութիւնք`` գտանէին ի նմա. եւ արքայ Նաբուքոդոնոսոր հայր քո իշխան կացոյց զնա ի վերայ գիտաց եւ մոգուց եւ քաղդէից եւ ըղձից:

5:11: զի է՛ այր մի ՚ի թագաւորութեան քում, յորում գո՛յ Հոգի Սուրբ Աստուծոյ. եւ յաւուրս հօր քոյ՝ զօրութիւնք եւ իմաստութիւնք գտանէին ՚ի նմա. եւ արքայ Նաբուքոդոնոսոր հայր քո՝ իշխա՛ն կացոյց զնա ՚ի վերայ գիտաց եւ մոգուց՝ եւ քաղդէից՝ եւ ըղձից[12146]։
[12146] Ոմանք. Հօր քո՝ զուարթութիւնք եւ իմաստութիւնք գտան ՚ի նմա... եւ քաղդեայց եւ ըղձից։
11 որովհետեւ քո թագաւորութեան ներքոյ կայ մի մարդ, որի մէջ Աստծու Սուրբ Հոգին կայ. քո հօր ժամանակ ուժ եւ իմաստութիւն կար նրա մէջ եւ քո հայրը՝ Նաբուքոդոնոսոր արքան, նրան գուշակների, մոգերի, աստղագուշակների եւ հմայողների գլխաւոր կարգեց,
11 Քու թագաւորութեանդ մէջ մարդ մը կայ, որուն ներսիդին սուրբ աստուածներուն հոգին կայ։ Քու հօրդ օրերը անոր վրայ լոյս, հանճար ու աստուածներուն իմաստութեանը պէս իմաստութիւն տեսնուեցաւ եւ քու հայրդ Նաբուգոդոնոսոր թագաւորը զանիկա մոգերուն, հմայողներուն, Քաղդեաններուն ու բաղդ նայողներուն վրայ իշխան դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:115:11 Есть в царстве твоем муж, в котором дух святаго Бога; во дни отца твоего найдены были в нем свет, разум и мудрость, подобная мудрости богов, и царь Навуходоносор, отец твой, поставил его главою тайноведцев, обаятелей, Халдеев и гадателей, сам отец твой, царь,
5:10 τότε τοτε at that ἡ ο the βασίλισσα βασιλισσα queen ἐμνήσθη μναομαι remember; mindful πρὸς προς to; toward αὐτὸν αυτος he; him περὶ περι about; around τοῦ ο the Δανιηλ δανιηλ Daniēl; Thanil ὃς ος who; what ἦν ειμι be ἐκ εκ from; out of τῆς ο the αἰχμαλωσίας αιχμαλωσια captivity τῆς ο the Ιουδαίας ιουδαια Ioudaia; Iuthea
5:11 אִיתַ֨י ʔîṯˌay אִיתַי existence גְּבַ֜ר gᵊvˈar גְּבַר man בְּ bᵊ בְּ in מַלְכוּתָ֗ךְ malᵊḵûṯˈāḵ מַלְכוּ kingdom דִּ֠י dˌî דִּי [relative] ר֣וּחַ rˈûₐḥ רוּחַ wind אֱלָהִ֣ין ʔᵉlāhˈîn אֱלָהּ god קַדִּישִׁין֮ qaddîšîn קַדִּישׁ holy בֵּהּ֒ bˌēh בְּ in וּ û וְ and בְ vᵊ בְּ in יֹומֵ֣י yômˈê יֹום day אֲב֗וּךְ ʔᵃvˈûḵ אַב father נַהִיר֧וּ nahîrˈû נַהִירוּ brilliance וְ wᵊ וְ and שָׂכְלְתָנ֛וּ śoḵlᵊṯānˈû שָׂכְלְתָנוּ insight וְ wᵊ וְ and חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom כְּ kᵊ כְּ like חָכְמַת־ ḥoḵmaṯ- חָכְמָה wisdom אֱלָהִ֖ין ʔᵉlāhˌîn אֱלָהּ god הִשְׁתְּכַ֣חַת hištᵊḵˈaḥaṯ שׁכח find בֵּ֑הּ bˈēh בְּ in וּ û וְ and מַלְכָּ֤א malkˈā מֶלֶךְ king נְבֻֽכַדְנֶצַּר֙ nᵊvˈuḵaḏneṣṣar נְבוּכַדְנֶצַּר Nebuchadnezzar אֲב֔וּךְ ʔᵃvˈûḵ אַב father רַ֧ב rˈav רַב chief חַרְטֻמִּ֣ין ḥarṭummˈîn חַרְטֹּם magician אָֽשְׁפִ֗ין ʔˈāšᵊfˈîn אָשַׁף enchanter כַּשְׂדָּאִין֙ kaśdāʔîn כַּשְׂדָּי Chaldaean גָּזְרִ֔ין gozrˈîn גזר cut הֲקִימֵ֖הּ hᵃqîmˌēh קום stand אֲב֥וּךְ ʔᵃvˌûḵ אַב father מַלְכָּֽא׃ malkˈā מֶלֶךְ king
5:11. est vir in regno tuo qui spiritum deorum sanctorum habet in se et in diebus patris tui scientia et sapientia inventae sunt in eo nam et rex Nabuchodonosor pater tuus principem magorum incantatorum Chaldeorum et aruspicum constituit eum pater inquam tuus o rexThere is a man in thy kingdom that hath the spirit of the holy gods in him: and in the days of thy father knowledge and wisdom were found in him: for king Nabuchodonosor, thy father, appointed him prince of the wise men, enchanters, Chaldeans, and soothsayers, thy father, I say, O king:
11. 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: and the king Nebuchadnezzar thy father, the king, , thy father, made him master of the magicians, enchanters, Chaldeans, and soothsayers;
5:11. There is a man in your kingdom, who has the spirit of the holy gods within himself, and in the days of your father, knowledge and wisdom were found in him. For king Nebuchadnezzar, your father, appointed him leader of the astrologers, enchanters, Chaldeans, and soothsayers, even your father, I say to you, O king.
5:11. 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;
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:

5:11 Есть в царстве твоем муж, в котором дух святаго Бога; во дни отца твоего найдены были в нем свет, разум и мудрость, подобная мудрости богов, и царь Навуходоносор, отец твой, поставил его главою тайноведцев, обаятелей, Халдеев и гадателей, сам отец твой, царь,
5:10
τότε τοτε at that
ο the
βασίλισσα βασιλισσα queen
ἐμνήσθη μναομαι remember; mindful
πρὸς προς to; toward
αὐτὸν αυτος he; him
περὶ περι about; around
τοῦ ο the
Δανιηλ δανιηλ Daniēl; Thanil
ὃς ος who; what
ἦν ειμι be
ἐκ εκ from; out of
τῆς ο the
αἰχμαλωσίας αιχμαλωσια captivity
τῆς ο the
Ιουδαίας ιουδαια Ioudaia; Iuthea
5:11
אִיתַ֨י ʔîṯˌay אִיתַי existence
גְּבַ֜ר gᵊvˈar גְּבַר man
בְּ bᵊ בְּ in
מַלְכוּתָ֗ךְ malᵊḵûṯˈāḵ מַלְכוּ kingdom
דִּ֠י dˌî דִּי [relative]
ר֣וּחַ rˈûₐḥ רוּחַ wind
אֱלָהִ֣ין ʔᵉlāhˈîn אֱלָהּ god
קַדִּישִׁין֮ qaddîšîn קַדִּישׁ holy
בֵּהּ֒ bˌēh בְּ in
וּ û וְ and
בְ vᵊ בְּ in
יֹומֵ֣י yômˈê יֹום day
אֲב֗וּךְ ʔᵃvˈûḵ אַב father
נַהִיר֧וּ nahîrˈû נַהִירוּ brilliance
וְ wᵊ וְ and
שָׂכְלְתָנ֛וּ śoḵlᵊṯānˈû שָׂכְלְתָנוּ insight
וְ wᵊ וְ and
חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom
כְּ kᵊ כְּ like
חָכְמַת־ ḥoḵmaṯ- חָכְמָה wisdom
אֱלָהִ֖ין ʔᵉlāhˌîn אֱלָהּ god
הִשְׁתְּכַ֣חַת hištᵊḵˈaḥaṯ שׁכח find
בֵּ֑הּ bˈēh בְּ in
וּ û וְ and
מַלְכָּ֤א malkˈā מֶלֶךְ king
נְבֻֽכַדְנֶצַּר֙ nᵊvˈuḵaḏneṣṣar נְבוּכַדְנֶצַּר Nebuchadnezzar
אֲב֔וּךְ ʔᵃvˈûḵ אַב father
רַ֧ב rˈav רַב chief
חַרְטֻמִּ֣ין ḥarṭummˈîn חַרְטֹּם magician
אָֽשְׁפִ֗ין ʔˈāšᵊfˈîn אָשַׁף enchanter
כַּשְׂדָּאִין֙ kaśdāʔîn כַּשְׂדָּי Chaldaean
גָּזְרִ֔ין gozrˈîn גזר cut
הֲקִימֵ֖הּ hᵃqîmˌēh קום stand
אֲב֥וּךְ ʔᵃvˌûḵ אַב father
מַלְכָּֽא׃ malkˈā מֶלֶךְ king
5:11. est vir in regno tuo qui spiritum deorum sanctorum habet in se et in diebus patris tui scientia et sapientia inventae sunt in eo nam et rex Nabuchodonosor pater tuus principem magorum incantatorum Chaldeorum et aruspicum constituit eum pater inquam tuus o rex
There is a man in thy kingdom that hath the spirit of the holy gods in him: and in the days of thy father knowledge and wisdom were found in him: for king Nabuchodonosor, thy father, appointed him prince of the wise men, enchanters, Chaldeans, and soothsayers, thy father, I say, O king:
5:11. There is a man in your kingdom, who has the spirit of the holy gods within himself, and in the days of your father, knowledge and wisdom were found in him. For king Nebuchadnezzar, your father, appointed him leader of the astrologers, enchanters, Chaldeans, and soothsayers, even your father, I say to you, O king.
5:11. 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;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:11: Nebuchadnezzar thy father - See the note on Dan 5:1 (note).
Albert Barnes: Notes on the Bible - 1834
5:11: There is a man in thy kingdom - To wit, Daniel. As the queen-mother had lived in the time of Nebuchadnezzar, and recollected the important service which he had rendered in interpreting the dream of the king, it was natural that her mind should at once recur to him. It would seem, also, that though Daniel was no longer employed at court, yet that she still had an acquaintance with him, so far at least as to know that he was accessible, and might be called in on this occasion. It may be asked, perhaps, how it was Belshazzar was so ignorant of all this as to need this information? For it is clear from the question which the king asks in Dan 5:13, "Art thou that Daniel?" that he was ignorant of him personally, and probably even of his services as an officer in the court of Nebuchadnezzar. An ingenious and not improbable solution of this difficulty has been proposed as founded on a remark of Sir John Chardin: "As mentioned by the queen, Daniel had been made by Nebuchadnezzar 'master of the magicians, astrologers, Chaldeans, and soothsayers.' Of this employment Chardin conjectures that he had been deprived on the death of that king, and obtains this conclusion from the fact that when a Persian king dies, both his astrologers and physicians are driven from court - the former for not having predicted, and the latter for not having pRev_ented, his death. If such was the etiquette of the ancient Babylonian, as it is of the modern Persian court, we have certainly a most satisfactory solution of the present difficulty, as Daniel must then be supposed to have relinquished his public employments, and to have lived retired in private life during the eight years occupied by the reigns of Evil-Merodach and Belshazzar." - Harmer, as quoted by Rosenmuller ("Morgenland," on Dan 5:13).
In whom is the spirit of the holy gods - This is language such as a pagan would be likely to use when speaking of one who had showed extraordinary knowledge of Divine things. See the note at Dan 4:9.
And, in the days of thy father - Margin, "grandfather." See the note at Dan 5:1-2.
Light, and understanding, and wisdom - Light is the emblem of knowledge, as it makes all things clear. The meaning here is, that he had showed extraordinary wisdom in interpreting the dream of Nebuchadnezzar.
Like the wisdom of the gods - Such as the gods only could possess.
Whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians ... - See Dan 2:48. This is repeated here, and dwelt on, in order to call the attention of the king to the fact that Daniel was worthy to be consulted. Though now living in obscurity, there was a propriety that one who had been placed at the very head of the wise men of Babylon by a prince so distinguished as Nebuchadnezzar, should be consulted on the present occasion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: a man: Dan 2:47, Dan 4:8, Dan 4:9, Dan 4:18; Gen 41:11-15
father: or, grandfather, Dan 5:2
light: Dan 2:11; Sa2 14:17; Act 12:22, Act 14:11; Rev 3:9
Nebuchadnezzar: Nebuchadnezzar was certainly the grandfather of Belshazzar; but the term father in Hebrew and Chaldee is frequently used to denote a progenitor, or ancestor, however remote.
master: Dan 2:48, Dan 4:9; Act 16:16
Carl Friedrich Keil and Franz Delitzsch
5:11
Her judgment concerning Daniel is that of Nebuchadnezzar, Daniel 4:5-6 (Dan 4:8, Dan 4:9); and that she states it in the same words leads to the conclusion that Nebuchadnezzar was her husband. The מלכּא אבוּך at the end of this verse may be an emphatic repetition of the foregoing אבוּך נב מלכּא (Maur., Hitz.), but in that case מלכּא would perhaps stand first. מלכּא is better interpreted by Ros., v. Leng., Klief., and others as the vocative: thy father, O king, by which the words make a greater impression.
Geneva 1599
5:11 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 (i) magicians, astrologers, Chaldeans, [and] soothsayers;
(i) Read (Dan 4:6); and this declares that both this name was odious to him, and also he did not use these vile practises, because he was not among them when all were called.
John Gill
5:11 There is a man in thy kingdom,.... She does not say in his court; very probably, after the death of Nebuchadnezzar, perhaps in one of the former reigns, he was removed from his offices; for, had he been in one, very likely the queen would have described him by it; and this seems to receive confirmation by the question Belshazzar put to him upon his coming into his presence,
art thou that Daniel, &c.; and only says that he had heard of him, Dan 5:13,
in whom is the spirit of the holy gods; something divine, something more than human; she uses the very words of Nebuchadnezzar; which seems to confirm that opinion, that she was his widow, Dan 4:8,
and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; "light" in the knowledge of things obscure; understanding in the interpretation of dreams; and "wisdom" in things both human and divine, like that of an angel of God, as Jacchiades interprets "Elohim": of this instances were given in the days of his grandfather, for so Nebuchadnezzar was; nor is it unusual for a grandfather to be called a father, and even a more remote ancestor; which instances were, telling him his dream when he had forgot it, as well as the interpretation of it; and explaining his dream or vision of the tree cut down to its stump; of which see Daniel chapters two and four:
whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers, Dan 2:48 she seems tacitly to upbraid him with his neglect of such a man, or with turning him out of his office, when so great a prince as his grandfather was took so much notice of him, and so highly advanced him.
Robert Jamieson, A. R. Fausset and David Brown
5:11 spirit of the holy gods--She remembers and repeats Nebuchadnezzar's language (Dan 4:8-9, Dan 4:18). As Daniel was probably, according to Oriental custom, deprived of the office to which Nebuchadnezzar had promoted him, as "master of the magicians" (Dan 4:9), at the king's death, Belshazzar might easily be ignorant of his services.
the king . . . thy father the king . . . thy father--The repetition marks with emphatic gravity both the excellencies of Daniel, and the fact that Nebuchadnezzar, whom Belshazzar is bound to reverence as his father, had sought counsel from him in similar circumstances.
5:125:12: Զի ոգի առաւե՛լ գոյ ՚ի նմա իմաստութեան եւ հանճարոյ. մեկնէ զերազս՝ եւ պատմէ զառակս, եւ լուծանէ զիրս կապեալս՝ Դանիէլ, եւ արքայ՝ Բաղտասա՛ր անուն եդ նմա. արդ կոչեսցի՝ եւ զմեկնութիւն դորա պատմէ[12147]։ [12147] Ոմանք. Զի հոգի առաւել գոյ ՚ի նմա, իմաստութիւն եւ հանճար... դորա պատմեսցէ։ Օրինակ մի յաւելու. Դանիէլ էր անուն նորա, եւ արքայ՝ Բաղտասար անուն։
12 որովհետեւ նրա մէջ առաւել շատ է իմաստութեան եւ հանճարի ոգին. նա մեկնում է երազները, բացայայտում առեղծուածները եւ լուծում է խրթին բաները. դա Դանիէլն էր, եւ արքան նրա անունը Բաղդասար դրեց: Արդ, թող կանչեն նրան, եւ նա կը յայտնի դրա մեկնութիւնը»:
12 Քանզի այն մարդուն քով, այսինքն Դանիէլին, որուն անունը թագաւորը Բաղտասասար դրաւ, գերազանց հոգի, գիտութիւն ու հանճար կայ երազները մեկնելու, առեղծուածները յայտնելու ու դժուարին խնդիրները լուծելու։ Դանիէլը թող կանչուի ու անիկա մեկնութիւնը պիտի իմացնէ»։
Զի ոգի առաւել գոյ ի նմա եւ իմաստութիւն եւ հանճար, մեկնէ զերազս եւ պատմէ զառակս եւ լուծանէ զիրս կապեալս, Դանիէլ. եւ արքայ` Բաղտասար անուն եդ նմա. արդ կոչեսցի, եւ զմեկնութիւն դորա պատմէ:

5:12: Զի ոգի առաւե՛լ գոյ ՚ի նմա իմաստութեան եւ հանճարոյ. մեկնէ զերազս՝ եւ պատմէ զառակս, եւ լուծանէ զիրս կապեալս՝ Դանիէլ, եւ արքայ՝ Բաղտասա՛ր անուն եդ նմա. արդ կոչեսցի՝ եւ զմեկնութիւն դորա պատմէ[12147]։
[12147] Ոմանք. Զի հոգի առաւել գոյ ՚ի նմա, իմաստութիւն եւ հանճար... դորա պատմեսցէ։ Օրինակ մի յաւելու. Դանիէլ էր անուն նորա, եւ արքայ՝ Բաղտասար անուն։
12 որովհետեւ նրա մէջ առաւել շատ է իմաստութեան եւ հանճարի ոգին. նա մեկնում է երազները, բացայայտում առեղծուածները եւ լուծում է խրթին բաները. դա Դանիէլն էր, եւ արքան նրա անունը Բաղդասար դրեց: Արդ, թող կանչեն նրան, եւ նա կը յայտնի դրա մեկնութիւնը»:
12 Քանզի այն մարդուն քով, այսինքն Դանիէլին, որուն անունը թագաւորը Բաղտասասար դրաւ, գերազանց հոգի, գիտութիւն ու հանճար կայ երազները մեկնելու, առեղծուածները յայտնելու ու դժուարին խնդիրները լուծելու։ Դանիէլը թող կանչուի ու անիկա մեկնութիւնը պիտի իմացնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:125:12 потому что в нем, в Данииле, которого царь переименовал Валтасаром, оказались высокий дух, ведение и разум, способный изъяснять сны, толковать загадочное и разрешать узлы. Итак пусть призовут Даниила и он объяснит значение.
5:11 καὶ και and; even εἶπε επω say; speak τῷ ο the βασιλεῖ βασιλευς monarch; king ὁ ο the ἄνθρωπος ανθρωπος person; human ἐπιστήμων επιστημων expert ἦν ειμι be καὶ και and; even σοφὸς σοφος wise καὶ και and; even ὑπερέχων υπερεχω excel; prevail πάντας πας all; every τοὺς ο the σοφοὺς σοφος wise Βαβυλῶνος βαβυλων Babylōn; Vavilon
5:12 כָּ kā כְּ like ל־ l- לְ to קֳבֵ֡ל qᵒvˈēl קֳבֵל opposite דִּ֣י dˈî דִּי [relative] ר֣וּחַ׀ rˈûₐḥ רוּחַ wind יַתִּירָ֡ה yattîrˈā יַתִּיר excessive וּ û וְ and מַנְדַּ֡ע mandˈaʕ מַנְדַּע knowledge וְ wᵊ וְ and שָׂכְלְתָנ֡וּ śoḵlᵊṯānˈû שָׂכְלְתָנוּ insight מְפַשַּׁ֣ר mᵊfaššˈar פשׁר interpret חֶלְמִין֩ ḥelmîn חֵלֶם dream וַֽ wˈa וְ and אַֽחֲוָיַ֨ת ʔˈaḥᵃwāyˌaṯ חוה know אֲחִידָ֜ן ʔᵃḥîḏˈān אֲחִידָה riddle וּ û וְ and מְשָׁרֵ֣א mᵊšārˈē שׁרה loosen קִטְרִ֗ין qiṭrˈîn קְטַר knot הִשְׁתְּכַ֤חַת hištᵊḵˈaḥaṯ שׁכח find בֵּהּ֙ bˌēh בְּ in בְּ bᵊ בְּ in דָ֣נִיֵּ֔אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel דִּֽי־ dˈî- דִּי [relative] מַלְכָּ֥א malkˌā מֶלֶךְ king שָׂם־ śom- שׂים place שְׁמֵ֖הּ šᵊmˌēh שֻׁם name בֵּלְטְשַׁאצַּ֑ר bēlᵊṭšaṣṣˈar בֵּלְטְשַׁאצַּר Belteshazzar כְּעַ֛ן kᵊʕˈan כְּעַן now דָּנִיֵּ֥אל dāniyyˌēl דָּנִיֵּאל Daniel יִתְקְרֵ֖י yiṯqᵊrˌê קרא call וּ û וְ and פִשְׁרָ֥ה fišrˌā פְּשַׁר interpretation יְהַֽחֲוֵֽה׃ פ yᵊhˈaḥᵃwˈē . f חוה know
5:12. quia spiritus amplior et prudentia intellegentiaque interpretatio somniorum et ostensio secretorum ac solutio ligatorum inventae sunt in eo hoc est in Danihelo cui rex posuit nomen Balthasar nunc itaque Danihel vocetur et interpretationem narrabitBecause a greater spirit, and knowledge, and understanding, and interpretation of dreams, and shewing of secrets, and resolving of difficult things, were found in him, that is, in Daniel: whom the king named Baltassar. Now, therefore, let Daniel be called for, and he will tell the interpretation.
12. forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing 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 shew the interpretation.
5:12. For a greater spirit, and foresight, and understanding, and interpretation of dreams, and the revealing of secrets, and the solution to difficulties were found in him, that is, in Daniel, to whom the king gave the name Belteshazzar. Now, therefore, let Daniel be summoned, and he will explain the interpretation.”
5:12. 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.
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:

5:12 потому что в нем, в Данииле, которого царь переименовал Валтасаром, оказались высокий дух, ведение и разум, способный изъяснять сны, толковать загадочное и разрешать узлы. Итак пусть призовут Даниила и он объяснит значение.
5:11
καὶ και and; even
εἶπε επω say; speak
τῷ ο the
βασιλεῖ βασιλευς monarch; king
ο the
ἄνθρωπος ανθρωπος person; human
ἐπιστήμων επιστημων expert
ἦν ειμι be
καὶ και and; even
σοφὸς σοφος wise
καὶ και and; even
ὑπερέχων υπερεχω excel; prevail
πάντας πας all; every
τοὺς ο the
σοφοὺς σοφος wise
Βαβυλῶνος βαβυλων Babylōn; Vavilon
5:12
כָּ כְּ like
ל־ l- לְ to
קֳבֵ֡ל qᵒvˈēl קֳבֵל opposite
דִּ֣י dˈî דִּי [relative]
ר֣וּחַ׀ rˈûₐḥ רוּחַ wind
יַתִּירָ֡ה yattîrˈā יַתִּיר excessive
וּ û וְ and
מַנְדַּ֡ע mandˈaʕ מַנְדַּע knowledge
וְ wᵊ וְ and
שָׂכְלְתָנ֡וּ śoḵlᵊṯānˈû שָׂכְלְתָנוּ insight
מְפַשַּׁ֣ר mᵊfaššˈar פשׁר interpret
חֶלְמִין֩ ḥelmîn חֵלֶם dream
וַֽ wˈa וְ and
אַֽחֲוָיַ֨ת ʔˈaḥᵃwāyˌaṯ חוה know
אֲחִידָ֜ן ʔᵃḥîḏˈān אֲחִידָה riddle
וּ û וְ and
מְשָׁרֵ֣א mᵊšārˈē שׁרה loosen
קִטְרִ֗ין qiṭrˈîn קְטַר knot
הִשְׁתְּכַ֤חַת hištᵊḵˈaḥaṯ שׁכח find
בֵּהּ֙ bˌēh בְּ in
בְּ bᵊ בְּ in
דָ֣נִיֵּ֔אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel
דִּֽי־ dˈî- דִּי [relative]
מַלְכָּ֥א malkˌā מֶלֶךְ king
שָׂם־ śom- שׂים place
שְׁמֵ֖הּ šᵊmˌēh שֻׁם name
בֵּלְטְשַׁאצַּ֑ר bēlᵊṭšaṣṣˈar בֵּלְטְשַׁאצַּר Belteshazzar
כְּעַ֛ן kᵊʕˈan כְּעַן now
דָּנִיֵּ֥אל dāniyyˌēl דָּנִיֵּאל Daniel
יִתְקְרֵ֖י yiṯqᵊrˌê קרא call
וּ û וְ and
פִשְׁרָ֥ה fišrˌā פְּשַׁר interpretation
יְהַֽחֲוֵֽה׃ פ yᵊhˈaḥᵃwˈē . f חוה know
5:12. quia spiritus amplior et prudentia intellegentiaque interpretatio somniorum et ostensio secretorum ac solutio ligatorum inventae sunt in eo hoc est in Danihelo cui rex posuit nomen Balthasar nunc itaque Danihel vocetur et interpretationem narrabit
Because a greater spirit, and knowledge, and understanding, and interpretation of dreams, and shewing of secrets, and resolving of difficult things, were found in him, that is, in Daniel: whom the king named Baltassar. Now, therefore, let Daniel be called for, and he will tell the interpretation.
5:12. For a greater spirit, and foresight, and understanding, and interpretation of dreams, and the revealing of secrets, and the solution to difficulties were found in him, that is, in Daniel, to whom the king gave the name Belteshazzar. Now, therefore, let Daniel be summoned, and he will explain the interpretation.”
5:12. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:12: Forasmuch as an excellent spirit - Not an excellent spirit in the sense in which that phrase is sometimes used now, as denoting a good and pious spirit, but a spirit or mind that excels; that is, that is "distinguished" for wisdom and knowledge.
Interpreting of dreams - Margin, "or, of an interpreter." This was regarded as a great attainment, and was supposed to prove that one who could do it was inspired by the gods.
And showing of hard sentences - The meaning of enigmatical or obscure sentences. To be able to do this was supposed to indicate great attainments, and was a knowledge that was much coveted. Compare Pro 1:6 : "To understand a proverb, and the interpretation; the words of the wise, and their dark sayings."
And dissolving of doubts - Margin, "or, a dissolver of knots." So the Chaldee. This language is still common in the East, to denote one who has skill in explaining difficult subjects. "In the copy of a patent given to Sir John Chardin in Persia, we find it is addressed 'to the Lords of lords, who have the presence of a lion, the aspect of Deston; the princes who have the stature of Tahemtenten, who seem to be in the time of Ardevon, the regents who carry the majesty of Ferribours. The conquerors of kingdoms. Superintendents that unloose all manner of knots, and who are under the ascendant of Mercury,'" etc. - Taylor's "Fragments to Calmet's Dict.," No. 174. The language used here would be applicable to the explanation of any difficult and perplexing subject.
Whom the king named Belteshazzar - That is, the name was given to him by his authority (see the note at Joh 1:7), and it was by this name that he called him when he addressed him, Dan 4:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: an excellent: Dan 5:14, Dan 6:3; Psa 16:3; Pro 12:26, Pro 17:27; Col 1:29
interpreting of: or, of an interpreter of, etc
dissolving: or, of a dissolver
doubts: Chal. knots. Dan 5:16; Kg1 10:1-3; Ch2 9:1, Ch2 9:2
whom: Dan 1:7, Dan 4:8, Dan 4:19
Carl Friedrich Keil and Franz Delitzsch
5:12
The remarkable endowments of Daniel are again stated (according to Dan 5:11) to give weight to the advice that he should be called in. The words from מפשּׁר [interpreting] to פטרין [doubts] are an explanatory parenthetical clause, after which the following verb, according to rule, joins itself to שׂכלתנוּ. In the parenthetical clause the nomen actonis אחויה [showing] is used instead of the participle, whereby the representation of the continued capability lying in the participle is transferred to that of each separate instance; literally, interpreting dreams, the explanation of mysteries and dissolving knots. The allusion of פטרין משׁרא to קטרי חר משׁתּרין, Dan 5:6, is only apparent, certainly is not aimed at, since the former of these expressions has an entirely different meaning. Knots stands figuratively for involved complicated problems. That Daniel did not at first appear along with the wise men, but was only called after the queen had advised it, is to be explained on this simple ground, that he was no longer president over the magicians, but on the occasion of a new king ascending the throne had lost that situation, and been put into another office (cf. Dan 8:27). The words of the queen do not prove that Belshazzar was not acquainted with Daniel, but only show that he had forgotten the service rendered by him to Nebuchadnezzar; for according to Dan 5:13 he was well acquainted with the personal circumstances of Daniel.
John Gill
5:12 Forasmuch as an excellent spirit,.... A superior spirit to all the wise men in Babylon for natural knowledge and political wisdom; and he had yet a more excellent spirit which she knew nothing of, and was no judge of; a spirit of real grace, and true piety and devotion:
and knowledge, and understanding, interpreting of dreams; of which interpreting two of Nebuchadnezzar's was a proof:
and showing hard sentences: or explaining enigmas and riddles, or proverbial, parabolical, and figurative phrases and expressions:
and dissolving of doubts: or untying knots, solving problems, and answering knotty, intricate, and difficult questions:
were found in the same Daniel, whom the king named Belteshazzar; the prince of his eunuchs gave him that name, perhaps by the king's order; however, it was confirmed by him; he called him by it, and says it was according to the name of his god; see Dan 1:7,
now let Daniel be called, and he will show the interpretation; this she was confident of, from the knowledge she had of the above facts.
5:135:13: Յայնժամ ածին ՚ի ներքս զԴանիէլ առաջի թագաւորին։ Եւ ասէ թագաւորն ցԴանիէլ. Դո՛ւ ես Դանիէլ յորդւոց գերութեանն Հրէաստանի, զոր ա՛ծ Նաբուքոդոնոսոր հայր իմ.
13 Այն ժամանակ Դանիէլին ներս բերեցին թագաւորի առաջ, եւ թագաւորը ասաց Դանիէլին. «Դո՞ւ ես Դանիէլը՝ Հրէաստանի գերեվարուածներից մէկը, որին բերեց իմ հայր Նաբուքոդոնոսորը:
13 Այն ատեն Դանիէլը թագաւորին առջեւ տարուեցաւ։ Թագաւորը խօսեցաւ ու Դանիէլին ըսաւ. «Իմ թագաւոր հօրս Հրէաստանէն բերած Հրէաստանի գերիներէն եղող Դանիէլը դո՞ւն ես,
Յայնժամ ածին ի ներքս զԴանիէլ առաջի թագաւորին. եւ ասէ թագաւորն ցԴանիէլ. Դո՞ւ ես Դանիէլ յորդւոց գերութեանն Հրէաստանի, զոր ած [74]Նաբուքոդոնոսոր հայր իմ:

5:13: Յայնժամ ածին ՚ի ներքս զԴանիէլ առաջի թագաւորին։ Եւ ասէ թագաւորն ցԴանիէլ. Դո՛ւ ես Դանիէլ յորդւոց գերութեանն Հրէաստանի, զոր ա՛ծ Նաբուքոդոնոսոր հայր իմ.
13 Այն ժամանակ Դանիէլին ներս բերեցին թագաւորի առաջ, եւ թագաւորը ասաց Դանիէլին. «Դո՞ւ ես Դանիէլը՝ Հրէաստանի գերեվարուածներից մէկը, որին բերեց իմ հայր Նաբուքոդոնոսորը:
13 Այն ատեն Դանիէլը թագաւորին առջեւ տարուեցաւ։ Թագաւորը խօսեցաւ ու Դանիէլին ըսաւ. «Իմ թագաւոր հօրս Հրէաստանէն բերած Հրէաստանի գերիներէն եղող Դանիէլը դո՞ւն ես,
zohrab-1805▾ eastern-1994▾ western am▾
5:135:13 Тогда введен был Даниил пред царя, и царь начал речь и сказал Даниилу: ты ли Даниил, один из пленных сынов Иудейских, которых отец мой, царь, привел из Иудеи?
5:12 καὶ και and; even πνεῦμα πνευμα spirit; wind ἅγιον αγιος holy ἐν εν in αὐτῷ αυτος he; him ἐστι ειμι be καὶ και and; even ἐν εν in ταῖς ο the ἡμέραις ημερα day τοῦ ο the πατρός πατηρ father σου σου of you; your τοῦ ο the βασιλέως βασιλευς monarch; king συγκρίματα συγκριμα swollen; excessive ὑπέδειξε υποδεικνυμι give an example; indicate Ναβουχοδονοσορ ναβουχοδονοσορ the πατρί πατηρ father σου σου of you; your
5:13 בֵּ bē בְּ in אדַ֨יִן֙ ʔḏˈayin אֱדַיִן then דָּֽנִיֵּ֔אל dˈāniyyˈēl דָּנִיֵּאל Daniel הֻעַ֖ל huʕˌal עלל enter קֳדָ֣ם qᵒḏˈām קֳדָם before מַלְכָּ֑א malkˈā מֶלֶךְ king עָנֵ֨ה ʕānˌē ענה answer מַלְכָּ֜א malkˈā מֶלֶךְ king וְ wᵊ וְ and אָמַ֣ר ʔāmˈar אמר say לְ lᵊ לְ to דָנִיֵּ֗אל ḏāniyyˈēl דָּנִיֵּאל Daniel אַנְתְּאנתה־ *ʔant- אַנְתָּה you ה֤וּא hˈû הוּא he דָנִיֵּאל֙ ḏāniyyēl דָּנִיֵּאל Daniel דִּֽי־ dˈî- דִּי [relative] מִן־ min- מִן from בְּנֵ֤י bᵊnˈê בַּר son גָלוּתָא֙ ḡālûṯˌā גָּלוּ exile דִּ֣י dˈî דִּי [relative] יְה֔וּד yᵊhˈûḏ יְהוּד Judaea דִּ֥י dˌî דִּי [relative] הַיְתִ֛י hayᵊṯˈî אתה come מַלְכָּ֥א malkˌā מֶלֶךְ king אַ֖בִי ʔˌavî אַב father מִן־ min- מִן from יְהֽוּד׃ yᵊhˈûḏ יְהוּד Judaea
5:13. igitur introductus est Danihel coram rege ad quem praefatus rex ait tu es Danihel de filiis captivitatis Iudae quam adduxit rex pater meus de IudaeaThen Daniel was brought in before the king. And the king spoke, and said to him: Art thou Daniel, of the children of the captivity of Juda, whom my father, the king, brought out of Judea?
13. Then was Daniel brought in before the king. 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 Judah?
5:13. Then Daniel was brought in before the king. And the king spoke to him, saying, “Are you Daniel, of the sons of the captivity of Judah, whom my father the king led out of Judea?
5:13. 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?
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:

5:13 Тогда введен был Даниил пред царя, и царь начал речь и сказал Даниилу: ты ли Даниил, один из пленных сынов Иудейских, которых отец мой, царь, привел из Иудеи?
5:12
καὶ και and; even
πνεῦμα πνευμα spirit; wind
ἅγιον αγιος holy
ἐν εν in
αὐτῷ αυτος he; him
ἐστι ειμι be
καὶ και and; even
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
τοῦ ο the
βασιλέως βασιλευς monarch; king
συγκρίματα συγκριμα swollen; excessive
ὑπέδειξε υποδεικνυμι give an example; indicate
Ναβουχοδονοσορ ναβουχοδονοσορ the
πατρί πατηρ father
σου σου of you; your
5:13
בֵּ בְּ in
אדַ֨יִן֙ ʔḏˈayin אֱדַיִן then
דָּֽנִיֵּ֔אל dˈāniyyˈēl דָּנִיֵּאל Daniel
הֻעַ֖ל huʕˌal עלל enter
קֳדָ֣ם qᵒḏˈām קֳדָם before
מַלְכָּ֑א malkˈā מֶלֶךְ king
עָנֵ֨ה ʕānˌē ענה answer
מַלְכָּ֜א malkˈā מֶלֶךְ king
וְ wᵊ וְ and
אָמַ֣ר ʔāmˈar אמר say
לְ lᵊ לְ to
דָנִיֵּ֗אל ḏāniyyˈēl דָּנִיֵּאל Daniel
אַנְתְּאנתה־
*ʔant- אַנְתָּה you
ה֤וּא hˈû הוּא he
דָנִיֵּאל֙ ḏāniyyēl דָּנִיֵּאל Daniel
דִּֽי־ dˈî- דִּי [relative]
מִן־ min- מִן from
בְּנֵ֤י bᵊnˈê בַּר son
גָלוּתָא֙ ḡālûṯˌā גָּלוּ exile
דִּ֣י dˈî דִּי [relative]
יְה֔וּד yᵊhˈûḏ יְהוּד Judaea
דִּ֥י dˌî דִּי [relative]
הַיְתִ֛י hayᵊṯˈî אתה come
מַלְכָּ֥א malkˌā מֶלֶךְ king
אַ֖בִי ʔˌavî אַב father
מִן־ min- מִן from
יְהֽוּד׃ yᵊhˈûḏ יְהוּד Judaea
5:13. igitur introductus est Danihel coram rege ad quem praefatus rex ait tu es Danihel de filiis captivitatis Iudae quam adduxit rex pater meus de Iudaea
Then Daniel was brought in before the king. And the king spoke, and said to him: Art thou Daniel, of the children of the captivity of Juda, whom my father, the king, brought out of Judea?
5:13. Then Daniel was brought in before the king. And the king spoke to him, saying, “Are you Daniel, of the sons of the captivity of Judah, whom my father the king led out of Judea?
5:13. 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?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Валтасару была известна история царствования Навуходоносора, по крайней мере, история его болезни (ст. 22; ср. ст. 18-21), но Даниила он не знает ("ты ли Даниил?") и о мудрости его слышит, по-видимому, в первый раз (ст. 16; ст. 13). Причины этого заключаются, кажется, в начавшихся после смерти Навуходоносора дворцовых смутах в переворотах: его сын Евильмеродах, процарствовав два лишь года, был убит мужем своей сестры Нериглиссором; этот последний правил около 4: лет и был убит в войне с персами; его сын и преемник Лавосоардах процарствовал только 9: месяцев и был убит заговорщиками, в числе которых значился и Набонид, отец Валтасара. Неизбежная при подобных переворотах смена вельмож сказалась на Данииле удалением его из Вавилона: по крайней мере в третий год правления Валтасара он находится в Сузах (8:1-2). Нет ничего удивительного, что при подобных обстоятельствах пророк не был известен Валтасару.
Albert Barnes: Notes on the Bible - 1834
5:13: Then was Daniel brought in before the king - From this it is clear that he lived in Babylon, though in comparative obscurity. It would seem to be not improbable that he was still known to the queen-mother, who, perhaps, kept up an acquaintance with him on account of his former services.
Art thou that Daniel - This is a clear proof that Belshazzar was not acquainted personally with him. See the note at Dan 5:11.
Which art of the children of the captivity of Judah - Belonging to those of Judah, or those Jews who were made captives, and who reside in Babylon. See the notes at Dan 1:3. He could not be ignorant that there were Jews in his kingdom, though he was not personally acquainted with Daniel.
Whom the king my father - Margin, as in Dan 5:2, Dan 5:1, "grandfather."
Brought out of Jewry? - Out of Judea. See Dan 1:1-3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: Art thou: Though Daniel was one of the chief ministers of state, who did "the king's business" in the palace (Dan 8:27), yet Belshazzar seems to have known nothing of him. This shews that he was a weak and vicious prince, who minded pleasure more than business, according to the character given him by historians. He appears to have left the care of public affairs to his mother, Nitocris, a lady celebrated for her wisdom, who evidently knew Daniel well, and probably constantly employed him in the government of the kingdom. Dan 5:11, Dan 1:21, Dan 2:48, Dan 8:1, Dan 8:27
the children: Dan 2:25, Dan 6:13; Ezr 4:1, Ezr 6:16, Ezr 6:19, Ezr 6:20, Ezr 10:7, Ezr 10:16
father: or, grandfather, Dan 5:2, Dan 5:11, Dan 5:18
Jewry: Joh 7:1, Joh 7:3, Judea
Carl Friedrich Keil and Franz Delitzsch
5:13
Daniel is summoned, reminds the king of his sin, and reads and interprets the writing.
The counsel of the queen was followed, and without delay Daniel was brought in. העל, cf. העלּוּ Dan 5:15, is Hebr. Hophal of על = עלל, to go in, as הוּסף, Dan 4:33. The question of the king: Art thou Daniel ... ? did not expect an answer, and has this meaning: Thou art indeed Daniel. The address shows that Belshazzar was acquainted with Daniel's origin, of which the queen had said nothing, but that he had had no official intercourse with him. It shows also that Daniel was no longer the president of the magicians at the king's court (Dan 2:48.).
Dan 5:14
cf. Dan 5:11. It is not to be overlooked that here Belshazzar leaves out the predicate holy in connection with אלהין (of the gods).
Dan 5:15
The asyndeton אשׁפיּא is in apposition to חכּימיּא as explanatory of it: the wise men, namely the conjurers, who are mentioned instar omnium. דּי with the imperf. following is not the relative particle, but the conjunction that before the clause expressive of design, and the infinitive clause dependent on the clause of design going before: that you may read the writing to make known to me the interpretation. מלּתא is not the mysterious writing = word, discourse, but the writing with its wonderful origin; thus, the matter of which he wishes to know the meaning.
Dan 5:16-17
The Kethiv תּוּכל, Dan 5:16, is the Hebr. Hophal, as Dan 2:10; the Keri תכּוּל the formation usual in the Chaldee, found at Dan 3:29. Regarding the reward to Daniel, see under Dan 5:7. Daniel declines (Dan 5:17) the distinction and the place of honour promised for the interpretation, not because the former might be dangerous to him and the latter only temporary, as Hitzig supposes; for he had no reason for such a fear, when he spoke "as one conveying information who had just seen the writing, and had read it and understood its import," for the interpretation, threatening ruin and death to the king, could bring no special danger to him either on the part of Belshazzar or on that of his successor. Much rather Daniel rejected the gift and the distinction promised, to avoid, as a divinely enlightened seer, every appearance of self-interest in the presence of such a king, and to show to the king ad his high officers of state that he was not determined by a regard to earthly advantage, and would unhesitatingly declare the truth, whether it might be pleasing or displeasing to the king. But before he read and interpreted the writing, he reminded the king of the punishment his father Nebuchadnezzar had brought upon himself on account of his haughty pride against God (Dan 5:18-21), and then showed him how he, the son, had done wickedly toward God, the Lord of his life (Dan 5:22, Dan 5:23), and finally explained to him that on this account this sign had been given by God (Dan 5:24).
Dan 5:18-21
The address, Thou, O king, is here an absolute clause, and is not resumed till Dan 5:22. By this address all that follows regarding Nebuchadnezzar is placed in definite relation to Belshazzar. The brilliant description of Nebuchadnezzar's power in Dan 5:18 and Dan 5:19 has undeniably the object of impressing it on the mind of Belshazzar that he did not equal his father in power and majesty. Regarding וגו עממיּא, see under Dan 3:4, and with regard to the Kethiv זאעין, with the Keri יעין, see under Dan 3:3. מחא is not from מחא, to strike (Theodot., Vulg.), but the Aphel of חיא (to live), the particip. of which is מחי in Deut 32:39, contracted from מחיא, here the part. מחא, in which the Jod is compensated by the lengthening of the vowel a4. Accordingly, there is no ground for giving the preference, with Buxt., Ges., Hitz., and others, to the variant מחא, which accommodates itself to the usual Targum. form. The last clause in Dan 5:19 reminds us of 1Kings 2:6-7. In Dan 5:20 and Dan 5:21 Daniel brings to the remembrance of Belshazzar the divine judgment that fell upon Nebuchadnezzar (Daniel 4). רם is not the passive part., but the perf. act. with an intransitive signification; cf. Winer, 22, 4. תּקף, strong, to be and to become firm, here, as the Hebr. חזק, Ex 7:13, of obduracy. העדּיו, 3rd pers. plur. imper., instead of the passive: they took away, for it was taken away, he lost it; see under Dan 3:4, and Winer, 49, 3. שׁוּי is also to be thus interpreted, since in its impersonal use the singular is equivalent to the plur.; cf. Winer. There is no reason for changing (with v. Leng. and Hitz.) the form into shewiy, part. Piel. The change of construction depends on the rhetorical form of the address, which explains also the naming of the ערדין, wild asses, as untractable beasts, instead of בּרא חיות (beasts of the field), Dan 4:20 (23). Regarding the Kethiv עליה, see under Dan 4:14; and for the subject, cf. Dan 4:22 (25), 29 (32).
Dan 5:22-24
Daniel now turns to Belshazzar. The words: forasmuch as thou, i.e., since thou truly knowest all this, place it beyond a doubt that Belshazzar knew these incidents in the life of Nebuchadnezzar, and thus that he was his son, since his grandson (daughter's son) could scarcely at that time have been so old as that the forgetfulness of that divine judgment could have been charged against him as a sin. In the דּי קבל כּל, just because thou knowest it, there is implied that, notwithstanding his knowledge of the matter, he did not avoid that which heightened his culpability. In Dan 5:23 Daniel tells him how he had sinned against the God of heaven, viz., by desecrating (see Dan 5:2 and Dan 5:3) the vessels of the temple of the God of Israel. And to show the greatness of this sin, he points to the great contrast that there is between the gods formed of dead material and the living God, on whom depend the life and fortune of men. The former Belshazzar praised, the latter he had not honoured - a Litotes for had dishonoured. The description of the gods is dependent on Deut 4:28, cf. with the fuller account Ps 115:5., Ps 135:15., and reminds us of the description of the government of the true God in Job 12:10; Num 16:22, and Jer 10:23. ארחת, ways, i.e., The destinies. - To punish Belshazzar for this wickedness, God had sent the hand which wrote the mysterious words (Dan 5:24 cf. with Dan 5:5).
Dan 5:25-28
Daniel now read the writing (Dan 5:25), and gave its interpretation (Dan 5:26-28). The writing bears the mysterious character of the oracle. פּרס, תּקל, מנא (Dan 5:28) are partic. Piel, and the forms תּקל and פּרס, instead of תּקיל and פּריס, are chosen on account of their symphony with מנא. פּרסין is generally regarded as partic. plur., but that would be פּרסין; it much rather appears to be a noun form, and plur. of פּרס = Hebr. פּרס (cf. פּרסיהן, Zech 11:16), in the sense of broken pieces, fragments, for פרס signifies to divide, to break in pieces, not only in the Hebr. (cf. Lev 11:4; Is 58:7; Ps 69:32), but also in the Chald., 4Kings 4:39 (Targ.), although in the Targg. The meaning to spread out prevails. In all the three words there lies a double sense, which is brought out in the interpretation. מנא, for the sake of the impression, or perhaps only of the parallelism, is twice given, so as to maintain two members of the verse, each of two words. In the numbering lies the determination and the completion, or the conclusion of a manner, a space of time. Daniel accordingly interprets מנא thus: God has numbered (מנה for מנא, perf. act.) thy kingdom, i.e., its duration or its days, והשׁלמהּ, and has finished it, i.e., its duration is so counted out that it is full, that it now comes to an end. In תּקל there lies the double sense that the word תּקל, to weigh, accords with the Niphal of קלל, to be light, to be found light (cf. תּקל, Gen 16:4). The interpretation presents this double meaning: Thou art weighed in the balances (תּקלתּא) and art found too light (like the תּקל). חסּיר, wanting in necessary weight, i.e., deficient in moral worth. תּקלתּא, a perf. formed from the partic. Piel; cf. Winer, 13, 2. As to the figure of the balance, cf. Job 31:6; Ps 62:10 (9).
For פּרסין (Dan 5:25) Daniel uses in the interpretation the sing. פּרס, which, after the analogy of תּקל, may be regarded as partic. Piel, and he interprets it accordingly, so that he brings out, along with the meaning lying in the word, also the allusion to פּרס, Persian: thy kingdom is divided, or broken into pieces, and given to the Medes and Persians. The meaning is not that the kingdom was to be divided into two equal parts, and the one part given to the Medes and the other to the Persians; but פרס is to divide into pieces, to destroy, to dissolve the kingdom. This shall be effected by the Medes and Persians, and was so brought about when the Persian Cyrus with the united power of the Medes and Persians destroyed Babylon, and thus put an end to the Chaldean kingdom, whereby the kingdom was transferred first to the Median Darius (Daniel 6:1 [Dan 5:31]), and after him to the Persian Cyrus. In the naming of the Median before the Persian there lies, as already remarked in the Introduction, a notable proof of the genuineness of this narrative, and with it of the whole book; for the hegemony of the Medes was of a very short duration, and after its overthrow by the Persians the form of expression used is always "Persians and Medes," as is found in the book of Esther.
John Gill
5:13 Then was Daniel brought in before the king,.... Proper officers being sent to seek and find him; and having fetched him from his house or apartment where he lived, which seems to have been in the city of Babylon, though not very probably at court as formerly, he was introduced in form into the king's presence;
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? by which it appears he did not know him, at least had forgot him; not having admitted him to any familiarity with him, as his grandfather had done; and though the queen had given such great commendations of him, yet the king does not treat him with that respect as might have been expected, and as Nebuchadnezzar did, Dan 4:9, but seems to reproach him with his servile condition, being a captive whom his grandfather had brought out of Judea, as it were triumphing over him and his people; which shows the haughtiness of his heart, and that it was not brought down by this consternation and fright he was thrown into.
Robert Jamieson, A. R. Fausset and David Brown
5:13 the captivity of Judah--the captive Jews residing in Babylon.
5:145:14: լուայ զքէն թէ Հոգի՛ Սուրբ Աստուծոյ է ՚ի քեզ, եւ զօրութիւն՝ եւ հանճար՝ եւ իմաստութիւն առաւե՛լ գտաւ ՚ի քեզ[12148]։ [12148] Ոմանք. Թէ Հոգի Աստուծոյ է ՚ի քեզ, եւ զուարթութիւն, եւ հան՛՛։
14 Քո մասին լսեցի, որ Աստծու Սուրբ Հոգին կայ քո մէջ, եւ դու ունես աւելի ուժ, հանճար եւ իմաստութիւն:
14 Վասն զի քեզի համար լսեցի թէ քու ներսդ աստուածներու հոգի կայ եւ քու քովդ լոյս, հանճար ու գերազանց իմաստութիւն կը գտնուի։
լուայ զքէն թէ Հոգի [75]Աստուծոյ է ի քեզ, եւ [76]զօրութիւն եւ հանճար եւ իմաստութիւն առաւել գտաւ ի քեզ:

5:14: լուայ զքէն թէ Հոգի՛ Սուրբ Աստուծոյ է ՚ի քեզ, եւ զօրութիւն՝ եւ հանճար՝ եւ իմաստութիւն առաւե՛լ գտաւ ՚ի քեզ[12148]։
[12148] Ոմանք. Թէ Հոգի Աստուծոյ է ՚ի քեզ, եւ զուարթութիւն, եւ հան՛՛։
14 Քո մասին լսեցի, որ Աստծու Սուրբ Հոգին կայ քո մէջ, եւ դու ունես աւելի ուժ, հանճար եւ իմաստութիւն:
14 Վասն զի քեզի համար լսեցի թէ քու ներսդ աստուածներու հոգի կայ եւ քու քովդ լոյս, հանճար ու գերազանց իմաստութիւն կը գտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
5:145:14 Я слышал о тебе, что дух Божий в тебе и свет, и разум, и высокая мудрость найдена в тебе.
5:13 τότε τοτε at that Δανιηλ δανιηλ Daniēl; Thanil εἰσήχθη εισαγω lead in; bring in πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even ἀποκριθεὶς αποκρινομαι respond ὁ ο the βασιλεὺς βασιλευς monarch; king εἶπεν επω say; speak αὐτῷ αυτος he; him
5:14 וְ wᵊ וְ and שִׁמְעֵ֣ת šimʕˈēṯ שׁמע hear עֲלָ֔ךְעליך *ʕᵃlˈāḵ עַל upon דִּ֛י dˈî דִּי [relative] ר֥וּחַ rˌûₐḥ רוּחַ wind אֱלָהִ֖ין ʔᵉlāhˌîn אֱלָהּ god בָּ֑ךְ bˈāḵ בְּ in וְ wᵊ וְ and נַהִיר֧וּ nahîrˈû נַהִירוּ brilliance וְ wᵊ וְ and שָׂכְלְתָנ֛וּ śoḵlᵊṯānˈû שָׂכְלְתָנוּ insight וְ wᵊ וְ and חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom יַתִּירָ֖ה yattîrˌā יַתִּיר excessive הִשְׁתְּכַ֥חַת hištᵊḵˌaḥaṯ שׁכח find בָּֽךְ׃ bˈāḵ בְּ in
5:14. audivi de te quoniam spiritum deorum habeas et scientia intellegentiaque ac sapientia ampliores inventae sint in teI have heard of thee, that thou hast the spirit of the gods, and excellent knowledge, and understanding, and wisdom are found in thee.
14. I have heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee.
5:14. I have heard of you, that you have the spirit of the gods, and that greater knowledge, as well as understanding and wisdom, have been found in you.
5:14. 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.
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:

5:14 Я слышал о тебе, что дух Божий в тебе и свет, и разум, и высокая мудрость найдена в тебе.
5:13
τότε τοτε at that
Δανιηλ δανιηλ Daniēl; Thanil
εἰσήχθη εισαγω lead in; bring in
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
καὶ και and; even
ἀποκριθεὶς αποκρινομαι respond
ο the
βασιλεὺς βασιλευς monarch; king
εἶπεν επω say; speak
αὐτῷ αυτος he; him
5:14
וְ wᵊ וְ and
שִׁמְעֵ֣ת šimʕˈēṯ שׁמע hear
עֲלָ֔ךְעליך
*ʕᵃlˈāḵ עַל upon
דִּ֛י dˈî דִּי [relative]
ר֥וּחַ rˌûₐḥ רוּחַ wind
אֱלָהִ֖ין ʔᵉlāhˌîn אֱלָהּ god
בָּ֑ךְ bˈāḵ בְּ in
וְ wᵊ וְ and
נַהִיר֧וּ nahîrˈû נַהִירוּ brilliance
וְ wᵊ וְ and
שָׂכְלְתָנ֛וּ śoḵlᵊṯānˈû שָׂכְלְתָנוּ insight
וְ wᵊ וְ and
חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom
יַתִּירָ֖ה yattîrˌā יַתִּיר excessive
הִשְׁתְּכַ֥חַת hištᵊḵˌaḥaṯ שׁכח find
בָּֽךְ׃ bˈāḵ בְּ in
5:14. audivi de te quoniam spiritum deorum habeas et scientia intellegentiaque ac sapientia ampliores inventae sint in te
I have heard of thee, that thou hast the spirit of the gods, and excellent knowledge, and understanding, and wisdom are found in thee.
5:14. I have heard of you, that you have the spirit of the gods, and that greater knowledge, as well as understanding and wisdom, have been found in you.
5:14. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:14: I have even heard of thee ... - Dan 5:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: Dan 5:11, Dan 5:12
Geneva 1599
5:14 I have even heard of thee, that (k) the spirit of the gods [is] in thee, and [that] light and understanding and excellent wisdom is found in thee.
(k) For the idolaters thought that the angels had power as God, and therefore held them in the same estimation that they held God, thinking that the spirit of prophecy and understanding came from them.
John Gill
5:14 I have even heard of thee,.... Very probably he had heard often of him, though he did not think fit to honour him, and use him with that familiarity his grandfather had; or however he had now just heard of him by the queen, whose encomiums of him he recites in her own words:
that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee; which are the express words of his mother, Dan 5:11.
5:155:15: Եւ արդ՝ աւասիկ մտին առաջի իմ իմաստունք եւ մոգք եւ իղձք, զի զգիրդ զայդ ընթեռնուցուն՝ եւ զմեկնութիւն դորա ցուցցեն ինձ, եւ ո՛չ կարացին պատմել ինձ[12149]։ [12149] Ոմանք. Եւ արդ՝ ահաւասիկ մտին։
15 Արդ, ահա իմ առաջ եկան իմաստուններ, մոգեր եւ հմայողներ, որպէսզի այդ գրութիւնը կարդան եւ դրա մեկնութիւնը յայտնեն ինձ, բայց չկարողացան մեկնել ինձ համար:
15 Հիմա իմ առջեւս իմաստուններ ու հմայողներ բերուեցան, որպէս զի այս գրուածը կարդան ու զայն մեկնեն, բայց անոնք չկրցան այս խօսքը մեկնել։
Եւ արդ աւասիկ [77]մտին առաջի իմ իմաստունք եւ [78]մոգք եւ`` իղձք, զի զգիրդ զայդ ընթեռնուցուն եւ զմեկնութիւն դորա ցուցցեն ինձ, եւ ոչ կարացին պատմել [79]ինձ:

5:15: Եւ արդ՝ աւասիկ մտին առաջի իմ իմաստունք եւ մոգք եւ իղձք, զի զգիրդ զայդ ընթեռնուցուն՝ եւ զմեկնութիւն դորա ցուցցեն ինձ, եւ ո՛չ կարացին պատմել ինձ[12149]։
[12149] Ոմանք. Եւ արդ՝ ահաւասիկ մտին։
15 Արդ, ահա իմ առաջ եկան իմաստուններ, մոգեր եւ հմայողներ, որպէսզի այդ գրութիւնը կարդան եւ դրա մեկնութիւնը յայտնեն ինձ, բայց չկարողացան մեկնել ինձ համար:
15 Հիմա իմ առջեւս իմաստուններ ու հմայողներ բերուեցան, որպէս զի այս գրուածը կարդան ու զայն մեկնեն, բայց անոնք չկրցան այս խօսքը մեկնել։
zohrab-1805▾ eastern-1994▾ western am▾
5:155:15 Вот, приведены были ко мне мудрецы и обаятели, чтобы прочитать это написанное и объяснить мне значение его; но они не могли объяснить мне этого.
5:16 ὦ ω.1 oh! Δανιηλ δανιηλ Daniēl; Thanil δύνῃ δυναμαι able; can μοι μοι me ὑποδεῖξαι υποδεικνυμι give an example; indicate τὸ ο the σύγκριμα συγκριμα the γραφῆς γραφη scripture καὶ και and; even στολιῶ στολιζω you πορφύραν πορφυρα purple καὶ και and; even μανιάκην μανιακης of gold; golden περιθήσω περιτιθημι put around / on σοι σοι you καὶ και and; even ἕξεις εχω have; hold ἐξουσίαν εξουσια authority; influence τοῦ ο the τρίτου τριτος third μέρους μερος part; in particular τῆς ο the βασιλείας βασιλεια realm; kingdom μου μου of me; mine
5:15 וּ û וְ and כְעַ֞ן ḵᵊʕˈan כְּעַן now הֻעַ֣לּוּ huʕˈallû עלל enter קָֽדָמַ֗י qˈāḏāmˈay קֳדָם before חַכִּֽימַיָּא֙ ḥakkˈîmayyā חַכִּים wise אָֽשְׁפַיָּ֔א ʔˈāšᵊfayyˈā אָשַׁף enchanter דִּֽי־ dˈî- דִּי [relative] כְתָבָ֤ה ḵᵊṯāvˈā כְּתָב writing דְנָה֙ ḏᵊnˌā דְּנָה this יִקְרֹ֔ון yiqrˈôn קרא call וּ û וְ and פִשְׁרֵ֖הּ fišrˌēh פְּשַׁר interpretation לְ lᵊ לְ to הֹודָעֻתַ֑נִי hôḏāʕuṯˈanî ידע know וְ wᵊ וְ and לָֽא־ lˈā- לָא not כָהֲלִ֥ין ḵāhᵃlˌîn כהל be able פְּשַֽׁר־ pᵊšˈar- פְּשַׁר interpretation מִלְּתָ֖א millᵊṯˌā מִלָּה word לְ lᵊ לְ to הַחֲוָיָֽה׃ haḥᵃwāyˈā חוה know
5:15. et nunc introgressi sunt in conspectu meo sapientes magi ut scripturam hanc legerent et interpretationem eius indicarent mihi et nequiverunt sensum sermonis huius edicereAnd now the wise men, the magicians, have come in before me, to read this writing, and shew me the interpretation thereof; and they could not declare to me the meaning of this writing.
15. And now the wise men, the enchanters, 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.
5:15. And now the wise astrologers have entered into my presence, so as to read this writing and to reveal to me its interpretation. And they were not able to tell me the meaning of this writing.
5:15. 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:
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:

5:15 Вот, приведены были ко мне мудрецы и обаятели, чтобы прочитать это написанное и объяснить мне значение его; но они не могли объяснить мне этого.
5:16
ω.1 oh!
Δανιηλ δανιηλ Daniēl; Thanil
δύνῃ δυναμαι able; can
μοι μοι me
ὑποδεῖξαι υποδεικνυμι give an example; indicate
τὸ ο the
σύγκριμα συγκριμα the
γραφῆς γραφη scripture
καὶ και and; even
στολιῶ στολιζω you
πορφύραν πορφυρα purple
καὶ και and; even
μανιάκην μανιακης of gold; golden
περιθήσω περιτιθημι put around / on
σοι σοι you
καὶ και and; even
ἕξεις εχω have; hold
ἐξουσίαν εξουσια authority; influence
τοῦ ο the
τρίτου τριτος third
μέρους μερος part; in particular
τῆς ο the
βασιλείας βασιλεια realm; kingdom
μου μου of me; mine
5:15
וּ û וְ and
כְעַ֞ן ḵᵊʕˈan כְּעַן now
הֻעַ֣לּוּ huʕˈallû עלל enter
קָֽדָמַ֗י qˈāḏāmˈay קֳדָם before
חַכִּֽימַיָּא֙ ḥakkˈîmayyā חַכִּים wise
אָֽשְׁפַיָּ֔א ʔˈāšᵊfayyˈā אָשַׁף enchanter
דִּֽי־ dˈî- דִּי [relative]
כְתָבָ֤ה ḵᵊṯāvˈā כְּתָב writing
דְנָה֙ ḏᵊnˌā דְּנָה this
יִקְרֹ֔ון yiqrˈôn קרא call
וּ û וְ and
פִשְׁרֵ֖הּ fišrˌēh פְּשַׁר interpretation
לְ lᵊ לְ to
הֹודָעֻתַ֑נִי hôḏāʕuṯˈanî ידע know
וְ wᵊ וְ and
לָֽא־ lˈā- לָא not
כָהֲלִ֥ין ḵāhᵃlˌîn כהל be able
פְּשַֽׁר־ pᵊšˈar- פְּשַׁר interpretation
מִלְּתָ֖א millᵊṯˌā מִלָּה word
לְ lᵊ לְ to
הַחֲוָיָֽה׃ haḥᵃwāyˈā חוה know
5:15. et nunc introgressi sunt in conspectu meo sapientes magi ut scripturam hanc legerent et interpretationem eius indicarent mihi et nequiverunt sensum sermonis huius edicere
And now the wise men, the magicians, have come in before me, to read this writing, and shew me the interpretation thereof; and they could not declare to me the meaning of this writing.
5:15. And now the wise astrologers have entered into my presence, so as to read this writing and to reveal to me its interpretation. And they were not able to tell me the meaning of this writing.
5:15. 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:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:15: And now the wise men ... - Dan 5:7-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: Dan 5:7, Dan 5:8, Dan 2:3-11; Isa 29:10-12, Isa 47:12
John Gill
5:15 And now the wise men; the astrologers, have been brought in before me,.... For it seems they came not of themselves, or upon hearing his loud cry; but were sent for by him, and came by his orders, and were introduced into his presence by the proper officers:
that they should read this writing, and make known unto me the interpretation thereof; pointing to the writing upon the wall:
but they could not show the interpretation of the thing; nor even read it; though it may be some of them might attempt to read it, and did read it in their way, as well as they could, or at least pretended to read; yet could make no manner of sense of it, which was the thing the king was intent upon.
5:165:16: Եւ ես լուայ զքէն՝ թէ կարօ՛ղ ես մեկնել մեկնութիւնս. եւ արդ եթէ կարիցես զգիրդ ընթեռնուլ՝ եւ զմեկնութիւն դորա ցուցանել ինձ, ծիրանի՛ս զգեցցիս, եւ մանեակ ոսկի ՚ի պարանոցի քում. եւ երրորդի՛ թագաւորութեան իմում տիրեսցես[12150]։ [12150] Օրինակ մի. Եւ մանեակ ոսկի լիցի ՚ի պարա՛՛... եւ երրորդ ՚ի թագաւորութեան։
16 Ես քո մասին լսեցի, թէ կարող ես մեկնութիւններ տալ. արդ, եթէ կարողանաս այդ գրութիւնը կարդալ եւ դրա մեկնութիւնը տալ ինձ, ծիրանի պիտի հագնես, ոսկեայ մանեակ պիտի կրես քո պարանոցին եւ իմ թագաւորութեան երրորդ մարդը պիտի դառնաս»:
16 Ես քեզի համար լսեցի թէ մեկնելու եւ դժուարին խնդիրներ լուծելու կարող ես։ Եթէ դուն այդ գրուածը կարենաս կարդալ եւ զայն մեկնել, ծիրանի պիտի հագնիս եւ քու պարանոցդ ոսկի մանեակ պիտի դրուի ու թագաւորութեան երրորդ իշխանը պիտի ըլլաս»։
Եւ ես լուայ զքէն` թէ կարօղ ես մեկնել [80]մեկնութիւնս. եւ արդ եթէ կարիցես զգիրդ ընթեռնուլ եւ զմեկնութիւն դորա ցուցանել ինձ, ծիրանիս զգեցցիս, եւ մանեակ ոսկի ի պարանոցի քում, եւ երրորդ ի թագաւորութեան իմում տիրեսցես:

5:16: Եւ ես լուայ զքէն՝ թէ կարօ՛ղ ես մեկնել մեկնութիւնս. եւ արդ եթէ կարիցես զգիրդ ընթեռնուլ՝ եւ զմեկնութիւն դորա ցուցանել ինձ, ծիրանի՛ս զգեցցիս, եւ մանեակ ոսկի ՚ի պարանոցի քում. եւ երրորդի՛ թագաւորութեան իմում տիրեսցես[12150]։
[12150] Օրինակ մի. Եւ մանեակ ոսկի լիցի ՚ի պարա՛՛... եւ երրորդ ՚ի թագաւորութեան։
16 Ես քո մասին լսեցի, թէ կարող ես մեկնութիւններ տալ. արդ, եթէ կարողանաս այդ գրութիւնը կարդալ եւ դրա մեկնութիւնը տալ ինձ, ծիրանի պիտի հագնես, ոսկեայ մանեակ պիտի կրես քո պարանոցին եւ իմ թագաւորութեան երրորդ մարդը պիտի դառնաս»:
16 Ես քեզի համար լսեցի թէ մեկնելու եւ դժուարին խնդիրներ լուծելու կարող ես։ Եթէ դուն այդ գրուածը կարենաս կարդալ եւ զայն մեկնել, ծիրանի պիտի հագնիս եւ քու պարանոցդ ոսկի մանեակ պիտի դրուի ու թագաւորութեան երրորդ իշխանը պիտի ըլլաս»։
zohrab-1805▾ eastern-1994▾ western am▾
5:165:16 А о тебе я слышал, что ты можешь объяснять значение и разрешать узлы; итак, если можешь прочитать это написанное и объяснить мне значение его, то облечен будешь в багряницу, и золотая цепь будет на шее твоей, и третьим властелином будешь в царстве.
5:17 τότε τοτε at that Δανιηλ δανιηλ Daniēl; Thanil ἔστη ιστημι stand; establish κατέναντι κατεναντι opposite; before τῆς ο the γραφῆς γραφη scripture καὶ και and; even ἀνέγνω αναγινωσκω read καὶ και and; even οὕτως ουτως so; this way ἀπεκρίθη αποκρινομαι respond τῷ ο the βασιλεῖ βασιλευς monarch; king αὕτη ουτος this; he ἡ ο the γραφή γραφη scripture ἠρίθμηται αριθμεω number κατελογίσθη καταλογιζομαι lift out / up; remove καὶ και and; even ἔστη ιστημι stand; establish ἡ ο the γράψασα γραφω write χείρ χειρ hand καὶ και and; even αὕτη ουτος this; he ἡ ο the σύγκρισις συγκρισις he; him
5:16 וַ wa וְ and אֲנָה֙ ʔᵃnˌā אֲנָה I שִׁמְעֵ֣ת šimʕˈēṯ שׁמע hear עֲלָ֔ךְעליך *ʕᵃlˈāḵ עַל upon דִּֽי־ dˈî- דִּי [relative] תִכּ֥וּלתוכל *ṯikkˌûl יכל be able פִּשְׁרִ֛ין pišrˈîn פְּשַׁר interpretation לְ lᵊ לְ to מִפְשַׁ֖ר mifšˌar פשׁר interpret וְ wᵊ וְ and קִטְרִ֣ין qiṭrˈîn קְטַר knot לְ lᵊ לְ to מִשְׁרֵ֑א mišrˈē שׁרה loosen כְּעַ֡ן kᵊʕˈan כְּעַן now הֵן֩ hˌēn הֵן if תִּכּ֨וּלתוכל *tikkˌûl יכל be able כְּתָבָ֜א kᵊṯāvˈā כְּתָב writing לְ lᵊ לְ to מִקְרֵ֗א miqrˈē קרא call וּ û וְ and פִשְׁרֵהּ֙ fišrˌēh פְּשַׁר interpretation לְ lᵊ לְ to הֹודָ֣עֻתַ֔נִי hôḏˈāʕuṯˈanî ידע know אַרְגְּוָנָ֣א ʔargᵊwānˈā אַרְגְּוָן purple תִלְבַּ֗שׁ ṯilbˈaš לבשׁ wear וְו *wᵊ וְ and הַֽמְנִיכָ֤ההמונכא *hˈamnîḵˈā הַמְנִיךְ necklace דִֽי־ ḏˈî- דִּי [relative] דַהֲבָא֙ ḏahᵃvˌā דְּהַב gold עַֽל־ ʕˈal- עַל upon צַוְּארָ֔ךְ ṣawwᵊrˈāḵ צַוַּאר neck וְ wᵊ וְ and תַלְתָּ֥א ṯaltˌā תְּלָת triumvir בְ vᵊ בְּ in מַלְכוּתָ֖א malᵊḵûṯˌā מַלְכוּ kingdom תִּשְׁלַֽט׃ פ tišlˈaṭ . f שׁלט rule
5:16. porro ego audivi de te quod possis obscura interpretari et ligata dissolvere si ergo vales scripturam legere et interpretationem indicare mihi purpura vestieris et torquem auream circa collum tuum habebis et tertius in regno meo princeps erisBut I have heard of thee, that thou canst interpret obscure things, and resolve difficult things: now if thou art able to read the writing, and to shew me the interpretation thereof, thou shalt be clothed with purple, and shalt have a chain of gold about thy neck, and shalt be the third prince in my kingdom.
16. But I have heard of thee, that thou canst give interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with purple, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.
5:16. Furthermore, I have heard about you that you can interpret obscure things and solve difficulties. So then, if you succeed in reading the writing, and in revealing its interpretation, you will be clothed with purple, and you will have a chain of gold around your neck, and you will be the third leader in my kingdom.”
5:16. 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.
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:

5:16 А о тебе я слышал, что ты можешь объяснять значение и разрешать узлы; итак, если можешь прочитать это написанное и объяснить мне значение его, то облечен будешь в багряницу, и золотая цепь будет на шее твоей, и третьим властелином будешь в царстве.
5:17
τότε τοτε at that
Δανιηλ δανιηλ Daniēl; Thanil
ἔστη ιστημι stand; establish
κατέναντι κατεναντι opposite; before
τῆς ο the
γραφῆς γραφη scripture
καὶ και and; even
ἀνέγνω αναγινωσκω read
καὶ και and; even
οὕτως ουτως so; this way
ἀπεκρίθη αποκρινομαι respond
τῷ ο the
βασιλεῖ βασιλευς monarch; king
αὕτη ουτος this; he
ο the
γραφή γραφη scripture
ἠρίθμηται αριθμεω number
κατελογίσθη καταλογιζομαι lift out / up; remove
καὶ και and; even
ἔστη ιστημι stand; establish
ο the
γράψασα γραφω write
χείρ χειρ hand
καὶ και and; even
αὕτη ουτος this; he
ο the
σύγκρισις συγκρισις he; him
5:16
וַ wa וְ and
אֲנָה֙ ʔᵃnˌā אֲנָה I
שִׁמְעֵ֣ת šimʕˈēṯ שׁמע hear
עֲלָ֔ךְעליך
*ʕᵃlˈāḵ עַל upon
דִּֽי־ dˈî- דִּי [relative]
תִכּ֥וּלתוכל
*ṯikkˌûl יכל be able
פִּשְׁרִ֛ין pišrˈîn פְּשַׁר interpretation
לְ lᵊ לְ to
מִפְשַׁ֖ר mifšˌar פשׁר interpret
וְ wᵊ וְ and
קִטְרִ֣ין qiṭrˈîn קְטַר knot
לְ lᵊ לְ to
מִשְׁרֵ֑א mišrˈē שׁרה loosen
כְּעַ֡ן kᵊʕˈan כְּעַן now
הֵן֩ hˌēn הֵן if
תִּכּ֨וּלתוכל
*tikkˌûl יכל be able
כְּתָבָ֜א kᵊṯāvˈā כְּתָב writing
לְ lᵊ לְ to
מִקְרֵ֗א miqrˈē קרא call
וּ û וְ and
פִשְׁרֵהּ֙ fišrˌēh פְּשַׁר interpretation
לְ lᵊ לְ to
הֹודָ֣עֻתַ֔נִי hôḏˈāʕuṯˈanî ידע know
אַרְגְּוָנָ֣א ʔargᵊwānˈā אַרְגְּוָן purple
תִלְבַּ֗שׁ ṯilbˈaš לבשׁ wear
וְו
*wᵊ וְ and
הַֽמְנִיכָ֤ההמונכא
*hˈamnîḵˈā הַמְנִיךְ necklace
דִֽי־ ḏˈî- דִּי [relative]
דַהֲבָא֙ ḏahᵃvˌā דְּהַב gold
עַֽל־ ʕˈal- עַל upon
צַוְּארָ֔ךְ ṣawwᵊrˈāḵ צַוַּאר neck
וְ wᵊ וְ and
תַלְתָּ֥א ṯaltˌā תְּלָת triumvir
בְ vᵊ בְּ in
מַלְכוּתָ֖א malᵊḵûṯˌā מַלְכוּ kingdom
תִּשְׁלַֽט׃ פ tišlˈaṭ . f שׁלט rule
5:16. porro ego audivi de te quod possis obscura interpretari et ligata dissolvere si ergo vales scripturam legere et interpretationem indicare mihi purpura vestieris et torquem auream circa collum tuum habebis et tertius in regno meo princeps eris
But I have heard of thee, that thou canst interpret obscure things, and resolve difficult things: now if thou art able to read the writing, and to shew me the interpretation thereof, thou shalt be clothed with purple, and shalt have a chain of gold about thy neck, and shalt be the third prince in my kingdom.
5:16. Furthermore, I have heard about you that you can interpret obscure things and solve difficulties. So then, if you succeed in reading the writing, and in revealing its interpretation, you will be clothed with purple, and you will have a chain of gold around your neck, and you will be the third leader in my kingdom.”
5:16. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:16: Dissolve doubts - Untie knots - unbind what is bound. An expression used in the east to signify a judge of eminent wisdom and skill.
Albert Barnes: Notes on the Bible - 1834
5:16: And I have heard of thee ... - Dan 5:11.
Canst make interpretations - Margin, "interpret." Chaldee, "interpret interpretations." The meaning is, that he was skilled in interpreting or explaining dreams, omens, etc.
And dissolve doubts - See the notes at Dan 5:12.
Now, if thou canst read the writing ... thou shalt be clothed with scarlet ... - This was the reward which at the first he had promised to any one that was able to do it, and as all others had failed, he was willing that it should be offered to a Jew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: make: Chal, interpret, Gen 40:8
thou shalt: Dan 5:7; Act 8:18
John Gill
5:16 And I have heard of thee,.... That is, by the queen, which he repeats for the sake of observing what she had said of him, and which gave him encouragement to send for him:
that thou canst make interpretations; of dreams, and of things hard to be understood:
and dissolve doubts; untie knots, solve difficulties, and answer hard and intricate questions:
now if thou canst read the writing, and make known to me the interpretation thereof; that which is upon the wall before thee, and which the wise men of Babylon could not:
thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shall be the third ruler in the kingdom; the same reward he had proposed to the astrologers and soothsayers, Dan 5:7 but what was no temptation or motive to Daniel, as appears by what follows:
5:175:17: Եւ ասէ Դանիէլ առաջի թագաւորին. Պարգեւք քո քե՛զ լիցին, եւ զպատիւ տան քոյ այլո՛ւմ տուր. բայց զգիրդ ե՛ս ընթերցայց, եւ զմեկնութիւն դորա ցուցի՛ց քեզ[12151]։ [12151] Ոմանք. Եւ զպատիւ տան քում։
17 Եւ Դանիէլն ասաց թագաւորի առաջ. «Քո պարգեւները թող քեզ մնան, եւ քո տան պատիւը դու ուրիշի՛ն տուր, իսկ ես այդ գրութիւնը կը կարդամ եւ դրա մեկնութիւնը կը յայտնեմ քեզ:
17 Այն ատեն Դանիէլ պատասխան տուաւ ու թագաւորին ըսաւ. «Քու պարգեւներդ քեզի ըլլան ու նուէրներդ ուրիշին տուր. բայց ես այն գրուածը թագաւորին պիտի կարդամ ու մեկնեմ զայն։
Եւ ասէ Դանիէլ առաջի թագաւորին. Պարգեւք քո քեզ լիցին, եւ զպատիւ [81]տան քո` այլում տուր. բայց զգիրդ ես [82]ընթերցայց եւ զմեկնութիւն դորա ցուցից [83]քեզ:

5:17: Եւ ասէ Դանիէլ առաջի թագաւորին. Պարգեւք քո քե՛զ լիցին, եւ զպատիւ տան քոյ այլո՛ւմ տուր. բայց զգիրդ ե՛ս ընթերցայց, եւ զմեկնութիւն դորա ցուցի՛ց քեզ[12151]։
[12151] Ոմանք. Եւ զպատիւ տան քում։
17 Եւ Դանիէլն ասաց թագաւորի առաջ. «Քո պարգեւները թող քեզ մնան, եւ քո տան պատիւը դու ուրիշի՛ն տուր, իսկ ես այդ գրութիւնը կը կարդամ եւ դրա մեկնութիւնը կը յայտնեմ քեզ:
17 Այն ատեն Դանիէլ պատասխան տուաւ ու թագաւորին ըսաւ. «Քու պարգեւներդ քեզի ըլլան ու նուէրներդ ուրիշին տուր. բայց ես այն գրուածը թագաւորին պիտի կարդամ ու մեկնեմ զայն։
zohrab-1805▾ eastern-1994▾ western am▾
5:175:17 Тогда отвечал Даниил, и сказал царю: дары твои пусть останутся у тебя, и почести отдай другому; а написанное я прочитаю царю и значение объясню ему.
5:23 βασιλεῦ βασιλευς monarch; king σὺ συ you ἐποιήσω ποιεω do; make ἑστιατορίαν εστιατορια the φίλοις φιλος friend σου σου of you; your καὶ και and; even ἔπινες πινω drink οἶνον οινος wine καὶ και and; even τὰ ο the σκεύη σκευος vessel; jar τοῦ ο the οἴκου οικος home; household τοῦ ο the θεοῦ θεος God τοῦ ο the ζῶντος ζαω live; alive ἠνέχθη φερω carry; bring σοι σοι you καὶ και and; even ἐπίνετε πινω drink ἐν εν in αὐτοῖς αυτος he; him σὺ συ you καὶ και and; even οἱ ο the μεγιστᾶνές μεγιστανες magnate σου σου of you; your καὶ και and; even ᾐνέσατε αινεω sing praise πάντα πας all; every τὰ ο the εἴδωλα ειδωλον idol τὰ ο the χειροποίητα χειροποιητος handmade τῶν ο the ἀνθρώπων ανθρωπος person; human καὶ και and; even τῷ ο the θεῷ θεος God τῷ ο the ζῶντι ζαω live; alive οὐκ ου not εὐλογήσατε ευλογεω commend; acclaim καὶ και and; even τὸ ο the πνεῦμά πνευμα spirit; wind σου σου of you; your ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him καὶ και and; even τὸ ο the βασίλειόν βασιλειον royal σου σου of you; your αὐτὸς αυτος he; him ἔδωκέ διδωμι give; deposit σοι σοι you καὶ και and; even οὐκ ου not εὐλόγησας ευλογεω commend; acclaim αὐτὸν αυτος he; him οὐδὲ ουδε not even; neither ᾔνεσας αινεω sing praise αὐτῷ αυτος he; him
5:17 בֵּ bē בְּ in אדַ֜יִן ʔḏˈayin אֱדַיִן then עָנֵ֣ה ʕānˈē ענה answer דָנִיֵּ֗אל ḏāniyyˈēl דָּנִיֵּאל Daniel וְ wᵊ וְ and אָמַר֙ ʔāmˌar אמר say קֳדָ֣ם qᵒḏˈām קֳדָם before מַלְכָּ֔א malkˈā מֶלֶךְ king מַתְּנָתָךְ֙ mattᵊnāṯāḵ מַתְּנָה gift לָ֣ךְ lˈāḵ לְ to לֶֽהֶוְיָ֔ן lˈehewyˈān הוה be וּ û וְ and נְבָ֥זְבְּיָתָ֖ךְ nᵊvˌāzᵊbbᵊyāṯˌāḵ נְבִזְבָּה present לְ lᵊ לְ to אָחֳרָ֣ן ʔoḥᵒrˈān אָחֳרָן another הַ֑ב hˈav יהב give בְּרַ֗ם bᵊrˈam בְּרַם but כְּתָבָא֙ kᵊṯāvˌā כְּתָב writing אֶקְרֵ֣א ʔeqrˈē קרא call לְ lᵊ לְ to מַלְכָּ֔א malkˈā מֶלֶךְ king וּ û וְ and פִשְׁרָ֖א fišrˌā פְּשַׁר interpretation אֲהֹודְעִנֵּֽהּ׃ ʔᵃhôḏᵊʕinnˈēh ידע know
5:17. ad quae respondens Danihel ait coram rege munera tua sint tibi et dona domus tuae alteri da scripturam autem legam tibi rex et interpretationem eius ostendam tibiTo which Daniel made answer, and said before the king: thy rewards be to thyself, and the gifts of thy house give to another: but the writing I will read to thee, O king, and shew thee the interpretation thereof.
17. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; nevertheless I will read the writing unto the king, and make known to him the interpretation.
5:17. To this Daniel responded by saying directly to the king, “Your rewards should be for yourself, and the gifts of your house you may give to another, but I will read to you the writing, O king, and I will reveal to you its interpretation.
5:17. 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.
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:

5:17 Тогда отвечал Даниил, и сказал царю: дары твои пусть останутся у тебя, и почести отдай другому; а написанное я прочитаю царю и значение объясню ему.
5:23
βασιλεῦ βασιλευς monarch; king
σὺ συ you
ἐποιήσω ποιεω do; make
ἑστιατορίαν εστιατορια the
φίλοις φιλος friend
σου σου of you; your
καὶ και and; even
ἔπινες πινω drink
οἶνον οινος wine
καὶ και and; even
τὰ ο the
σκεύη σκευος vessel; jar
τοῦ ο the
οἴκου οικος home; household
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
ζῶντος ζαω live; alive
ἠνέχθη φερω carry; bring
σοι σοι you
καὶ και and; even
ἐπίνετε πινω drink
ἐν εν in
αὐτοῖς αυτος he; him
σὺ συ you
καὶ και and; even
οἱ ο the
μεγιστᾶνές μεγιστανες magnate
σου σου of you; your
καὶ και and; even
ᾐνέσατε αινεω sing praise
πάντα πας all; every
τὰ ο the
εἴδωλα ειδωλον idol
τὰ ο the
χειροποίητα χειροποιητος handmade
τῶν ο the
ἀνθρώπων ανθρωπος person; human
καὶ και and; even
τῷ ο the
θεῷ θεος God
τῷ ο the
ζῶντι ζαω live; alive
οὐκ ου not
εὐλογήσατε ευλογεω commend; acclaim
καὶ και and; even
τὸ ο the
πνεῦμά πνευμα spirit; wind
σου σου of you; your
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
τὸ ο the
βασίλειόν βασιλειον royal
σου σου of you; your
αὐτὸς αυτος he; him
ἔδωκέ διδωμι give; deposit
σοι σοι you
καὶ και and; even
οὐκ ου not
εὐλόγησας ευλογεω commend; acclaim
αὐτὸν αυτος he; him
οὐδὲ ουδε not even; neither
ᾔνεσας αινεω sing praise
αὐτῷ αυτος he; him
5:17
בֵּ בְּ in
אדַ֜יִן ʔḏˈayin אֱדַיִן then
עָנֵ֣ה ʕānˈē ענה answer
דָנִיֵּ֗אל ḏāniyyˈēl דָּנִיֵּאל Daniel
וְ wᵊ וְ and
אָמַר֙ ʔāmˌar אמר say
קֳדָ֣ם qᵒḏˈām קֳדָם before
מַלְכָּ֔א malkˈā מֶלֶךְ king
מַתְּנָתָךְ֙ mattᵊnāṯāḵ מַתְּנָה gift
לָ֣ךְ lˈāḵ לְ to
לֶֽהֶוְיָ֔ן lˈehewyˈān הוה be
וּ û וְ and
נְבָ֥זְבְּיָתָ֖ךְ nᵊvˌāzᵊbbᵊyāṯˌāḵ נְבִזְבָּה present
לְ lᵊ לְ to
אָחֳרָ֣ן ʔoḥᵒrˈān אָחֳרָן another
הַ֑ב hˈav יהב give
בְּרַ֗ם bᵊrˈam בְּרַם but
כְּתָבָא֙ kᵊṯāvˌā כְּתָב writing
אֶקְרֵ֣א ʔeqrˈē קרא call
לְ lᵊ לְ to
מַלְכָּ֔א malkˈā מֶלֶךְ king
וּ û וְ and
פִשְׁרָ֖א fišrˌā פְּשַׁר interpretation
אֲהֹודְעִנֵּֽהּ׃ ʔᵃhôḏᵊʕinnˈēh ידע know
5:17. ad quae respondens Danihel ait coram rege munera tua sint tibi et dona domus tuae alteri da scripturam autem legam tibi rex et interpretationem eius ostendam tibi
To which Daniel made answer, and said before the king: thy rewards be to thyself, and the gifts of thy house give to another: but the writing I will read to thee, O king, and shew thee the interpretation thereof.
5:17. To this Daniel responded by saying directly to the king, “Your rewards should be for yourself, and the gifts of your house you may give to another, but I will read to you the writing, O king, and I will reveal to you its interpretation.
5:17. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. Отказом от награды Даниил хотел сказать, что он, как пророк Господень, без всяких корыстных видов и расчетов будет изрекать истину, какова бы она ни была - приятна или неприятна для царя.
Adam Clarke: Commentary on the Bible - 1831
5:17: Let thy gifts be to thyself - They could be of little use to any, as the city was in a few hours to be taken and pillaged.
Albert Barnes: Notes on the Bible - 1834
5:17: Then Daniel answered and said before the king, Let thy gifts be to thyself - That is, "I do not desire them; I do not act from a hope of reward." Daniel means undoubtedly to intimate that what he would do would be done from a higher motive than a desire of office or honor. The answer is one that is eminently dignified. Yet he says he would read the writing, implying that he was ready to do anything that would be gratifying to the monarch. It may seem somewhat strange that Daniel, who here disclaimed all desire of office or reward, should so soon Dan 5:29 have submitted to be clothed in this manner, and to receive the insignia of office. But, it may be remarked, that when the offer was proposed to him he stated his wishes, and declared that he did not desire to be honored in that way; when he had performed the duty, however, of making known the writing, he could scarcely feel at liberty to resist a command of the king to be clothed in that manner, and to be regarded as an officer in the kingdom. His intention, in the verse before us, was modestly to decline the honors proposed, and to intimate that he was not influenced by a desire of such honors in what he would do; yet to the king's command afterward that he should be clothed in robes of office, he could not with propriety make resistance. There is no evidence that he took these honors voluntarily, or that he would not have continued to decline them if he could have done it with propriety.
And give thy rewards to another - Margin, "or fee, as in Dan 2:6." Gesenius supposes that the word used here (נבזבה nebizbâ h) is of Persian origin. It means a gift, and, if of Persian origin, is derived from a verb, meaning to lead with gifts and praises, as a prince does an ambassador. The sense here seems to be, that Daniel was not disposed to interfere with the will of the monarch if he chose to confer gifts and rewards on others, or to question the propriety of his doing so; but that, so far as he was concerned, he had no desire of them for himself, and could not be influenced by them in what he was about to do.
Yet I will read the writing ... - Expressing no doubt that he could do it without difficulty. Probably the language of the writing was familiar to him, and he at once saw that there was no difficulty, in the circumstances, in determining its meaning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: Let: Daniel, on this occasion, behaved in a very different manner to Belshazzar, than he had formerly done to Nebuchadnezzar. Belshazzar had that very night insulted the God of heaven in the most daring manner; and the venerable prophet, as His delegate, denounced sentence against him. Dan 5:29; Gen 14:23; Kg2 3:13, Kg2 5:16, Kg2 5:26; Act 8:20
rewards: or, fee, Dan 2:6
I will read: Psa 119:46
John Gill
5:17 Then Daniel answered and said before the king,.... With great freedom, boldness, and intrepidity:
let thy gifts be to thyself; remain with thee; I neither want them, nor desire them; nor will I receive them on condition of reading and interpreting the writing:
and give thy rewards to another; which he had promised to those that could read and interpret the handwriting on the wall; even to be clothed with scarlet, have a golden chain, and be the third ruler in the kingdom. It may be rendered, "or give thy rewards to another" (s); either keep them thyself, or give them to whomsoever thou pleasest: should it be asked, why Daniel refused gifts now, when he received them from Nebuchadnezzar? it may be answered, he was then young, and wanted them, and could make use of them for the benefit of his countrymen, but now was old, and needed them not; besides, he knew then that the captivity would continue long, but that it was now just at an end, and the monarchy coming into other hands, when these gifts and rewards would be of little use; as also this king was a very wicked one, worse than his grandfather, and he did not choose to receive from him; and especially since the interpretation of the writing would be bad news to him; as well as to let him know that he did not do these things for fee and reward, but for the glory of God; and that as he had freely received such knowledge, he freely communicated it: and therefore adds,
yet I will read the writing to the king, and make known to him the interpretation; in reverence of him as a king, and in subjection to him, and to satisfy him in this matter; for he refused his gifts, not from pride and vanity, and a supercilious contempt of the king and his affairs; nor as being doubtful of success in reading and interpreting the writing; which he well knew he was able to do, and therefore promises it.
(s) "tua tibi dona et munera habeto: aut in alios conferto": Castalio.
Robert Jamieson, A. R. Fausset and David Brown
5:17 Not inconsistent with Dan 5:29. For here he declares his interpretation of the words is not from the desire of reward. The honors in Dan 5:29 were doubtless urged on him, without his wish, in such a way that he could not with propriety refuse them. Had he refused them after announcing the doom of the kingdom, he might have been suspected of cowardice or treason.
5:185:18: Ա՛րքայ՝ Աստուած Բարձրեալ՝ զմեծութիւն՝ եւ զթագաւորութիւն՝ եւ զպատիւ եւ զփառս ե՛տ Նաբուքոդոնոսորայ հօր քում.
18 Արքա՛յ, Բարձրեալը հզօրութիւն, թագաւորութիւն, պատիւ եւ փառք տուեց քո հօրը՝ Նաբուքոդոնոսորին,
18 Ո՛վ թագաւոր, Բարձրեալն Աստուած քու հօրդ Նաբուգոդոնոսորին թագաւորութիւն ու մեծութիւն եւ պատիւ ու փառք տուաւ.
Արքայ, Աստուած Բարձրեալ` զմեծութիւն եւ զթագաւորութիւն եւ զպատիւ եւ զփառս ետ Նաբուքոդոնոսորայ հօր քում:

5:18: Ա՛րքայ՝ Աստուած Բարձրեալ՝ զմեծութիւն՝ եւ զթագաւորութիւն՝ եւ զպատիւ եւ զփառս ե՛տ Նաբուքոդոնոսորայ հօր քում.
18 Արքա՛յ, Բարձրեալը հզօրութիւն, թագաւորութիւն, պատիւ եւ փառք տուեց քո հօրը՝ Նաբուքոդոնոսորին,
18 Ո՛վ թագաւոր, Բարձրեալն Աստուած քու հօրդ Նաբուգոդոնոսորին թագաւորութիւն ու մեծութիւն եւ պատիւ ու փառք տուաւ.
zohrab-1805▾ eastern-1994▾ western am▾
5:185:18 Царь! Всевышний Бог даровал отцу твоему Навуходоносору царство, величие, честь и славу.
5:26 [-28] τοῦτο ουτος this; he τὸ ο the σύγκριμα συγκριμα the γραφῆς γραφη scripture ἠρίθμηται αριθμεω number ὁ ο the χρόνος χρονος time; while σου σου of you; your τῆς ο the βασιλείας βασιλεια realm; kingdom ἀπολήγει αποληγω the βασιλεία βασιλεια realm; kingdom σου σου of you; your συντέτμηται συντεμνω make concise καὶ και and; even συντετέλεσται συντελεω consummate; finish ἡ ο the βασιλεία βασιλεια realm; kingdom σου σου of you; your τοῖς ο the Μήδοις μηδος Mēdos; Mithos καὶ και and; even τοῖς ο the Πέρσαις περσης give; deposit
5:18 אַ֖נְתְּאנתה *ʔˌant אַנְתָּה you מַלְכָּ֑א malkˈā מֶלֶךְ king אֱלָהָא֙ ʔᵉlāhˌā אֱלָהּ god עִלָּאָ֔העליא *ʕillāʔˈā עִלָּי highest מַלְכוּתָ֤א malᵊḵûṯˈā מַלְכוּ kingdom וּ û וְ and רְבוּתָא֙ rᵊvûṯˌā רְבוּ greatness וִ wi וְ and יקָרָ֣א yqārˈā יְקָר dignity וְ wᵊ וְ and הַדְרָ֔ה haḏrˈā הֲדַר glory יְהַ֖ב yᵊhˌav יהב give לִ li לְ to נְבֻכַדְנֶצַּ֥ר nᵊvuḵaḏneṣṣˌar נְבוּכַדְנֶצַּר Nebuchadnezzar אֲבֽוּךְ׃ ʔᵃvˈûḵ אַב father
5:18. o rex Deus altissimus regnum et magnificentiam gloriam et honorem dedit Nabuchodonosor patri tuoO king, the most high God gave to Nabuchodonosor, thy father, a kingdom, and greatness, and glory, and honour.
18. O thou king, the Most High God gave Nebuchadnezzar thy father the kingdom, and greatness, and glory, and majesty:
5:18. O king, the Most High God gave to Nebuchadnezzar, your father, a kingdom and greatness, glory and honor.
5:18. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:
O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:

5:18 Царь! Всевышний Бог даровал отцу твоему Навуходоносору царство, величие, честь и славу.
5:26 [-28]
τοῦτο ουτος this; he
τὸ ο the
σύγκριμα συγκριμα the
γραφῆς γραφη scripture
ἠρίθμηται αριθμεω number
ο the
χρόνος χρονος time; while
σου σου of you; your
τῆς ο the
βασιλείας βασιλεια realm; kingdom
ἀπολήγει αποληγω the
βασιλεία βασιλεια realm; kingdom
σου σου of you; your
συντέτμηται συντεμνω make concise
καὶ και and; even
συντετέλεσται συντελεω consummate; finish
ο the
βασιλεία βασιλεια realm; kingdom
σου σου of you; your
τοῖς ο the
Μήδοις μηδος Mēdos; Mithos
καὶ και and; even
τοῖς ο the
Πέρσαις περσης give; deposit
5:18
אַ֖נְתְּאנתה
*ʔˌant אַנְתָּה you
מַלְכָּ֑א malkˈā מֶלֶךְ king
אֱלָהָא֙ ʔᵉlāhˌā אֱלָהּ god
עִלָּאָ֔העליא
*ʕillāʔˈā עִלָּי highest
מַלְכוּתָ֤א malᵊḵûṯˈā מַלְכוּ kingdom
וּ û וְ and
רְבוּתָא֙ rᵊvûṯˌā רְבוּ greatness
וִ wi וְ and
יקָרָ֣א yqārˈā יְקָר dignity
וְ wᵊ וְ and
הַדְרָ֔ה haḏrˈā הֲדַר glory
יְהַ֖ב yᵊhˌav יהב give
לִ li לְ to
נְבֻכַדְנֶצַּ֥ר nᵊvuḵaḏneṣṣˌar נְבוּכַדְנֶצַּר Nebuchadnezzar
אֲבֽוּךְ׃ ʔᵃvˈûḵ אַב father
5:18. o rex Deus altissimus regnum et magnificentiam gloriam et honorem dedit Nabuchodonosor patri tuo
O king, the most high God gave to Nabuchodonosor, thy father, a kingdom, and greatness, and glory, and honour.
5:18. O king, the Most High God gave to Nebuchadnezzar, your father, a kingdom and greatness, glory and honor.
5:18. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Пример Навуходоносора должен бы был предостеречь Валтасара от превозношения пред истинным Богом. Но он не внял этому уроку, - проявил неслыханную гордость, - сознательно оскорбил Всевышнего. Подобным поступком Валтасар показал, что он не имеет в себе никаких достоинств, вообще ничего такого, за что можно было бы продлить существование его и его царства ("текел - ты взвешен на весах и найден очень легким"). Поэтому Бог и определил покончить с ними, - прекратить их дальнейшее бытие ("мене - исчислил Бог царство твое и положил конец ему").
Adam Clarke: Commentary on the Bible - 1831
5:18: Nebuchadnezzar thy father - Or grandfather, as the margin reads, Dan 5:2. See the notes on Dan 5:1 (note).
Albert Barnes: Notes on the Bible - 1834
5:18: O thou king, the most high God gave Nebuchadnezzar thy father a kingdom ... - This reference to Nebuchadnezzar is evidently designed to show to Belshazzar the wickedness of his own course, and the reason which he had to apprehend the Divine vengeance, because he had not learned to avoid the sins which brought so great calamities upon his predecessor. As he was acquainted with what had occurred to Nebuchadnezzar; as he had doubtless seen the proclamation which he had made on his recovery from the dreadful malady which God had brought upon him for his pride; and as he had not humbled himself, but had pursued the same course which Nebuchadnezzar did, he had the greater reason to apprehend the judgment of heaven. See Dan 5:22-23. Daniel here traces all the glory which Nebuchadnezzar had to "the most high God," reminding the king that whatever honor and majesty he had he was equally indebted for it to the same source, and that he must expect a similar treatment from him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: O thou: Dan 3:17, Dan 3:18, Dan 4:22, Dan 6:22; Act 26:13, Act 26:19
the most: Dan 2:37, Dan 2:38, Dan 4:17, Dan 4:22-25, Dan 4:32; Deu 32:8; Psa 7:17, Psa 9:2, Psa 47:2, Psa 92:8; Lam 3:35, Lam 3:38; Act 7:48
Geneva 1599
5:18 O thou king, the most high God gave (l) Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:
(l) Before he read the writing, he declares to the king his great ingratitude toward God, who could not be moved to give him the glory, considering God's wonderful work toward his grandfather, and so shows that he does not sin from ignorance but from malice.
John Gill
5:18 O thou king,.... "Hear" (t), O king; so Aben Ezra supplies it; what he was about to say first, in order to prepare him for the meaning of the handwriting, and the cause of it; or, "thou knowest", as Saadiah supplies it; namely, what follows:
the most high God gave Nebuchadnezzar thy father a kingdom: a very large one, which reached to the ends of the earth: this was not to be ascribed to his predecessor that left it to him; or to his victorious arms, which increased it; or to his idol gods, to whom he attributed it; but to the most high God, from whom promotion alone cometh; and who, being above all gods and kings, sets up, and pulls down, as he pleases; he gave him his large dominions:
and majesty, and glory, and honour; greatness among men; glory and honour from them, on account of the majesty of his person and kingdom; the victories he obtained, and the great things he did to make him famous while he lived, and to perpetuate his memory after death.
(t) So Pagninus, Munster.
Robert Jamieson, A. R. Fausset and David Brown
5:18 God gave--It was not his own birth or talents which gave him the vast empire, as he thought. To make him unlearn his proud thought was the object of God's visitation on him.
majesty--in the eyes of his subjects.
glory--from his victories.
honour--from the enlargement and decoration of the city.
5:195:19: եւ ՚ի մեծութենէն զոր ետ նմա, ամենայն ազգք եւ ազինք եւ լեզուք զարհուրեալ դողային յերեսաց նորա. զորս կամէր հարկանէ՛ր, զորս կամէր սպանանէ՛ր, եւ զորս կամէր ի՛նքն բարձրացուցանէր, եւ զորս կամէր ինքն խոնարհեցուցանէր[12152]։ [12152] Յօրինակին ՚ի բնաբանի դատարկ տեղի թողեալ ՚ի մէջ ամենայն եւ եւ ազինք, ակնարկի ՚ի ներքս բերել ազգ՝ համաձայն բազմաց։ Ուր թէպէտ եւ օրինակ մի ունի. ամենայն ազինք։
19 եւ այն հզօրութեան պատճառով, որ տուեց նրան, բոլոր ազգերը, ժողովուրդներն ու լեզուները զարհուրելով դողում էին նրանից. նա ում ուզում էր՝ հարուածում էր, ում ուզում էր՝ սպանում, ում ուզում էր՝ բարձրացնում եւ ում ուզում էր՝ խոնարհեցնում:
19 Անոր տուած մեծութենէն բոլոր ժողովուրդները, ազգերն ու լեզուները անոր երեսէն կը դողային ու կը վախնային։ Անիկա ուզածը կը մեռցնէր եւ ուզածը ողջ կը թողուր։ Անիկա ուզածը կը բարձրացնէր եւ ուզածը կը ցածցնէր։
եւ ի մեծութենէն զոր ետ նմա` ամենայն ազգք եւ ազինք եւ լեզուք զարհուրեալ դողային յերեսաց նորա. զորս կամէր` [84]հարկանէր, զորս կամէր` սպանանէր``, եւ զորս կամէր ինքն բարձրացուցանէր, եւ զորս կամէր ինքն խոնարհեցուցանէր:

5:19: եւ ՚ի մեծութենէն զոր ետ նմա, ամենայն ազգք եւ ազինք եւ լեզուք զարհուրեալ դողային յերեսաց նորա. զորս կամէր հարկանէ՛ր, զորս կամէր սպանանէ՛ր, եւ զորս կամէր ի՛նքն բարձրացուցանէր, եւ զորս կամէր ինքն խոնարհեցուցանէր[12152]։
[12152] Յօրինակին ՚ի բնաբանի դատարկ տեղի թողեալ ՚ի մէջ ամենայն եւ եւ ազինք, ակնարկի ՚ի ներքս բերել ազգ՝ համաձայն բազմաց։ Ուր թէպէտ եւ օրինակ մի ունի. ամենայն ազինք։
19 եւ այն հզօրութեան պատճառով, որ տուեց նրան, բոլոր ազգերը, ժողովուրդներն ու լեզուները զարհուրելով դողում էին նրանից. նա ում ուզում էր՝ հարուածում էր, ում ուզում էր՝ սպանում, ում ուզում էր՝ բարձրացնում եւ ում ուզում էր՝ խոնարհեցնում:
19 Անոր տուած մեծութենէն բոլոր ժողովուրդները, ազգերն ու լեզուները անոր երեսէն կը դողային ու կը վախնային։ Անիկա ուզածը կը մեռցնէր եւ ուզածը ողջ կը թողուր։ Անիկա ուզածը կը բարձրացնէր եւ ուզածը կը ցածցնէր։
zohrab-1805▾ eastern-1994▾ western am▾
5:195:19 Пред величием, которое Он дал ему, все народы, племена и языки трепетали и страшились его: кого хотел, он убивал, и кого хотел, оставлял в живых; кого хотел, возвышал, и кого хотел, унижал.
5:29 τότε τοτε at that Βαλτασαρ βαλτασαρ the βασιλεὺς βασιλευς monarch; king ἐνέδυσε ενδυω dress in; wear τὸν ο the Δανιηλ δανιηλ Daniēl; Thanil πορφύραν πορφυρα purple καὶ και and; even μανιάκην μανιακης of gold; golden περιέθηκεν περιτιθημι put around / on αὐτῷ αυτος he; him καὶ και and; even ἔδωκεν διδωμι give; deposit ἐξουσίαν εξουσια authority; influence αὐτῷ αυτος he; him τοῦ ο the τρίτου τριτος third μέρους μερος part; in particular τῆς ο the βασιλείας βασιλεια realm; kingdom αὐτοῦ αυτος he; him
5:19 וּ û וְ and מִן־ min- מִן from רְבוּתָא֙ rᵊvûṯˌā רְבוּ greatness דִּ֣י dˈî דִּי [relative] יְהַב־ yᵊhav- יהב give לֵ֔הּ lˈēh לְ to כֹּ֣ל kˈōl כֹּל whole עַֽמְמַיָּ֗א ʕˈammayyˈā עַם people אֻמַיָּא֙ ʔumayyˌā אֻמָּה nation וְ wᵊ וְ and לִשָּׁ֣נַיָּ֔א liššˈānayyˈā לִשָּׁן tongue הֲוֹ֛ו hᵃwˈô הוה be זָיְעִ֥יןזאעין *zoyʕˌîn זוע tremble וְ wᵊ וְ and דָחֲלִ֖ין ḏāḥᵃlˌîn דחל fear מִן־ min- מִן from קֳדָמֹ֑והִי qᵒḏāmˈôhî קֳדָם before דִּֽי־ dˈî- דִּי [relative] הֲוָ֨ה hᵃwˌā הוה be צָבֵ֜א ṣāvˈē צבה desire הֲוָ֣א hᵃwˈā הוה be קָטֵ֗ל qāṭˈēl קטל kill וְ wᵊ וְ and דִֽי־ ḏˈî- דִּי [relative] הֲוָ֤ה hᵃwˈā הוה be צָבֵא֙ ṣāvˌē צבה desire הֲוָ֣ה hᵃwˈā הוה be מַחֵ֔א maḥˈē חיה live וְ wᵊ וְ and דִֽי־ ḏˈî- דִּי [relative] הֲוָ֤ה hᵃwˈā הוה be צָבֵא֙ ṣāvˌē צבה desire הֲוָ֣ה hᵃwˈā הוה be מָרִ֔ים mārˈîm רום be high וְ wᵊ וְ and דִֽי־ ḏˈî- דִּי [relative] הֲוָ֥ה hᵃwˌā הוה be צָבֵ֖א ṣāvˌē צבה desire הֲוָ֥ה hᵃwˌā הוה be מַשְׁפִּֽיל׃ mašpˈîl שׁפל be low
5:19. et propter magnificentiam quam dederat ei universi populi tribus et linguae tremebant et metuebant eum quos volebat interficiebat et quos volebat percutiebat quos volebat exaltabat et quos volebat humiliabatAnd for the greatness that he gave to him, all people, tribes, and languages trembled, and were afraid of him: whom he would, he slew: and whom he would, he destroyed: and whom he would, he set up: and whom he would, he brought down.
19. and because of the greatness that he gave him, all the peoples, 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 raised up, and whom he would he put down.
5:19. And because of the greatness that he gave to him, all peoples, tribes, and languages trembled and were afraid of him. Whomever he wished, he put to death; and whomever he wished, he destroyed; and whomever he wished, he exalted; and whomever he wished, he lowered.
5:19. 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.
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:

5:19 Пред величием, которое Он дал ему, все народы, племена и языки трепетали и страшились его: кого хотел, он убивал, и кого хотел, оставлял в живых; кого хотел, возвышал, и кого хотел, унижал.
5:29
τότε τοτε at that
Βαλτασαρ βαλτασαρ the
βασιλεὺς βασιλευς monarch; king
ἐνέδυσε ενδυω dress in; wear
τὸν ο the
Δανιηλ δανιηλ Daniēl; Thanil
πορφύραν πορφυρα purple
καὶ και and; even
μανιάκην μανιακης of gold; golden
περιέθηκεν περιτιθημι put around / on
αὐτῷ αυτος he; him
καὶ και and; even
ἔδωκεν διδωμι give; deposit
ἐξουσίαν εξουσια authority; influence
αὐτῷ αυτος he; him
τοῦ ο the
τρίτου τριτος third
μέρους μερος part; in particular
τῆς ο the
βασιλείας βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
5:19
וּ û וְ and
מִן־ min- מִן from
רְבוּתָא֙ rᵊvûṯˌā רְבוּ greatness
דִּ֣י dˈî דִּי [relative]
יְהַב־ yᵊhav- יהב give
לֵ֔הּ lˈēh לְ to
כֹּ֣ל kˈōl כֹּל whole
עַֽמְמַיָּ֗א ʕˈammayyˈā עַם people
אֻמַיָּא֙ ʔumayyˌā אֻמָּה nation
וְ wᵊ וְ and
לִשָּׁ֣נַיָּ֔א liššˈānayyˈā לִשָּׁן tongue
הֲוֹ֛ו hᵃwˈô הוה be
זָיְעִ֥יןזאעין
*zoyʕˌîn זוע tremble
וְ wᵊ וְ and
דָחֲלִ֖ין ḏāḥᵃlˌîn דחל fear
מִן־ min- מִן from
קֳדָמֹ֑והִי qᵒḏāmˈôhî קֳדָם before
דִּֽי־ dˈî- דִּי [relative]
הֲוָ֨ה hᵃwˌā הוה be
צָבֵ֜א ṣāvˈē צבה desire
הֲוָ֣א hᵃwˈā הוה be
קָטֵ֗ל qāṭˈēl קטל kill
וְ wᵊ וְ and
דִֽי־ ḏˈî- דִּי [relative]
הֲוָ֤ה hᵃwˈā הוה be
צָבֵא֙ ṣāvˌē צבה desire
הֲוָ֣ה hᵃwˈā הוה be
מַחֵ֔א maḥˈē חיה live
וְ wᵊ וְ and
דִֽי־ ḏˈî- דִּי [relative]
הֲוָ֤ה hᵃwˈā הוה be
צָבֵא֙ ṣāvˌē צבה desire
הֲוָ֣ה hᵃwˈā הוה be
מָרִ֔ים mārˈîm רום be high
וְ wᵊ וְ and
דִֽי־ ḏˈî- דִּי [relative]
הֲוָ֥ה hᵃwˌā הוה be
צָבֵ֖א ṣāvˌē צבה desire
הֲוָ֥ה hᵃwˌā הוה be
מַשְׁפִּֽיל׃ mašpˈîl שׁפל be low
5:19. et propter magnificentiam quam dederat ei universi populi tribus et linguae tremebant et metuebant eum quos volebat interficiebat et quos volebat percutiebat quos volebat exaltabat et quos volebat humiliabat
And for the greatness that he gave to him, all people, tribes, and languages trembled, and were afraid of him: whom he would, he slew: and whom he would, he destroyed: and whom he would, he set up: and whom he would, he brought down.
5:19. And because of the greatness that he gave to him, all peoples, tribes, and languages trembled and were afraid of him. Whomever he wished, he put to death; and whomever he wished, he destroyed; and whomever he wished, he exalted; and whomever he wished, he lowered.
5:19. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:19: Whom he would he slew - The genuine character of a despot, whose will is the only rule of his conduct.
Albert Barnes: Notes on the Bible - 1834
5:19: And, for the majesty that he gave him - That is, on account of his greatness, referring to the talents which God had conferred on him, and the power which he had put in his hands. It was so great that all people and nations trembled before him.
All people, nations, and languages trembled and feared before him - Stood in awe of him. On the extent of his empire, see the note at Dan 3:4; Dan 4:1, Dan 4:22.
Whom he would he slew ... - That is, he was an arbitrary - an absolute sovereign. This is exactly descriptive of the power which Oriental despotic monarchs have.
Whom he would he kept alive - Whether they had, or had not, been guilty of crime. He had the absolute power of life and death over them There was no such instrument as we call a "constitution" to control the sovereign as well as the people; there was no tribunal to which he was responsible, and no law by which he was bound; there were no judges to determine on the question of life and death in regard to those who were accused of crime, whom he did not appoint, and whom he might not remove, and whose judgments he might not set aside if he pleased; there were no "juries" of "peers" to determine on the question of fact whether an accused man was guilty or not. There were none of those safeguards which have been originated to protect the accused in modern times, and which enter so essentially into the notions of liberty now. In an absolute despotism all power is in the hands of one man, and this was in fact the case in Babylon.
Whom he would he set up - That is, in places of trust, of office, of rank, etc.
And whom he would he put down - No matter what their rank or office.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: that he: Dan 3:4, Dan 4:22; Jer 25:9-14, Jer 27:5-7; Hab 2:5; Rom 13:1
whom he would he slew: Dan 2:12, Dan 2:13, Dan 3:6, Dan 3:20, Dan 3:21, Dan 3:29; Pro 16:14; Joh 19:11
John Gill
5:19 And for the majesty that he gave him,.... The greatness of his power, the largeness of his dominions, and the vast armies he had at his command:
all people, nations, and languages, trembled and feared before him; not only those that were subject to him, but those that had only heard of him: who dreaded his approach unto them, and their falling into his victorious hands, and being made vassals to him:
whom he would he slew; and whom he would he kept alive; he ruled in an arbitrary and despotic manner, and kept the power of life and death in his own hands; whom he would he put to death, though ever so innocent; and whom he would he preserved from death, though ever so deserving of it; he had no regard to justice, but acted according to his own will and pleasure. Jacchiades renders the last clause, "whom he would he smote": but both the punctuation of the word, and the antithesis in the text, require the sense our version gives, and which is confirmed by Aben Ezra and Saadiah:
and whom he would he set up: and whom he would he put down; according to his pleasure, he raised persons from a low estate to great dignity, and put them into high posts of honour and profit, as he did Daniel: and others he as much debased, turned them out of their places, and reduced them to the lowest degree of disgrace and poverty; and all according to his absolute and irresistible will, without giving any reason for what he did.
Robert Jamieson, A. R. Fausset and David Brown
5:19 A purely absolute monarchy (Jer 27:7).
5:205:20: Եւ յորժամ բարձրացաւ սիրտ նորա, եւ ոգի նորա զօրացաւ յամբարտաւանել, անկա՛ւ յաթոռոյ թագաւորութեան իւրոյ. եւ պատիւն բարձա՛ւ ՚ի նմանէն.
20 Երբ գոռոզացաւ նրա սիրտը, եւ նրա ոգին համարձակուեց ամբարտաւանանալ, նա ընկաւ իր թագաւորական աթոռից, պատիւը վերացաւ նրանից,
20 Բայց, երբ անոր սիրտը հպարտացաւ ու անոր հոգին ամբարտաւանութեամբ լեցուեցաւ, իր թագաւորութեան աթոռէն ինկաւ ու պատիւը անկէ առնուեցաւ։
Եւ յորժամ բարձրացաւ սիրտ նորա եւ ոգի նորա զօրացաւ յամբարտաւանել, անկաւ յաթոռոյ թագաւորութեան իւրոյ, եւ պատիւն բարձաւ ի նմանէն:

5:20: Եւ յորժամ բարձրացաւ սիրտ նորա, եւ ոգի նորա զօրացաւ յամբարտաւանել, անկա՛ւ յաթոռոյ թագաւորութեան իւրոյ. եւ պատիւն բարձա՛ւ ՚ի նմանէն.
20 Երբ գոռոզացաւ նրա սիրտը, եւ նրա ոգին համարձակուեց ամբարտաւանանալ, նա ընկաւ իր թագաւորական աթոռից, պատիւը վերացաւ նրանից,
20 Բայց, երբ անոր սիրտը հպարտացաւ ու անոր հոգին ամբարտաւանութեամբ լեցուեցաւ, իր թագաւորութեան աթոռէն ինկաւ ու պատիւը անկէ առնուեցաւ։
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5:205:20 Но когда сердце его надмилось и дух его ожесточился до дерзости, он был свержен с царского престола своего и лишен славы своей,
5:30 καὶ και and; even τὸ ο the σύγκριμα συγκριμα come on / against Βαλτασαρ βαλτασαρ the βασιλεῖ βασιλευς monarch; king καὶ και and; even τὸ ο the βασίλειον βασιλειον royal ἐξῆρται εξαιρω lift out / up; remove ἀπὸ απο from; away τῶν ο the Χαλδαίων χαλδαιος Chaldaios; Khaltheos καὶ και and; even ἐδόθη διδωμι give; deposit τοῖς ο the Μήδοις μηδος Mēdos; Mithos καὶ και and; even τοῖς ο the Πέρσαις περσης Persēs; Persis
5:20 וּ û וְ and כְ ḵᵊ כְּ like דִי֙ ḏˌî דִּי [relative] רִ֣ם rˈim רום be high לִבְבֵ֔הּ livᵊvˈēh לְבַב heart וְ wᵊ וְ and רוּחֵ֖הּ rûḥˌēh רוּחַ wind תִּֽקְפַ֣ת tˈiqᵊfˈaṯ תקף be strong לַ la לְ to הֲזָדָ֑ה hᵃzāḏˈā זיד flow over הָנְחַת֙ honḥˌaṯ נחת come down מִן־ min- מִן from כָּרְסֵ֣א korsˈē כָּרְסֵא throne מַלְכוּתֵ֔הּ malᵊḵûṯˈēh מַלְכוּ kingdom וִֽ wˈi וְ and יקָרָ֖ה yqārˌā יְקָר dignity הֶעְדִּ֥יוּ heʕdˌîû עדה go מִנֵּֽהּ׃ minnˈēh מִן from
5:20. quando autem elevatum est cor eius et spiritus illius obfirmatus est ad superbiam depositus est de solio regni sui et gloria eius ablata estBut when his heart was lifted up, and his spirit hardened unto pride, he was put down from the throne of his kingdom, and his glory was taken away.
20. But when his heart was lifted up, and his spirit was hardened that he dealt proudly, he was deposed from his kingly throne, and they took his glory from him:
5:20. But when his heart was lifted up and his spirit was hardened in arrogance, he was deposed from the throne of his kingdom and his glory was taken away.
5:20. 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:
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:

5:20 Но когда сердце его надмилось и дух его ожесточился до дерзости, он был свержен с царского престола своего и лишен славы своей,
5:30
καὶ και and; even
τὸ ο the
σύγκριμα συγκριμα come on / against
Βαλτασαρ βαλτασαρ the
βασιλεῖ βασιλευς monarch; king
καὶ και and; even
τὸ ο the
βασίλειον βασιλειον royal
ἐξῆρται εξαιρω lift out / up; remove
ἀπὸ απο from; away
τῶν ο the
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
καὶ και and; even
ἐδόθη διδωμι give; deposit
τοῖς ο the
Μήδοις μηδος Mēdos; Mithos
καὶ και and; even
τοῖς ο the
Πέρσαις περσης Persēs; Persis
5:20
וּ û וְ and
כְ ḵᵊ כְּ like
דִי֙ ḏˌî דִּי [relative]
רִ֣ם rˈim רום be high
לִבְבֵ֔הּ livᵊvˈēh לְבַב heart
וְ wᵊ וְ and
רוּחֵ֖הּ rûḥˌēh רוּחַ wind
תִּֽקְפַ֣ת tˈiqᵊfˈaṯ תקף be strong
לַ la לְ to
הֲזָדָ֑ה hᵃzāḏˈā זיד flow over
הָנְחַת֙ honḥˌaṯ נחת come down
מִן־ min- מִן from
כָּרְסֵ֣א korsˈē כָּרְסֵא throne
מַלְכוּתֵ֔הּ malᵊḵûṯˈēh מַלְכוּ kingdom
וִֽ wˈi וְ and
יקָרָ֖ה yqārˌā יְקָר dignity
הֶעְדִּ֥יוּ heʕdˌîû עדה go
מִנֵּֽהּ׃ minnˈēh מִן from
5:20. quando autem elevatum est cor eius et spiritus illius obfirmatus est ad superbiam depositus est de solio regni sui et gloria eius ablata est
But when his heart was lifted up, and his spirit hardened unto pride, he was put down from the throne of his kingdom, and his glory was taken away.
5:20. But when his heart was lifted up and his spirit was hardened in arrogance, he was deposed from the throne of his kingdom and his glory was taken away.
5:20. 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:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:20: He was deposed from his kingly throne - Became insane; and the reins of government were taken out of his hands.
Albert Barnes: Notes on the Bible - 1834
5:20: But when his heart was lifted up - See Dan 4:30.
And his mind hardened in pride - Margin, "to deal proudly." The state of mind indicated here is that in which there is no sense of dependence, but where one feels that he has all resources in himself, and need only look to himself.
He was deposed from his kingly throne - Margin, "made to come down." That is, he was so deposed by the providence of God, not by the acts of his own subjects.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: when: Dan 4:30-33, Dan 4:37; Exo 9:17, Exo 18:11; Job 15:25-27, Job 40:11, Job 40:12; Pro 16:5, Pro 16:18; Isa 14:12-17; Luk 1:51, Luk 1:52, Luk 18:14
hardened: Sa1 6:6; Kg2 17:14; Ch2 36:13; Jer 19:15; Heb 3:13
in pride: or, to deal proudly
deposed: Chal, made to come down, Isa 47:1; Jer 13:18, Jer 48:18; Eze 30:6
John Gill
5:20 But when his heart was lifted up, and his mind hardened it pride,.... When his heart was elated with his successes and victories, with the enlargement of his dominions, and with his grandeur and glory he had arrived unto; and his pride increased yet more, till he was strengthened and hardened in it: or, "to deal proudly" (u); and behave haughtily to God and man: or, "to do wickedly", as Jarchi interprets it; for pride and haughtiness of mind puts men, especially great men, kings and monarchs, on doing things extremely vile and wicked:
he was deposed from his kingly throne; not by his nobles and subjects, but by the hand of God, which struck him with madness, and made him unfit for government; obliged him to quit the throne, and to range among the beasts of the field, as is afterwards observed:
and they took his glory from him; the watchers, the angels, or the divine Persons that ordered the tree to be cut down to the roots, Dan 4:14, or it may be rendered impersonally, "and his glory was taken from him" (w); his glory as a man, being deprived of his reason, and acting like a brute beast; and his glory as a king, which departed from him for a season, while he was driven from men, from his royal palace and court, and lived among beasts, and fed as they did, as follows:
(u) "ad superbe agendum", Junius & Tremellius; "ad superbiendum", Piscator, Michaelis; "ut superbe ageret", Cocceius. (w) "et gloria ejus ablata est", V. L.; "honor ejus translatus fuit", Michaelis.
5:215:21: եւ ՚ի մարդկանէ հալածեցաւ. եւ սիրտ ընդ գազա՛նս տուաւ նմա, եւ ընդ ցի՛ռս բնակութիւն նորա. եւ խոտ՝ իբրեւ արջառոյ ջամբէին նմա. եւ ՚ի ցօղոյ երկնից մարմին նորա ներկա՛ւ. մինչեւ ծանեաւ թէ տիրէ՛ Բարձրեալն թագաւորութեան մարդկան, եւ ում կամի՝ տացէ՛ զնա[12153]։ [12153] Օրինակ մի. Որպէս արջառոյ ջամ՛՛... մարմին նորա ներկեաւ... թէ տիրէ Աստուած բարձրեալն։
21 նա վտարուեց մարդկանց միջից, գազանների սիրտ տրուեց նրան, վայրի էշերի հետ էր նրա բնակութիւնը, ինչպէս արջառի՝ խոտ էին տալիս նրան, երկնքի ցօղից նրա մարմինը թրջուեց, մինչեւ որ նա ճանաչեց, թէ Բարձրեալն է տիրում մարդկանց թագաւորութեանը եւ այն կը տայ նրան, ում որ կամենայ:
21 Անիկա մարդոց որդիներուն մէջէն վռնտուեցաւ ու անոր սիրտը անասուններու պէս եղաւ եւ անոր բնակութիւնը վայրենի էշերու հետ եղաւ։ Արջառներու պէս խոտ կը կերցնէին անոր ու անոր մարմինը երկնքի ցօղովը կը թրջուէր, մինչեւ որ գիտցաւ թէ մարդոց թագաւորութեանը վրայ Բարձրեալն Աստուած կը տիրէ ու իր ուզած մարդը անոր վրայ կը դնէ։
եւ ի մարդկանէ հալածեցաւ, եւ սիրտ ընդ գազանս տուաւ նմա, եւ ընդ ցիռս բնակութիւն նորա, եւ խոտ իբրեւ արջառոյ ջամբէին նմա, եւ ի ցօղոյ երկնից մարմին նորա ներկաւ. մինչեւ ծանեաւ թէ տիրէ Աստուած Բարձրեալն թագաւորութեան մարդկան, եւ ում կամի` տացէ զնա:

5:21: եւ ՚ի մարդկանէ հալածեցաւ. եւ սիրտ ընդ գազա՛նս տուաւ նմա, եւ ընդ ցի՛ռս բնակութիւն նորա. եւ խոտ՝ իբրեւ արջառոյ ջամբէին նմա. եւ ՚ի ցօղոյ երկնից մարմին նորա ներկա՛ւ. մինչեւ ծանեաւ թէ տիրէ՛ Բարձրեալն թագաւորութեան մարդկան, եւ ում կամի՝ տացէ՛ զնա[12153]։
[12153] Օրինակ մի. Որպէս արջառոյ ջամ՛՛... մարմին նորա ներկեաւ... թէ տիրէ Աստուած բարձրեալն։
21 նա վտարուեց մարդկանց միջից, գազանների սիրտ տրուեց նրան, վայրի էշերի հետ էր նրա բնակութիւնը, ինչպէս արջառի՝ խոտ էին տալիս նրան, երկնքի ցօղից նրա մարմինը թրջուեց, մինչեւ որ նա ճանաչեց, թէ Բարձրեալն է տիրում մարդկանց թագաւորութեանը եւ այն կը տայ նրան, ում որ կամենայ:
21 Անիկա մարդոց որդիներուն մէջէն վռնտուեցաւ ու անոր սիրտը անասուններու պէս եղաւ եւ անոր բնակութիւնը վայրենի էշերու հետ եղաւ։ Արջառներու պէս խոտ կը կերցնէին անոր ու անոր մարմինը երկնքի ցօղովը կը թրջուէր, մինչեւ որ գիտցաւ թէ մարդոց թագաւորութեանը վրայ Բարձրեալն Աստուած կը տիրէ ու իր ուզած մարդը անոր վրայ կը դնէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:215:21 и отлучен был от сынов человеческих, и сердце его уподобилось звериному, и жил он с дикими ослами; кормили его травою, как вола, и тело его орошаемо было небесною росою, доколе он познал, что над царством человеческим владычествует Всевышний Бог и поставляет над ним, кого хочет.
5:21 וּ û וְ and מִן־ min- מִן from בְּנֵי֩ bᵊnˌê בַּר son אֲנָשָׁ֨א ʔᵃnāšˌā אֱנָשׁ mankind טְרִ֜יד ṭᵊrˈîḏ טרד drive out וְ wᵊ וְ and לִבְבֵ֣הּ׀ livᵊvˈēh לְבַב heart עִם־ ʕim- עִם with חֵיוְתָ֣א ḥêwᵊṯˈā חֵיוָה animal שַׁוִּ֗יְושׁוי *šawwˈîw שׁוה be equal וְ wᵊ וְ and עִם־ ʕim- עִם with עֲרָֽדַיָּא֙ ʕᵃrˈāḏayyā עֲרָד wild ass מְדֹורֵ֔הּ mᵊḏôrˈēh מְדֹור dwelling עִשְׂבָּ֤א ʕiśbˈā עֲשַׂב grass כְ ḵᵊ כְּ like תֹורִין֙ ṯôrîn תֹּור ox יְטַ֣עֲמוּנֵּ֔הּ yᵊṭˈaʕᵃmûnnˈēh טעם eat וּ û וְ and מִ mi מִן from טַּ֥ל ṭṭˌal טַל dew שְׁמַיָּ֖א šᵊmayyˌā שְׁמַיִן heaven גִּשְׁמֵ֣הּ gišmˈēh גְּשֵׁם body יִצְטַבַּ֑ע yiṣṭabbˈaʕ צבע wet עַ֣ד ʕˈaḏ עַד until דִּֽי־ dˈî- דִּי [relative] יְדַ֗ע yᵊḏˈaʕ ידע know דִּֽי־ dˈî- דִּי [relative] שַׁלִּ֞יט šallˈîṭ שַׁלִּיט mighty אֱלָהָ֤א ʔᵉlāhˈā אֱלָהּ god עִלָּאָה֙עליא *ʕillāʔˌā עִלָּי highest בְּ bᵊ בְּ in מַלְכ֣וּת malᵊḵˈûṯ מַלְכוּ kingdom אֲנָשָׁ֔א ʔᵃnāšˈā אֱנָשׁ mankind וּ û וְ and לְ lᵊ לְ to מַן־ man- מַן who דִּ֥י dˌî דִּי [relative] יִצְבֵּ֖ה yiṣbˌē צבה desire יְהָקֵ֥ים yᵊhāqˌêm קום stand עֲלַֽהּעליה *ʕᵃlˈah עַל upon
5:21. et a filiis hominum eiectus est sed et cor eius cum bestiis positum est et cum onagris erat habitatio eius faenum quoque ut bos comedebat et rore caeli corpus eius infectum est donec cognosceret quod potestatem habeat Altissimus in regno hominum et quemcumque voluerit suscitabit super illudAnd he was driven out from the the sons of men, and his heart was made like the beasts, and his dwelling was with the wild asses, and he did eat grass like an ox, and his body was wet with the dew of heaven: till he knew that the most High ruled in the kingdom of men, and that he will set over it whomsoever it shall please him.
21. 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; he was fed with grass like oxen, and his body was wet with the dew of heaven: until he knew that the Most High God ruleth in the kingdom of men, and that he setteth up over it whomsoever he will.
5:21. And he was expelled from the sons of men, and so his heart was placed with the beasts, and his dwelling was with the wild donkeys, and he ate hay like an ox, and his body was drenched with the dew of heaven, until he realized that the Most High holds power over the kingdom of men, and that whoever he wishes, he will set over it.
5:21. 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.
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:

5:21 и отлучен был от сынов человеческих, и сердце его уподобилось звериному, и жил он с дикими ослами; кормили его травою, как вола, и тело его орошаемо было небесною росою, доколе он познал, что над царством человеческим владычествует Всевышний Бог и поставляет над ним, кого хочет.
5:21
וּ û וְ and
מִן־ min- מִן from
בְּנֵי֩ bᵊnˌê בַּר son
אֲנָשָׁ֨א ʔᵃnāšˌā אֱנָשׁ mankind
טְרִ֜יד ṭᵊrˈîḏ טרד drive out
וְ wᵊ וְ and
לִבְבֵ֣הּ׀ livᵊvˈēh לְבַב heart
עִם־ ʕim- עִם with
חֵיוְתָ֣א ḥêwᵊṯˈā חֵיוָה animal
שַׁוִּ֗יְושׁוי
*šawwˈîw שׁוה be equal
וְ wᵊ וְ and
עִם־ ʕim- עִם with
עֲרָֽדַיָּא֙ ʕᵃrˈāḏayyā עֲרָד wild ass
מְדֹורֵ֔הּ mᵊḏôrˈēh מְדֹור dwelling
עִשְׂבָּ֤א ʕiśbˈā עֲשַׂב grass
כְ ḵᵊ כְּ like
תֹורִין֙ ṯôrîn תֹּור ox
יְטַ֣עֲמוּנֵּ֔הּ yᵊṭˈaʕᵃmûnnˈēh טעם eat
וּ û וְ and
מִ mi מִן from
טַּ֥ל ṭṭˌal טַל dew
שְׁמַיָּ֖א šᵊmayyˌā שְׁמַיִן heaven
גִּשְׁמֵ֣הּ gišmˈēh גְּשֵׁם body
יִצְטַבַּ֑ע yiṣṭabbˈaʕ צבע wet
עַ֣ד ʕˈaḏ עַד until
דִּֽי־ dˈî- דִּי [relative]
יְדַ֗ע yᵊḏˈaʕ ידע know
דִּֽי־ dˈî- דִּי [relative]
שַׁלִּ֞יט šallˈîṭ שַׁלִּיט mighty
אֱלָהָ֤א ʔᵉlāhˈā אֱלָהּ god
עִלָּאָה֙עליא
*ʕillāʔˌā עִלָּי highest
בְּ bᵊ בְּ in
מַלְכ֣וּת malᵊḵˈûṯ מַלְכוּ kingdom
אֲנָשָׁ֔א ʔᵃnāšˈā אֱנָשׁ mankind
וּ û וְ and
לְ lᵊ לְ to
מַן־ man- מַן who
דִּ֥י dˌî דִּי [relative]
יִצְבֵּ֖ה yiṣbˌē צבה desire
יְהָקֵ֥ים yᵊhāqˌêm קום stand
עֲלַֽהּעליה
*ʕᵃlˈah עַל upon
5:21. et a filiis hominum eiectus est sed et cor eius cum bestiis positum est et cum onagris erat habitatio eius faenum quoque ut bos comedebat et rore caeli corpus eius infectum est donec cognosceret quod potestatem habeat Altissimus in regno hominum et quemcumque voluerit suscitabit super illud
And he was driven out from the the sons of men, and his heart was made like the beasts, and his dwelling was with the wild asses, and he did eat grass like an ox, and his body was wet with the dew of heaven: till he knew that the most High ruled in the kingdom of men, and that he will set over it whomsoever it shall please him.
5:21. And he was expelled from the sons of men, and so his heart was placed with the beasts, and his dwelling was with the wild donkeys, and he ate hay like an ox, and his body was drenched with the dew of heaven, until he realized that the Most High holds power over the kingdom of men, and that whoever he wishes, he will set over it.
5:21. 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.
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Albert Barnes: Notes on the Bible - 1834
5:21: And he was driven ... - See this fully explained in Dan 4:25-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: he was driven: Dan 4:25, Dan 4:32, Dan 4:33; Job 30:3-7
his heart was made like: or, he made his heart equal, etc. till. Dan 4:17, Dan 4:25, Dan 4:32, Dan 4:35, Dan 4:37; Exo 9:14-16; Psa 83:17, Psa 83:18; Eze 17:24
John Gill
5:21 And he was driven from the sons of men,.... From their company, and from conversation with them; his madness was of that kind, that he chose rather to be with beasts than men; it drove him from men, and made him more desirous of being with beasts; or it was so intolerable, that his family, friends, and courtiers, were obliged to remove him from them, from his palace and court, and from all conversation with men, which he was incapable of through his frenzy and madness:
and his heart was made like the beasts; to have the same affections and desires as they have; to crave the same things they did, and like what they liked, and live as they lived: or, "he put his heart with the beasts" (x); either Nebuchadnezzar himself chose to be with them, and delighted in a beastly life; or God did it; he put such a heart into him, or so disposed it, that it became brutish; though to read the words impersonally, as before, seems best:
and his dwelling was with the wild asses; in a wilderness or field; or rather in some enclosed place, in one of his parks, where such creatures were kept for hunting; among these he dwelt, as being like them, having lost the use of his reason, and so was become stupid and sottish as they:
and they fed him with grass like oxen; as they are fed, and which he chose above any other food:
and his body was wet with the dew of heaven; being without clothes, and lying naked in some open place all night:
till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will: till he came to his senses, and was brought to see and own the sovereign dominion of the one, true, and living God, over all the kingdoms of the earth, and that they are at his dispose; Dan 4:32.
(x) "cor ejus cum bestiis posuit", Vatablus, Calvin; "animum suum cum bestis posuit", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
5:21 heart was made like . . . beasts--literally, "he made his heart like the beasts," that is, he desired to dwell with them.
5:225:22: Եւ դու՝ որդի նորա Բաղտասար՝ ո՛չ խոնարհեցուցեր զսիրտ քո առաջի Աստուծոյ՝ ուստի զա՛յդ ամենայն գտեր[12154]. [12154] Բազումք. Եւ արդ՝ դու որդի նորա... ուստի զայդ ամենայն գիտէիր։
22 Արդ, դու՝ նրա որդի՛ Բաղդասար, քո սիրտը չխոնարհեցրիր Աստծու առաջ, որից այդ բոլորը ստանում էիր,
22 Ու դո՛ւն, ո՛վ Բաղտասար, անոր որդին, քու սիրտդ չխոնարհեցուցիր, թէեւ այս բոլորը գիտէիր,
Եւ արդ դու, որդի նորա Բաղտասար, ոչ խոնարհեցուցեր զսիրտ քո [85]առաջի Աստուծոյ` ուստի զայդ ամենայն գիտէիր:

5:22: Եւ դու՝ որդի նորա Բաղտասար՝ ո՛չ խոնարհեցուցեր զսիրտ քո առաջի Աստուծոյ՝ ուստի զա՛յդ ամենայն գտեր[12154].
[12154] Բազումք. Եւ արդ՝ դու որդի նորա... ուստի զայդ ամենայն գիտէիր։
22 Արդ, դու՝ նրա որդի՛ Բաղդասար, քո սիրտը չխոնարհեցրիր Աստծու առաջ, որից այդ բոլորը ստանում էիր,
22 Ու դո՛ւն, ո՛վ Բաղտասար, անոր որդին, քու սիրտդ չխոնարհեցուցիր, թէեւ այս բոլորը գիտէիր,
zohrab-1805▾ eastern-1994▾ western am▾
5:225:22 И ты, сын его Валтасар, не смирил сердца твоего, хотя знал все это,
5:22 וְו *wᵊ וְ and אַ֤נְתְּאנתה *ʔˈant אַנְתָּה you בְּרֵהּ֙ bᵊrˌēh בַּר son בֵּלְשַׁאצַּ֔ר bēlᵊšaṣṣˈar בֵּלְשַׁאצַּר Belshazzar לָ֥א lˌā לָא not הַשְׁפֵּ֖לְתְּ hašpˌēlt שׁפל be low לִבְבָ֑ךְ livᵊvˈāḵ לְבַב heart כָּ kā כְּ like ל־ l- לְ to קֳבֵ֕ל qᵒvˈēl קֳבֵל opposite דִּ֥י dˌî דִּי [relative] כָל־ ḵol- כֹּל whole דְּנָ֖ה dᵊnˌā דְּנָה this יְדַֽעְתָּ׃ yᵊḏˈaʕtā ידע know
5:22. tu quoque filius eius Balthasar non humiliasti cor tuum cum scires haec omniaThou also, his son, O Baltasar, hast not humbled thy heart, whereas thou knewest all these things:
22. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this;
5:22. Likewise, you, his son Belshazzar, have not humbled your heart, though you knew all these things.
5:22. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this;
And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this:

5:22 И ты, сын его Валтасар, не смирил сердца твоего, хотя знал все это,
5:22
וְו
*wᵊ וְ and
אַ֤נְתְּאנתה
*ʔˈant אַנְתָּה you
בְּרֵהּ֙ bᵊrˌēh בַּר son
בֵּלְשַׁאצַּ֔ר bēlᵊšaṣṣˈar בֵּלְשַׁאצַּר Belshazzar
לָ֥א lˌā לָא not
הַשְׁפֵּ֖לְתְּ hašpˌēlt שׁפל be low
לִבְבָ֑ךְ livᵊvˈāḵ לְבַב heart
כָּ כְּ like
ל־ l- לְ to
קֳבֵ֕ל qᵒvˈēl קֳבֵל opposite
דִּ֥י dˌî דִּי [relative]
כָל־ ḵol- כֹּל whole
דְּנָ֖ה dᵊnˌā דְּנָה this
יְדַֽעְתָּ׃ yᵊḏˈaʕtā ידע know
5:22. tu quoque filius eius Balthasar non humiliasti cor tuum cum scires haec omnia
Thou also, his son, O Baltasar, hast not humbled thy heart, whereas thou knewest all these things:
5:22. Likewise, you, his son Belshazzar, have not humbled your heart, though you knew all these things.
5:22. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this;
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Adam Clarke: Commentary on the Bible - 1831
5:22: Hast not humbled thine heart - These judgments and mercies have had no good effect upon thee.
Albert Barnes: Notes on the Bible - 1834
5:22: And thou his son, O Belshazzar, hast not humbled thine heart ... - As thou shouldst have done in remembrance of these events. The idea is, that we ought to derive valuable lessons from what has taken place in past times; that, from the events which have occurred in history, we should learn what God approves and what he disapproves; that we should avoid the course which has subjected others to his displeasure, and which has brought his judgments upon them. The course, however, which Belshazzar pursued has been that of kings and princes commonly in the world, and indeed of mankind at large. How little do men profit by the record of the calamities which have come upon others for their crimes! How little are the intemperate of one generation admonished by the calamities which have come upon those of another; how little are the devotees of pleasure; how little are those in places of power!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: thou: Dan 5:18; Psa 119:46; Mat 14:4; Act 4:8-13
his son: He was, strictly speaking, "his grandson;" but the term son is frequently used to denote filiation at any distance.
hast: Exo 10:3; Ch2 33:23, Ch2 36:12; Isa 26:10; Mat 21:32; Act 5:29-33; Pe1 5:5, Pe1 5:6
though: Luk 12:47; Joh 13:17; Jam 4:6, Jam 4:17
John Gill
5:22 And thou his son, O Belshazzar,.... His grandson; See Gill on Dan 5:1,
hast not humbled thine heart; so as to acknowledge the most high God, and his dependence on him; to own him as his Sovereign, by whom he held his crown and kingdom, and to whom he was accountable; but, on the contrary, lifted up his heart in pride and haughtiness against him:
though thou knewest all this; either by the relation of others, his father and mother, and others; or being an eyewitness of it himself; wherefore his sin was the more aggravated, since he had had an example before him of pride being humbled in a very awful manner, and yet took no warning by it.
Robert Jamieson, A. R. Fausset and David Brown
5:22 Thou hast erred not through ignorance, but through deliberate contempt of God, notwithstanding that thou hadst before thine eyes the striking warning given in thy grandfather's case.
5:235:23: եւ ընդդէմ Աստուծոյ երկնից հպարտացար. եւ զսպաս տան նորա բերին առաջի քո, եւ դո՛ւ եւ մեծամեծք քո՝ հարճք քո եւ կանայք քո ըմպէին նոքօք գինի. եւ զաստուածս զոսկեղէնս եւ զարծաթեղէնս՝ եւ զպղնձիս եւ զերկաթիս՝ եւ զփայտեղէնս եւ զքարեղէնս, որ ո՛չ տեսանեն եւ ո՛չ լսեն եւ ո՛չ իմանան՝ օրհնէիր. եւ զԱստուած՝ որոյ շունչ քո ՚ի ձեռին նորա է՝ եւ ամենայն ճանապարհք քո, զնա ո՛չ փառաւորեցեր[12155]։ [12155] Օրինակ մի յաւելու. Որ ոչ տեսանեն, եւ ոչ գնան, եւ ոչ լսեն։
23 երկնքի Աստծու դէմ գոռոզացար, նրա Տան սպասքը բերին քո առջեւ, եւ դու, քո մեծամեծները, քո հարճերն ու քո կանայք գինի էիք խմում դրանցով, օրհնում էիր ոսկեայ, արծաթեայ, պղնձեայ, երկաթեայ, փայտէ եւ քարէ աստուածներին, որոնք ո՛չ տեսնում են, ո՛չ լսում եւ ո՛չ էլ իմանում, իսկ Աստծուն, որի ձեռքում են քո շունչը եւ քո բոլոր ճանապարհները, չփառաւորեցիր:
23 Այլ երկնքի Տէրոջը դէմ քեզ բարձրացուցիր ու անոր տանը անօթները քու առջեւդ բերին եւ դուն ու քու մեծամեծներդ, քու կիներդ ու հարճերդ անոնցմով գինի խմեցիք։ Դուն արծաթէ, ոսկիէ, պղնձէ, երկաթէ, փայտէ ու քարէ շինուած աստուածները գովեցիր, որոնք ո՛չ կը տեսնեն, ո՛չ կը լսեն, ո՛չ ալ բան մը գիտեն։ Բայց այն Աստուածը որուն ձեռքն է շունչդ եւ որունն են քու բոլոր ճամբաներդ, չփառաւորեցիր.
եւ ընդդէմ [86]Աստուծոյ երկնից հպարտացար, եւ զսպաս տան նորա բերին առաջի քո, եւ դու եւ մեծամեծք քո, հարճք քո եւ կանայք քո ըմպէին նոքօք գինի. եւ զաստուածս զոսկեղէնս եւ զարծաթեղէնս եւ զպղնձիս եւ զերկաթիս եւ զփայտեղէնս եւ զքարեղէնս, որ ոչ տեսանեն եւ ոչ լսեն եւ ոչ իմանան, օրհնէիր, եւ զԱստուած` որոյ շունչ քո ի ձեռին նորա է եւ ամենայն ճանապարհք քո, զնա ոչ փառաւորեցեր:

5:23: եւ ընդդէմ Աստուծոյ երկնից հպարտացար. եւ զսպաս տան նորա բերին առաջի քո, եւ դո՛ւ եւ մեծամեծք քո՝ հարճք քո եւ կանայք քո ըմպէին նոքօք գինի. եւ զաստուածս զոսկեղէնս եւ զարծաթեղէնս՝ եւ զպղնձիս եւ զերկաթիս՝ եւ զփայտեղէնս եւ զքարեղէնս, որ ո՛չ տեսանեն եւ ո՛չ լսեն եւ ո՛չ իմանան՝ օրհնէիր. եւ զԱստուած՝ որոյ շունչ քո ՚ի ձեռին նորա է՝ եւ ամենայն ճանապարհք քո, զնա ո՛չ փառաւորեցեր[12155]։
[12155] Օրինակ մի յաւելու. Որ ոչ տեսանեն, եւ ոչ գնան, եւ ոչ լսեն։
23 երկնքի Աստծու դէմ գոռոզացար, նրա Տան սպասքը բերին քո առջեւ, եւ դու, քո մեծամեծները, քո հարճերն ու քո կանայք գինի էիք խմում դրանցով, օրհնում էիր ոսկեայ, արծաթեայ, պղնձեայ, երկաթեայ, փայտէ եւ քարէ աստուածներին, որոնք ո՛չ տեսնում են, ո՛չ լսում եւ ո՛չ էլ իմանում, իսկ Աստծուն, որի ձեռքում են քո շունչը եւ քո բոլոր ճանապարհները, չփառաւորեցիր:
23 Այլ երկնքի Տէրոջը դէմ քեզ բարձրացուցիր ու անոր տանը անօթները քու առջեւդ բերին եւ դուն ու քու մեծամեծներդ, քու կիներդ ու հարճերդ անոնցմով գինի խմեցիք։ Դուն արծաթէ, ոսկիէ, պղնձէ, երկաթէ, փայտէ ու քարէ շինուած աստուածները գովեցիր, որոնք ո՛չ կը տեսնեն, ո՛չ կը լսեն, ո՛չ ալ բան մը գիտեն։ Բայց այն Աստուածը որուն ձեռքն է շունչդ եւ որունն են քու բոլոր ճամբաներդ, չփառաւորեցիր.
zohrab-1805▾ eastern-1994▾ western am▾
5:235:23 но вознесся против Господа небес, и сосуды дома Его принесли к тебе, и ты и вельможи твои, жены твои и наложницы твои пили из них вино, и ты славил богов серебряных и золотых, медных, железных, деревянных и каменных, которые ни видят, ни слышат, ни разумеют; а Бога, в руке Которого дыхание твое и у Которого все пути твои, ты не прославил.
5:23 וְ wᵊ וְ and עַ֣ל ʕˈal עַל upon מָרֵֽא־ mārˈē- מָרֵא lord שְׁמַיָּ֣א׀ šᵊmayyˈā שְׁמַיִן heaven הִתְרֹומַ֡מְתָּ hiṯrômˈamtā רום be high וּ û וְ and לְ lᵊ לְ to מָֽאנַיָּ֨א mˈānayyˌā מָאן vessel דִֽי־ ḏˈî- דִּי [relative] בַיְתֵ֜הּ vayᵊṯˈēh בַּיִת house הַיְתִ֣יו hayᵊṯˈiʸw אתה come קָֽדָמָ֗ךְקדמיך *qˈāḏāmˈāḵ קֳדָם before וְו *wᵊ וְ and אַ֨נְתְּאנתה *ʔˌant אַנְתָּה you וְו *wᵊ וְ and רַבְרְבָנָ֜ךְרברבניך *ravrᵊvānˈāḵ רַבְרְבָנִין lords שֵֽׁגְלָתָ֣ךְ šˈēḡᵊlāṯˈāḵ שֵׁגַל concubine וּ û וְ and לְחֵנָתָךְ֮ lᵊḥēnāṯāḵ לְחֵנָה maid חַמְרָא֮ ḥamrā חֲמַר wine שָׁתַ֣יִן šāṯˈayin שׁתה drink בְּהֹון֒ bᵊhôn בְּ in וְ wᵊ וְ and לֵֽ lˈē לְ to אלָהֵ֣י ʔlāhˈê אֱלָהּ god כַסְפָּֽא־ ḵaspˈā- כְּסַף silver וְ֠ wᵊ וְ and דַהֲבָא ḏahᵃvˌā דְּהַב gold נְחָשָׁ֨א nᵊḥāšˌā נְחָשׁ copper פַרְזְלָ֜א farzᵊlˈā פַּרְזֶל iron אָעָ֣א ʔāʕˈā אָע wood וְ wᵊ וְ and אַבְנָ֗א ʔavnˈā אֶבֶן stone דִּ֠י dˌî דִּי [relative] לָֽא־ lˈā- לָא not חָזַ֧יִן ḥāzˈayin חזה see וְ wᵊ וְ and לָא־ lā- לָא not שָׁמְעִ֛ין šomʕˈîn שׁמע hear וְ wᵊ וְ and לָ֥א lˌā לָא not יָדְעִ֖ין yoḏʕˌîn ידע know שַׁבַּ֑חְתָּ šabbˈaḥtā שׁבח praise וְ wᵊ וְ and לֵֽ lˈē לְ to אלָהָ֞א ʔlāhˈā אֱלָהּ god דִּֽי־ dˈî- דִּי [relative] נִשְׁמְתָ֥ךְ nišmᵊṯˌāḵ נִשְׁמָה breath בִּ bi בְּ in ידֵ֛הּ yḏˈēh יַד hand וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֹרְחָתָ֥ךְ ʔōrᵊḥāṯˌāḵ אֲרַח way לֵ֖הּ lˌēh לְ to לָ֥א lˌā לָא not הַדַּֽרְתָּ׃ haddˈartā הדר honour
5:23. sed adversum Dominatorem caeli elevatus es et vasa domus eius adlata sunt coram te et tu et optimates tui et uxores tuae et concubinae vinum bibistis in eis deos quoque argenteos et aureos et aereos ferreos ligneosque et lapideos qui non vident neque audiunt neque sentiunt laudasti porro Deum qui habet flatum tuum in manu sua et omnes vias tuas non glorificastiBut hast lifted thyself up against the Lord of heaven: and the vessels of his house have been brought before thee: and thou, and thy nobles, and thy wives, and thy concubines, have drunk wine in them: and thou hast praised the gods of silver, and of gold, and of brass, of iron, and of wood, and of stone, that neither see, nor hear, nor feel: but the God who hath thy breath in his hand, and all thy ways, thou hast not glorified.
23. 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:
5:23. But you have lifted yourself up against the Lord of heaven. And the vessels of his house have been presented before you. And you, and your nobles, and your wives, and your concubines, have drunk wine from them. Likewise, you have praised the gods of silver, and gold, and brass, iron, and wood and stone, who neither see, nor hear, nor feel, yet you have not glorified the God who holds your breath and all your ways in his hand.
5:23. 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:
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:

5:23 но вознесся против Господа небес, и сосуды дома Его принесли к тебе, и ты и вельможи твои, жены твои и наложницы твои пили из них вино, и ты славил богов серебряных и золотых, медных, железных, деревянных и каменных, которые ни видят, ни слышат, ни разумеют; а Бога, в руке Которого дыхание твое и у Которого все пути твои, ты не прославил.
5:23
וְ wᵊ וְ and
עַ֣ל ʕˈal עַל upon
מָרֵֽא־ mārˈē- מָרֵא lord
שְׁמַיָּ֣א׀ šᵊmayyˈā שְׁמַיִן heaven
הִתְרֹומַ֡מְתָּ hiṯrômˈamtā רום be high
וּ û וְ and
לְ lᵊ לְ to
מָֽאנַיָּ֨א mˈānayyˌā מָאן vessel
דִֽי־ ḏˈî- דִּי [relative]
בַיְתֵ֜הּ vayᵊṯˈēh בַּיִת house
הַיְתִ֣יו hayᵊṯˈiʸw אתה come
קָֽדָמָ֗ךְקדמיך
*qˈāḏāmˈāḵ קֳדָם before
וְו
*wᵊ וְ and
אַ֨נְתְּאנתה
*ʔˌant אַנְתָּה you
וְו
*wᵊ וְ and
רַבְרְבָנָ֜ךְרברבניך
*ravrᵊvānˈāḵ רַבְרְבָנִין lords
שֵֽׁגְלָתָ֣ךְ šˈēḡᵊlāṯˈāḵ שֵׁגַל concubine
וּ û וְ and
לְחֵנָתָךְ֮ lᵊḥēnāṯāḵ לְחֵנָה maid
חַמְרָא֮ ḥamrā חֲמַר wine
שָׁתַ֣יִן šāṯˈayin שׁתה drink
בְּהֹון֒ bᵊhôn בְּ in
וְ wᵊ וְ and
לֵֽ lˈē לְ to
אלָהֵ֣י ʔlāhˈê אֱלָהּ god
כַסְפָּֽא־ ḵaspˈā- כְּסַף silver
וְ֠ wᵊ וְ and
דַהֲבָא ḏahᵃvˌā דְּהַב gold
נְחָשָׁ֨א nᵊḥāšˌā נְחָשׁ copper
פַרְזְלָ֜א farzᵊlˈā פַּרְזֶל iron
אָעָ֣א ʔāʕˈā אָע wood
וְ wᵊ וְ and
אַבְנָ֗א ʔavnˈā אֶבֶן stone
דִּ֠י dˌî דִּי [relative]
לָֽא־ lˈā- לָא not
חָזַ֧יִן ḥāzˈayin חזה see
וְ wᵊ וְ and
לָא־ lā- לָא not
שָׁמְעִ֛ין šomʕˈîn שׁמע hear
וְ wᵊ וְ and
לָ֥א lˌā לָא not
יָדְעִ֖ין yoḏʕˌîn ידע know
שַׁבַּ֑חְתָּ šabbˈaḥtā שׁבח praise
וְ wᵊ וְ and
לֵֽ lˈē לְ to
אלָהָ֞א ʔlāhˈā אֱלָהּ god
דִּֽי־ dˈî- דִּי [relative]
נִשְׁמְתָ֥ךְ nišmᵊṯˌāḵ נִשְׁמָה breath
בִּ bi בְּ in
ידֵ֛הּ yḏˈēh יַד hand
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֹרְחָתָ֥ךְ ʔōrᵊḥāṯˌāḵ אֲרַח way
לֵ֖הּ lˌēh לְ to
לָ֥א lˌā לָא not
הַדַּֽרְתָּ׃ haddˈartā הדר honour
5:23. sed adversum Dominatorem caeli elevatus es et vasa domus eius adlata sunt coram te et tu et optimates tui et uxores tuae et concubinae vinum bibistis in eis deos quoque argenteos et aureos et aereos ferreos ligneosque et lapideos qui non vident neque audiunt neque sentiunt laudasti porro Deum qui habet flatum tuum in manu sua et omnes vias tuas non glorificasti
But hast lifted thyself up against the Lord of heaven: and the vessels of his house have been brought before thee: and thou, and thy nobles, and thy wives, and thy concubines, have drunk wine in them: and thou hast praised the gods of silver, and of gold, and of brass, of iron, and of wood, and of stone, that neither see, nor hear, nor feel: but the God who hath thy breath in his hand, and all thy ways, thou hast not glorified.
5:23. But you have lifted yourself up against the Lord of heaven. And the vessels of his house have been presented before you. And you, and your nobles, and your wives, and your concubines, have drunk wine from them. Likewise, you have praised the gods of silver, and gold, and brass, iron, and wood and stone, who neither see, nor hear, nor feel, yet you have not glorified the God who holds your breath and all your ways in his hand.
5:23. 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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Adam Clarke: Commentary on the Bible - 1831
5:23: But hast lifted up thyself against the Lord - And the highest evidence of this rebellion was, the profaning the sacred vessels of the Lord's house.
Albert Barnes: Notes on the Bible - 1834
5:23: But hast lifted up thyself against the Lord of heaven - The God who had so signally rebuked and humbled Nebuchadnezzar. The monarch had done this, it would seem, during the whole of his reign, and now by a crowning act of impiety he had evinced special disregard of him, and contempt for him, by profaning the sacred vessels of his temple.
And they have brought the vessels of his house before thee ... - See the note at Dan 5:2.
And the God in whose hand thy breath is - Under whose power, and at whose disposal, is thy life. While you have been celebrating the praises of idol gods, who can do you neither good nor evil, you have been showing special contempt for that great Being who keeps you in existence, and who has power to take away your life at any moment. What is here said of Belshazzar is true of all men - high and low, rich and poor, bond and free, princes and people. It is a deeply affecting consideration, that the breath, on which our life depends, and which is itself so frail a thing, is in the "hand" of a Being who is invisible to us, over whom we can have no control; who can arrest it when he pleases; who has given us no intimation when he will do it, and who often does it so suddenly as to defy all pRev_ious calculation and hope. Nothing is more absolute than the power which God holds over the breath of men, yet there is nothing which is less recognized than that power, and nothing which men are less disposed to acknowledge than their dependence on him for it.
And whose are all thy ways - That is, he has power to control thee in all thy ways. You can go nowhere without his permission; you can never, when abroad, return to your home without the direction of his providence. What is here said, also, is as true of all others as it was of the Chaldean prince. "It is not in man that walketh to direct his steps." "A man's heart deviseth his way, but the Lord directeth his steps." None of us can take a step without his permission; none can go forth on a journey to a distant land without his constant superintending care; none can return without his favor. And yet how little is this recognized! How few feel it when they go out and come in; when they go forth to their daily employments; when they start on a voyage or journey; when they propose to return to their homes!
Hast thou not glorified - That is, thou hast not honored him by a suitable acknowledgment of dependence on him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: lifted: Dan 5:3, Dan 5:4; Kg2 14:10; Isa 2:12, Isa 33:10, Isa 37:23; Jer 50:29; Eze 28:2, Eze 28:5, Eze 28:17; Eze 31:10; Hab 2:4; Ti1 3:6; Rev 13:5, Rev 13:6
the Lord: Dan 4:37; Gen 14:19; Psa 115:16
and they: Dan 5:2-4; Sa1 5:1-9
hast praised: Jdg 16:23
which: Psa 115:4-8, Psa 135:15-17; Isa 37:19, Isa 46:6, Isa 46:7; Hab 2:18, Hab 2:19; Co1 8:4
in whose: Gen 2:7; Job 12:10, Job 34:14, Job 34:15; Psa 104:29, Psa 146:4; Isa 42:5; Act 17:25, Act 17:28, Act 17:29
and whose: Job 31:4; Psa 139:3; Pro 20:24; Jer 10:23; Heb 4:13
hast thou: Rom 1:21-23
John Gill
5:23 But hast lifted up thyself against the Lord of heaven,.... Who made it, and dwells in it; from whence he beholds all the actions of the children of men, and will bring them to an account for them; and yet, though so high and great, such was the insolence of this king, that he dared to lift up himself against him, as if he was above him, and greater than he; and indeed so it may be rendered, "above the Lord of heaven" (x); which showed his great pride and vanity, his want of knowledge, both of himself, and of the true God. This name of God is the same with Beelsamen (y); by which the Phoenicians used to call him:
and they have brought the vessels of his house before thee; that is, his servants by his orders had brought the vessels of the temple at Jerusalem, which Nebuchadnezzar had took from thence, and set them upon his table for him and his company to drink out of; which is an instance of the pride of his heart, and of his daring boldness and impiety; see Dan 5:2,
and thou, and thy lords, thy wives, and thy concubines, have drank wine in them; even that very day or night: this Daniel had knowledge of by some means or another; and his intelligence was so good that he could with great certainty affirm it:
and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone; see Dan 5:4,
which see not, nor hear, nor know; no more, than the various metals and materials of which they are made; and therefore it must be great madness and folly to praise such as gods that are below men, and even brutes; have neither the sense of animals, nor the knowledge of men; see Ps 115:4,
and the God in whose hand thy breath is; who gave it to him at first, and as yet continued it in him, and could take it away when he pleased: and whose are all thy ways; counsels and designs, works and actions; under whose direction and control they all are; the events, issue, and success of which all depend upon him; see Jer 10:23,
him hast thou not glorified; by owning him as the only true God; ascribing all he was and had unto him, and giving due worship, adoration, and honour to him; but, on the contrary, setting up his idol gods above him, and treating him, and everything belonging to him, with ignominy and contempt.
(x) "super Dominum coeli", Montanus; "super Dominum scelorum", Michaelis. (y) Sanchoniatho apud Euseb. Praepar. Evangel. l. 1. c. 9. p. 34.
Robert Jamieson, A. R. Fausset and David Brown
5:23 whose are all thy ways-- (Jer 10:23).
5:245:24: Վասն այսորիկ յերեսաց նորա առաքեցաւ թա՛թ ձեռինն՝ եւ զգիրդ զայդ գրեաց[12156]։ [12156] Ոմանք. Վասն այնորիկ յե՛՛։
24 Այդ պատճառով էլ նրա կողմից ուղարկուեց ձեռքի թաթը եւ գրեց այդ գրութիւնը.
24 Անոր համար այն ձեռքի թաթը անոր կողմէ ղրկուեցաւ, որ այս գրուածքը գրեց։
Վասն այսորիկ յերեսաց նորա առաքեցաւ թաթ ձեռինն եւ զգիրդ զայդ գրեաց:

5:24: Վասն այսորիկ յերեսաց նորա առաքեցաւ թա՛թ ձեռինն՝ եւ զգիրդ զայդ գրեաց[12156]։
[12156] Ոմանք. Վասն այնորիկ յե՛՛։
24 Այդ պատճառով էլ նրա կողմից ուղարկուեց ձեռքի թաթը եւ գրեց այդ գրութիւնը.
24 Անոր համար այն ձեռքի թաթը անոր կողմէ ղրկուեցաւ, որ այս գրուածքը գրեց։
zohrab-1805▾ eastern-1994▾ western am▾
5:245:24 За это и послана от Него кисть руки, и начертано это писание.
5:24 בֵּ bē בְּ in אדַ֨יִן֙ ʔḏˈayin אֱדַיִן then מִן־ min- מִן from קֳדָמֹ֔והִי qᵒḏāmˈôhî קֳדָם before שְׁלִ֖יַחַ šᵊlˌîaₐḥ שׁלח send פַּסָּ֣א passˈā פַּס palm דִֽי־ ḏˈî- דִּי [relative] יְדָ֑א yᵊḏˈā יַד hand וּ û וְ and כְתָבָ֥א ḵᵊṯāvˌā כְּתָב writing דְנָ֖ה ḏᵊnˌā דְּנָה this רְשִֽׁים׃ rᵊšˈîm רשׁם write
5:24. idcirco ab eo missus est articulus manus quae scripsit hoc quod exaratum estWherefore, he hath sent the part of the hand which hath written this that is set down.
24. Then was the part of the hand sent from before him, and this writing was inscribed.
5:24. Therefore, he has sent the part of the hand which has written this, which has been inscribed.
5:24. Then was the part of the hand sent from him; and this writing was written.
Then was the part of the hand sent from him; and this writing was written:

5:24 За это и послана от Него кисть руки, и начертано это писание.
5:24
בֵּ בְּ in
אדַ֨יִן֙ ʔḏˈayin אֱדַיִן then
מִן־ min- מִן from
קֳדָמֹ֔והִי qᵒḏāmˈôhî קֳדָם before
שְׁלִ֖יַחַ šᵊlˌîaₐḥ שׁלח send
פַּסָּ֣א passˈā פַּס palm
דִֽי־ ḏˈî- דִּי [relative]
יְדָ֑א yᵊḏˈā יַד hand
וּ û וְ and
כְתָבָ֥א ḵᵊṯāvˌā כְּתָב writing
דְנָ֖ה ḏᵊnˌā דְּנָה this
רְשִֽׁים׃ rᵊšˈîm רשׁם write
5:24. idcirco ab eo missus est articulus manus quae scripsit hoc quod exaratum est
Wherefore, he hath sent the part of the hand which hath written this that is set down.
5:24. Therefore, he has sent the part of the hand which has written this, which has been inscribed.
5:24. Then was the part of the hand sent from him; and this writing was written.
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Adam Clarke: Commentary on the Bible - 1831
5:24: Then was the part of the hand sent - This was the filling up of the cup of thy iniquity; this last act made thee ripe for destruction.
Albert Barnes: Notes on the Bible - 1834
5:24: Then was the part of the hand sent from him - To wit, the fingers. See Dan 5:5. The sense is, that when it was fully perceived that Belshazzar was not disposed to learn that there was a God in heaven; when he refused to profit by the solemn dispensations which had occurred in respect to his predecessor; when his own heart was lifted up with pride, and when he had gone even farther than his predecessors had done by the sacrilegious use of the vessels of the temple, thus showing special contempt for the God of heaven, then appeared the mysterious handwriting on the wall. It was then an appropriate time for the Most High God, who had been thus contemned and insulted, to come forth and rebuke the proud and impious monarch.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:24: Dan 5:5
Geneva 1599
5:24 (m) Then was the part of the hand sent from him; and this writing was written.
(m) After God had for such a long time deferred his anger, and patiently waited for your repentance.
John Gill
5:24 Then was the part of the hand sent from him,.... That is, from God: being thus reproached and blasphemed, at that very instant, and for that reason, because the vessels of his sanctuary were profaned, and idol gods were praised, and he despised; he caused part of a hand, the writing fingers of it, to appear on the wall of the king's palace:
and this writing was written; which was then upon the wall, and he points to it.
John Wesley
5:24 From him - From that God whom thou hast despised.
Robert Jamieson, A. R. Fausset and David Brown
5:24 Then--When thou liftedst up thyself against the Lord.
the part of the hand--the fore part, the fingers.
was . . . sent from him--that is, from God.
5:255:25: Եւ ա՛յս ինչ է գիրդ որ գրեալ է. Մանէ՛, Թէկէղ՚, Փարէս[12157]։ [12157] Օրինակ մի. Եւ այս ինչ է ՚ի գիրդ։
25 ահա այս է այն գրութիւնը, որ գրուած է. ՄԱՆԷ, ԹԷԿԷՂ, ՓԱՐԷՍ[54]:[54] 54. Այսինքն՝ հաշուած, կշռուած, բաժանուած:
25 Այսպէս գրուած է. ‘ՄԱՆԷ, ՄԱՆԷ, ԹԵԿԷՂ ՈՒ ՓԱՐՍԻՆ*’
Եւ այս ինչ է գիրդ որ գրեալ է. [87]Մանէ, Թեկեղ, Փարէս:

5:25: Եւ ա՛յս ինչ է գիրդ որ գրեալ է. Մանէ՛, Թէկէղ՚, Փարէս[12157]։
[12157] Օրինակ մի. Եւ այս ինչ է ՚ի գիրդ։
25 ահա այս է այն գրութիւնը, որ գրուած է. ՄԱՆԷ, ԹԷԿԷՂ, ՓԱՐԷՍ[54]:
[54] 54. Այսինքն՝ հաշուած, կշռուած, բաժանուած:
25 Այսպէս գրուած է. ‘ՄԱՆԷ, ՄԱՆԷ, ԹԵԿԷՂ ՈՒ ՓԱՐՍԻՆ*’
zohrab-1805▾ eastern-1994▾ western am▾
5:255:25 И вот что начертано: мене, мене, текел, упарсин.
5:25 וּ û וְ and דְנָ֥ה ḏᵊnˌā דְּנָה this כְתָבָ֖א ḵᵊṯāvˌā כְּתָב writing דִּ֣י dˈî דִּי [relative] רְשִׁ֑ים rᵊšˈîm רשׁם write מְנֵ֥א mᵊnˌē מְנֵא mina מְנֵ֖א mᵊnˌē מְנֵא mina תְּקֵ֥ל tᵊqˌēl תְּקֵל shekel וּ û וְ and פַרְסִֽין׃ farsˈîn פְּרֵס half-shekel
5:25. haec est autem scriptura quae digesta est mane thecel faresAnd this is the writing that is written: MANE, THECEL, PHARES.
25. And this is the writing that was inscribed, MENE, MENE, TEKEL, UPHARSIN.
5:25. But this is the writing that has been decreed: MANE, THECEL, PHARES.
5:25. And this [is] the writing that was written, MENE, MENE, TEKEL, UPHARSIN.
And this [is] the writing that was written, MENE, MENE, TEKEL, UPHARSIN:

5:25 И вот что начертано: мене, мене, текел, упарсин.
5:25
וּ û וְ and
דְנָ֥ה ḏᵊnˌā דְּנָה this
כְתָבָ֖א ḵᵊṯāvˌā כְּתָב writing
דִּ֣י dˈî דִּי [relative]
רְשִׁ֑ים rᵊšˈîm רשׁם write
מְנֵ֥א mᵊnˌē מְנֵא mina
מְנֵ֖א mᵊnˌē מְנֵא mina
תְּקֵ֥ל tᵊqˌēl תְּקֵל shekel
וּ û וְ and
פַרְסִֽין׃ farsˈîn פְּרֵס half-shekel
5:25. haec est autem scriptura quae digesta est mane thecel fares
And this is the writing that is written: MANE, THECEL, PHARES.
5:25. But this is the writing that has been decreed: MANE, THECEL, PHARES.
5:25. And this [is] the writing that was written, MENE, MENE, TEKEL, UPHARSIN.
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Adam Clarke: Commentary on the Bible - 1831
5:25: And this is the writing - Had the words been written in the Chaldean character, every wise man there, every one that could read the alphabet of his own language, could have read and interpreted them. Let it be observed, -
1. That the character which we now call Hebrew is the Chaldean character.
2. That the true Hebrew character is that which we call the Samaritan.
3. Daniel could easily read this, for it was the character used by the Jews previously to the Babylonish captivity.
4. It appears that it was simply on account of the strangeness of the character that the Chaldeans could not read it.
I shall set down the words in both characters, by which the least learned reader may see that it was quite possible that one might be well known, while the other might be unintelligible.
In ancient times, no doubt, these letters differed more from each other than they appear to do now; for we know that the Samaritan on ancient coins, though radically the same, differs very much from that now used in printing.
It should be observed, that each word stands for a short sentence; מנא mene signifies Numeration; תקל tekel, Weighing; and פרש peres, Division. And so the Arabic translates them mokeeson, measured; mewzonon, weighed; mokesoomon, divided. All the ancient Versions, except the Syriac, read the words simply Mene, Tekel, Phares, as they are explained in the following verses; without the repetition of Mene, and without the conjunction ו vau and plural termination, ין in, in Peres.
Albert Barnes: Notes on the Bible - 1834
5:25: And this is the writing that was written - The Babylonians, it would seem, were unacquainted with the "characters" that were used, and of course unable to understand the meaning. See Dan 5:8. The first thing, therefore, for Daniel to do was to read the writing, and this he was able to do without difficulty, probably, as already remarked, because it was in the ancient Hebrew character - a character quite familiar to him, though not known to the Babylonians, whom Belshazzar consulted. It is every way probable that that character "would" be used on an occasion like this, for
(a) it is manifest that it was intended that the true God, the God of the Hebrews, should be made known, and this was the character in which his communications had been made to men;
(b) it was clearly the design to honor his own religion, and it is morally certain that there would be something which would show the connection between this occurrence and his own agency, and nothing would do this better than to make use of such a character; and
(c) it was the Divine intention to put honor on Daniel, and this would be well done by making use of a character which he understood.
There have been, indeed, many conjectures respecting the characters which were employed on this occasion, and the reasons of the difficulty of interpreting the words used, but it is most probable that the above is the true statement, and this will relieve all the difficulties in regard to the account. Prideaux supposes that the characters employed were the ancient Phoenician characters, that were used by the Hebrews, and that are found now in the Samaritan Pentateuch; and that, as above suggested, these might be unknown to the Babylonians, though familiar to Daniel. Others have supposed that the characters were those in common use in Babylon, and that the reason why the Babylonians could not read them was, that they were smitten with a sudden blindness, like the inhabitants of Sodom, Gen 19:11. The Talmudists suppose that the words were written in a cabalistic manner, in which certain letters were used to stand for other letters, on the principle referred to by Buxtorf ("Lex. Chal. Rabb. et Talm." p. 248), and known as אתבשׁ 'â thebbash - that is, where the alphabet is Rev_ersed, and the Hebrew letter א (a) is used for the Hebrew letter ת (T), and the Hebrew letter ב (B) for the Hebrew letter ש (S), etc., and that on account of this cabalistic transmutation the Babylonians could not read it, though Daniel might have been familiar with that mode of writing. rabbi Jochanan supposed that there was a change of the order in which the letters of the words were written; other rabbis, that there was a change merely in the order of the first and second letters; others, that the words were written backward; others that the words were written, not in the usual horizontal manner, but perpendicularly; and others, that the words were not written in full, but that only the first letters of each were written. See Bertholdt, pp. 349, 350. All these are mere conjectures, and most of them are childish and improbable suppositions. There is no real difficulty in the case if we suppose that the words were written in a character familiar to Daniel, but not familiar to the Babylonians. Or, if this is not admitted, then we may suppose that some mere marks were employed whose signification was made known to Daniel in a miraculous manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: MENE: Had these words been written in the Chaldean character, every one who knew the alphabet of the language could at least have read them. they are pure Chaldee, and literally denote "He is numbered, he is numbered; he is weighed; they are divided." Dan 5:25
Geneva 1599
5:25 And this [is] the writing that was written, (n) MENE, MENE, TEKEL, UPHARSIN.
(n) This word is written twice because of the certainty of the thing, showing that God had most surely decided: it signifies also that God has appointed a term for all kingdoms, and that a miserable end will come on all that raise themselves against him.
John Gill
5:25 And this is the writing that was written,.... They are such and such letters, and so to be read, as follows:
MENE, MENE, TEKEL, UPHARSIN; which are Chaldee words, and may be literally rendered, "he hath numbered, he hath numbered"; that is, God hath certainly, perfectly, and exactly numbered; "he hath weighed", God hath weighed thee, Belshazzar; "and they divide the kingdom"; that is, the Medes and Persians, as appears from the following interpretation:
Robert Jamieson, A. R. Fausset and David Brown
5:25 Mene, Mene, Tekel, Upharsin--literally, "numbered, weighed, and dividers."
5:265:26: Եւ ա՛յս է մեկնութիւն բանիդ. Մանէ, չափեաց Աստուած զթագաւորութիւն քո՝ եւ վախճանեաց զնա[12158]։ [12158] Յօրինակին պակասէր. Չափեաց Աստուած զթագաւորութիւն։
26 Եւ սա է այդ բանի մեկնութիւնը. ՄԱՆԷ՝ Աստուած չափեց քո թագաւորութիւնը եւ վերջ տուեց դրան.
26 Այս խօսքին մեկնութիւնն այս է. ‘Մանէ, Աստուած քու թագաւորութիւնդ համրեց ու զանիկա վերջացուց։
Եւ այս է մեկնութիւն բանիդ. Մանէ, չափեաց Աստուած զթագաւորութիւն քո եւ վախճանեաց զնա:

5:26: Եւ ա՛յս է մեկնութիւն բանիդ. Մանէ, չափեաց Աստուած զթագաւորութիւն քո՝ եւ վախճանեաց զնա[12158]։
[12158] Յօրինակին պակասէր. Չափեաց Աստուած զթագաւորութիւն։
26 Եւ սա է այդ բանի մեկնութիւնը. ՄԱՆԷ՝ Աստուած չափեց քո թագաւորութիւնը եւ վերջ տուեց դրան.
26 Այս խօսքին մեկնութիւնն այս է. ‘Մանէ, Աստուած քու թագաւորութիւնդ համրեց ու զանիկա վերջացուց։
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5:265:26 Вот и значение слов: мене исчислил Бог царство твое и положил конец ему;
5:26 דְּנָ֖ה dᵊnˌā דְּנָה this פְּשַֽׁר־ pᵊšˈar- פְּשַׁר interpretation מִלְּתָ֑א millᵊṯˈā מִלָּה word מְנֵ֕א mᵊnˈē מְנֵא mina מְנָֽה־ mᵊnˈā- מנה count אֱלָהָ֥א ʔᵉlāhˌā אֱלָהּ god מַלְכוּתָ֖ךְ malᵊḵûṯˌāḵ מַלְכוּ kingdom וְ wᵊ וְ and הַשְׁלְמַֽהּ׃ hašlᵊmˈah שׁלם be finished
5:26. et haec interpretatio sermonis mane numeravit Deus regnum tuum et conplevit illudAnd this is the interpretation of the word. MANE: God hath numbered thy kingdom, and hath finished it.
26. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and brought it to an end.
5:26. And this is the interpretation of the words. MANE: God has numbered your kingdom and has finished it.
5:26. This [is] the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it.
This [is] the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it:

5:26 Вот и значение слов: мене исчислил Бог царство твое и положил конец ему;
5:26
דְּנָ֖ה dᵊnˌā דְּנָה this
פְּשַֽׁר־ pᵊšˈar- פְּשַׁר interpretation
מִלְּתָ֑א millᵊṯˈā מִלָּה word
מְנֵ֕א mᵊnˈē מְנֵא mina
מְנָֽה־ mᵊnˈā- מנה count
אֱלָהָ֥א ʔᵉlāhˌā אֱלָהּ god
מַלְכוּתָ֖ךְ malᵊḵûṯˌāḵ מַלְכוּ kingdom
וְ wᵊ וְ and
הַשְׁלְמַֽהּ׃ hašlᵊmˈah שׁלם be finished
5:26. et haec interpretatio sermonis mane numeravit Deus regnum tuum et conplevit illud
And this is the interpretation of the word. MANE: God hath numbered thy kingdom, and hath finished it.
5:26. And this is the interpretation of the words. MANE: God has numbered your kingdom and has finished it.
5:26. This [is] the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it.
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Albert Barnes: Notes on the Bible - 1834
5:26: This is the interpretation of the thing - It may seem not to have been difficult to interpret the meaning of the communication, when one was able to read the words, or when the sense of the words was understood. But, if the words are placed together, and considered in their abstract form, the whole communication would be so enigmatical that the interpretation would not be likely to occur to anyone without a Divine guidance. This will appear more clearly by arranging the words together, as has been done by Hales:
MENE, number, MENE, number, TEKEL, weight, (PERES) (division) UPHARSIN, division. Or, as it is explained more accurately by Berholdt and Gesenius:
Mene, Numbered, Mene, Numbered, Tekel, Weighted, Upharsin. Divided. From this arrangement it will be at once seen that the interpretation proposed by Daniel was not one that would have been likely to have occurred to anyone.
Mene - מנא menê'. This word is a passive participle from מנה menâ h - "to number, to Rev_iew." - Gesenius, "Lex." The verb is also written מנא menâ' - Buxtorf, "Lex." It would be literally translated "numbered," and would apply to that of which an estimate was taken by counting. We use now an expression which would convey a similar idea, when we say of one that "his days are numbered;" that is, he has not long to live, or is about to die. The idea seems to be taken from the fact, that the duration of a man's life cannot usually be known, and in the general uncertainty we can form no correct estimate of it, but when he is old, or when he is dangerously sick, we feel that we can with some degree of probability number his days, since he cannot now live long. Such is the idea here, as explained by Daniel. All uncertainty about the duration of the kingdom was now removed, for, since the evil had come, an exact estimate of its whole duration - of the number of the years of its continuance - could be made. In the Greek of Theodotion there is no attempt to translate this word, and it is retained in Greek letters - Μανὴ Manē. So also in the Codex Chisianus and in the Latin Vulgate.
God hath numbered thy kingdom - The word which is used here, and rendered "numbered" - מנה menâ h - is the verb of which the pRev_ious word is the participle. Daniel applies it to the "kingdom" or "reign" of the monarch, as being a thing of more importance than the life of the king himself. It is evident, if, according to the common interpretation of Dan 5:30, Belshazzar was slain that very night, it "might" have been applied to the king himself, meaning that his days were numbered, and that he was about to die. But this interpretation (see Notes) is not absolutely certain, and perhaps the fact that Daniel did not so apply the word may be properly regarded as one circumstance showing that such an interpretation is not necessary, though probably it is the correct one.
And finished it - This is not the meaning of the word "Mene," but is the explanation by Daniel of the thing intended. The word in its interpretation fairly implied that; or that might be understood from it. The fact that the "kingdom" in its duration was "numbered," properly expressed the idea that it was now to come to an end. It did actually then come to an end by being merged in that of the Medes and Persians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:26: God: Dan 9:2; Job 14:14; isa 13:1-14:32, Isa 21:1-10, Isa 47:1-15; Jer 25:11, Jer 25:12; Jer 27:7, Jer 50:1-51:64; Act 15:18
John Gill
5:26 This is the interpretation of the thing,.... Or, "word" (z); for they might all seem as one word; or this is the sense of the whole:
MENE; as for this word, it signifies,
God hath numbered thy kingdom, and finished it; God had fixed the number of years, how long that monarchy should last, which he was now at the head of, and which was foretold, Jer 25:1, and also the number of years that he should reign over it; and both these numbers were now completed; for that very night Belshazzar was slain, and the kingdom translated to another people: and a dreadful thing it is to be numbered to the sword, famine, and pestilence, or any sore judgment of God for sin, as sometimes men are; so more especially to be appointed to everlasting wrath, and to be numbered among transgressors, among the devils and damned in hell.
(z) "sermonis", V. L. Pagninus, Montanus; "verborum", Junius & Tremellius, Piscator, Broughtonus; "verbi", Cocceius; "illius verbi", Michaelis.
John Wesley
5:26 MENE - MENE MENE, it is numbered, it is numbered; the words are doubled for the greater confirmation. It relates to the number of the seventy years for the overthrow of the Babylonish empire.
Robert Jamieson, A. R. Fausset and David Brown
5:26 God hath fixed the number of years of thine empire, and that number is now complete.
5:275:27: Թէկէղ՚, կշռեցա՛ւ ՚ի կշիռս՝ եւ գտաւ պակասեալ։
27 ԹԷԿԷՂ՝ կշեռքով կշռուեց եւ պակաս եղաւ.
27 Թեկէղ, կշիռքով կշռուեցար եւ պակաս գտնուեցար։
Թեկեղ, [88]կշռեցաւ ի կշիռս եւ [89]գտաւ պակասեալ:

5:27: Թէկէղ՚, կշռեցա՛ւ ՚ի կշիռս՝ եւ գտաւ պակասեալ։
27 ԹԷԿԷՂ՝ կշեռքով կշռուեց եւ պակաս եղաւ.
27 Թեկէղ, կշիռքով կշռուեցար եւ պակաս գտնուեցար։
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5:275:27 Текел ты взвешен на весах и найден очень легким;
5:27 תְּקֵ֑ל tᵊqˈēl תְּקֵל shekel תְּקִ֥ילְתָּה tᵊqˌîlᵊttā תקל weigh בְ vᵊ בְּ in מֹֽאזַנְיָ֖א mˈōzanyˌā מֹאזְנֵא balance וְ wᵊ וְ and הִשְׁתְּכַ֥חַתְּ hištᵊḵˌaḥat שׁכח find חַסִּֽיר׃ ḥassˈîr חַסִּיר wanting
5:27. thecel adpensum est in statera et inventus es minus habensTHECEL: thou art weighed in the balance, and art found wanting.
27. TEKEL; thou art weighed in the balances, and art found wanting.
5:27. THECEL: you have been weighed on the scales and found lacking.
5:27. TEKEL; Thou art weighed in the balances, and art found wanting.
TEKEL; Thou art weighed in the balances, and art found wanting:

5:27 Текел ты взвешен на весах и найден очень легким;
5:27
תְּקֵ֑ל tᵊqˈēl תְּקֵל shekel
תְּקִ֥ילְתָּה tᵊqˌîlᵊttā תקל weigh
בְ vᵊ בְּ in
מֹֽאזַנְיָ֖א mˈōzanyˌā מֹאזְנֵא balance
וְ wᵊ וְ and
הִשְׁתְּכַ֥חַתְּ hištᵊḵˌaḥat שׁכח find
חַסִּֽיר׃ ḥassˈîr חַסִּיר wanting
5:27. thecel adpensum est in statera et inventus es minus habens
THECEL: thou art weighed in the balance, and art found wanting.
5:27. THECEL: you have been weighed on the scales and found lacking.
5:27. TEKEL; Thou art weighed in the balances, and art found wanting.
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Albert Barnes: Notes on the Bible - 1834
5:27: Tekel - This word (תקל teqē l) is also, according to Gesenius, a passive participle (from תקל teqal - "to poise, to weigh"), and means "weighed." It would be used with reference to anything placed in a balance to ascertain its weight; and hence, like the word "measure," would denote that the extent, dimensions, true worth, or character of anything was ascertained. As by the use of scales the weight of anything is known, so the word is applied to any estimate of character or of actions, and a balance becomes the emblem of justice. Thus God, in his judgments of men, is represented as "weighing" their actions. Sa1 2:3, "the Lord is a God of knowledge, and by him actions are weighed." Compare Job 6:2 :
"O that my grief were thoroughly weighed,
And my calamity laid in the balances together."
Job 31:6 :
"Let me be weighed in an even balance,
That God may know mine integrity."
The balance thus used to denote judgment in this life became also the emblem of judgment in the future state, when the conduct of men will be accurately estimated, and justice dealt out to them according to the strict rules of equity. To illustrate this, I will insert a copy of an Egyptian "Death Judgment," with the remarks of the editor of the "Pictorial Bible" in regard to it: "The Egyptians entertained the belief that the actions of the dead were solemnly weighed in balances before Osiris, and that the condition of the departed was determined according to the preponderance of good or evil. Such judgment scenes are very frequently represented in the paintings and papyri of ancient Egypt, and one of them we have copied as a suitable illustration of the present subject. One of these scenes, as represented on the walls of a small temple at Dayr-el-Medeeneh, has been so well explained by Mr. Wilkinson, that we shall avail ourselves of his description, for although that to which it refers is somewhat different from the one which we have engraved, his account affords an adequate elucidation of all that ours contains. 'Osiris, seated on his throne, awaits the arrival of those souls that are ushered into Amenti. The four genii stand before him on a lotus-blossom (ours has the lotus without the genii), the female Cerberus sits behind them, and Harpocrates on the crook of Osiris. Thoth, the god of letters, arrives in the presence of Osiris, bearing in his hand a tablet, on which the actions of the deceased are noted down, while Horus and Arceris are employed in weighing the good deeds of the judged against the ostrich feather, the symbol of truth and justice. A cynocephalus, the emblem of truth, is seated on the top of the balance. At length arrives the deceased, who appears between two figures of the goddess, and bears in his hand the symbol of truth, indicating his meritorious actions, and his fitness for admission to the presence of Osiris.'
"If the Babylonians entertained a similar notion, the declaration of the prophet, 'Thou art weighed in the balances, and art found wanting!' must have appeared exceedingly awful to them. But again, there are allusions in this declaration to some such custom of literally weighing the royal person, as is described in the following passage in the account of Sir Thomas Roe's embassy to the great Mogul: 'The first of September (which was the late Mogul's birthday), he, retaining an ancient yearly custom, was, in the presence of his chief grandees, weighed in a balance: the ceremony was performed within his house, or tent, in a fair spacious room, whereinto none were admitted but by special leave. The scales in which he was thus weighed were plated with gold: and so was the beam, on which they hung by great chains, made likewise of that most precious metal. The king, sitting in one of them, was weighed first against silver coin, which immediately afterward was distributed among the poor; then was he weighed against gold; after that against jewels (as they say), but I observed (being there present with my ambassador) that he was weighed against three several things, laid in silken bags in the contrary scale. When I saw him in the balance, I thought on Belshazzar, who was found too light. By his weight (of which his physicians yearly keep an exact account), they presume to guess of the present state of his body, of which they speak flatteringly, however they think it to be. '"
Thou art weighed in the balances - That is, this, in the circumstances, is the proper interpretation of this word. It would apply to anything whose value was ascertained by weighing it; but as the reference here was to the king of Babylon, and as the whole representation was designed for him, Daniel distinctly applies it to him: "thou art weighed." On the use and application of this language, see Sa1 2:3 : "The Lord is a God of knowledge, and by him actions are weighed." Compare also Job 31:6; Pro 16:2, Pro 16:11.
And art found wanting - This is added, like the pRev_ious phrase, as an explanation. Even if the word could have been read by the Chaldeans, yet its meaning could not have been understood without a Divine communication, for though it were supposed to be applicable to the monarch, it would still be a question what the result of the weighing or trial would be. That could have been known to Daniel only by a communication from on high.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:27: Thou: Job 31:6; Psa 62:9; Jer 6:30; Eze 22:18-20
art: Mat 22:11, Mat 22:12; Co1 3:13
John Gill
5:27 TEKEL,.... As for the meaning of this word, and what it points at, it is this:
thou art weighed in the balances: of justice and truth, in the holy righteous law of God; as gold, and jewels, and precious stones, are weighed in the scales by the goldsmith and jeweller with great exactness, to know the worth of them:
and art found wanting; found to be adulterated gold, reprobate silver, bad coin, a false stone; found to be a worthless man, a wicked prince, wanting the necessary qualifications of wisdom, goodness, mercy, truth, and justice. The Scriptures of truth, the word of God, contained in the books of the Old and New Testament, are the balances of the sanctuary, in which persons, principles, and practices, are to be weighed; and sad it is where they are found light and wanting: men, both of high and low degree, when put here, are lighter than vanity. The Pharisee, or self-righteous person, when weighed in the balance of God's law, which is holy, just, and good, will be found wanting of that holiness and righteousness he pretends to, and appear to be an unholy and an unrighteous man; his righteousness, neither for the matter of it, nor manner of performing it, being agreeable to that law, and so no righteousness in the sense of it, Deut 6:25, it being imperfect, and so leaves him to the curse of it, Gal 3:10, and not being performed in a pure and spiritual manner that it requires, is rejected by it; and miserable will be the case of such a man at the day of judgment, when his works will be found wanting, and not answerable to the demands of a righteous law, and he without the wedding garment of Christ's righteousness, and so naked and speechless. The hypocrite, and formal professor, when weighed in the balance of the Scripture, will be found wanting the true grace of God; his faith will appear to be feigned, and his hope groundless, and his love to be in word and in tongue only, and not at all to answer to the description of true grace given in the word of God; and bad will it be with such persons at last, when at the bridegroom's coming they will be destitute of the oil of true and real grace; only have that which is counterfeit, and the mere lamp of an outward profession, which will then stand them in no stead, or be of any avail unto them: in the same balances are the doctrines and principles of men to be weighed; and, such as are according to them are solid and weighty, and are comparable to gold, silver, and precious stones; but such as are not are light, and like wood, hay, and stubble, which the fire of the word will reveal, try, and burn up, not being able to stand against it; and if these are weighed in the balances, they will be found wanting of real truth and goodness, and be but as chaff to wheat; and what is the one to the other? there is no comparison between them; and dreadful will be the case of false teachers, that make and teach an abomination and a lie; and of those that are given up to believe them, these will not be able to stand the trying hour of temptation, and much less the last and final judgment. Sad for preachers of the word to be found wanting in their ministry, and hearers to be wanting in their duty; not taking care neither what they hear, nor how they hear, or whether they put in practice the good they do hear.
John Wesley
5:27 Art found wanting - There is no weight nor worth in thee; thou hast made light of God, and the Lord makes light of thee.
Robert Jamieson, A. R. Fausset and David Brown
5:27 weighed in the balances--The Egyptians thought that Osiris weighed the actions of the dead in a literal balance. The Babylonians may have had the same notion, which would give a peculiar appropriateness to the image here used.
found wanting--too light before God, the weigher of actions (1Kings 2:3; Ps 62:9). Like spurious gold or silver (Jer 6:30).
5:285:28: Փարէս, բաժանեցա՛ւ թագաւորութիւն քո, եւ տուաւ Մարաց եւ Պարսից։
28 ՓԱՐԷՍ՝ քո թագաւորութիւնը բաժանուեց եւ տրուեց մարերին ու պարսիկներին»:
28 Փարսին, քու թագաւորութիւնդ բաժնուեցաւ եւ Մարերու ու Պարսիկներու տրուեցաւ’»։
Փարէս, բաժանեցաւ թագաւորութիւն քո եւ տուաւ Մարաց եւ Պարսից:

5:28: Փարէս, բաժանեցա՛ւ թագաւորութիւն քո, եւ տուաւ Մարաց եւ Պարսից։
28 ՓԱՐԷՍ՝ քո թագաւորութիւնը բաժանուեց եւ տրուեց մարերին ու պարսիկներին»:
28 Փարսին, քու թագաւորութիւնդ բաժնուեցաւ եւ Մարերու ու Պարսիկներու տրուեցաւ’»։
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5:285:28 Перес разделено царство твое и дано Мидянам и Персам.
5:28 פְּרֵ֑ס pᵊrˈēs פְּרֵס half-shekel פְּרִיסַת֙ pᵊrîsˌaṯ פרס divide מַלְכוּתָ֔ךְ malᵊḵûṯˈāḵ מַלְכוּ kingdom וִ wi וְ and יהִיבַ֖ת yhîvˌaṯ יהב give לְ lᵊ לְ to מָדַ֥י māḏˌay מָדַי Media וּ û וְ and פָרָֽס׃ fārˈās פָּרַס Persia
5:28. fares divisum est regnum tuum et datum est Medis et PersisPHARES: thy kingdom is divided, and is given to the Medes and Persians.
28. PERES; thy kingdom is divided, and given to the Medes and Persians.
5:28. PHARES: your kingdom has been divided and has been given to the Medes and the Persians.
5:28. PERES; Thy kingdom is divided, and given to the Medes and Persians.
PERES; Thy kingdom is divided, and given to the Medes and Persians:

5:28 Перес разделено царство твое и дано Мидянам и Персам.
5:28
פְּרֵ֑ס pᵊrˈēs פְּרֵס half-shekel
פְּרִיסַת֙ pᵊrîsˌaṯ פרס divide
מַלְכוּתָ֔ךְ malᵊḵûṯˈāḵ מַלְכוּ kingdom
וִ wi וְ and
יהִיבַ֖ת yhîvˌaṯ יהב give
לְ lᵊ לְ to
מָדַ֥י māḏˌay מָדַי Media
וּ û וְ and
פָרָֽס׃ fārˈās פָּרַס Persia
5:28. fares divisum est regnum tuum et datum est Medis et Persis
PHARES: thy kingdom is divided, and is given to the Medes and Persians.
5:28. PHARES: your kingdom has been divided and has been given to the Medes and the Persians.
5:28. PERES; Thy kingdom is divided, and given to the Medes and Persians.
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Albert Barnes: Notes on the Bible - 1834
5:28: Peres - In Dan 5:25 this is "Upharsin." These are but different forms of the same word - the word in Dan 5:25 being in the plural, and here in the singular. The verb (פרס peras) means, to "divide;" and in this form, as in the pRev_ious cases, it is, according to Gesenius, participle meaning "divided." As it stands here, it would be applicable to anything that was "divided" or "sundered" - whether a kingdom, a palace, a house, territory, etc. "What" was divided could be known only by Divine Rev_elation. If the "word" had been understood by Belshazzar, undoubtedly it would have suggested the idea that there was to be some sort of division or sundering, but what that was to be would not be indicated by the mere use of the word. Perhaps to an affrighted imagination there might have been conveyed the idea that there would be a Rev_olt in some of the provinces of the empire, and that a part would be rent away, but it would not have occurred that it would be so rent that the whole would pass under the dominion of a foreign power. Josephus ("Ant." b. x. ch. xi. Section 3) says, that the word "Phares in the Greek tongue means a "fragment," κλασμα klasma - God will, therefore, break thy kingdom in pieces, and divide it among the Medes and Persians."
Thy kingdom is divided - That is, the proper interpretation of this communication is, that the kingdom is about to be rent asunder, or broken into fragments. It is to be separated or torn from the dynasty that has ruled over it, and to be given to another.
And given to the Medes and Persians - On this united kingdom, see the notes at Isa 13:17. It was "given" to the Medes and Persians when it was taken by Cyrus, and when the kingdom of Babylon became extinct, and thenceforward became a part of the Medo-Persian empire. See the notes at Isa 13:17, Isa 13:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:28: PERES: Peres,"he was divided," pronounced paras, denoted Persians, who seem evidently referred to.
Thy: Dan 5:31, Dan 6:28, Dan 8:3, Dan 8:4, Dan 8:20, Dan 9:1; Isa 13:17, Isa 21:2, Isa 45:1, Isa 45:2
John Gill
5:28 PERES,.... The singular of "Pharsin", Dan 5:25. The sense of this word is,
thy kingdom is divided: which, though it consisted of various provinces, united under Belshazzar, now should be broken and separated from him:
and given to the Medes and Persians; to Darius the Mede, and to Cyrus the Persian, who was a partner for a while with his uncle Darius in the government of the empire: there is an elegant play on words in the words "Peres" and "Persians"; and a grievous thing it is to sinners, not only to have body and soul divided at death, but to be divided and separated from God to all eternity; and to hear that sentence, "depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels".
John Wesley
5:28 PERES - Separated, divided, broken. Phars signifies two things, broken off, and Persian; noting that, first, this kingdom was broken down from Belshazzar. Secondly, that it was given to the Persians.
Robert Jamieson, A. R. Fausset and David Brown
5:28 Peres--the explanation of "dividers" (Dan 5:25), the active participle plural there being used for the passive participle singular, "dividers" for "divided." The word "Peres" alludes to the similar word "Persia."
divided--namely, among the Medes and Persians [MAURER]; or, "severed" from thee [GROTIUS].
5:295:29: Եւ հրաման ետ Բաղտասար՝ եւ զգեցուցին նմա ծիրանիս, եւ մանեա՛կ ոսկի ՚ի պարանոցի նորա, եւ քարո՛զ կարդայր առաջի նորա լինել իշխան երրորդի՛ թագաւորութեան նորա[12159]։ [12159] Օրինակ մի. Ոսկի արկին ՚ի պարանոցի նորա... երրորդ ՚ի թագաւորութեան նորա։
29 Բաղդասարը հրաման տուեց, եւ նրան ծիրանի հագցրին ու ոսկեայ մանեակ դրին պարանոցին: Ապա նրան հռչակեցին իշխան՝ լինելու թագաւորութեան երրորդ մարդը:
29 Այն ատեն Բաղտասար հրամայեց ու Դանիէլին ծիրանի հագցուցին ու պարանոցը ոսկի մանեակ դրին եւ անոր համար մունետիկ կանչել տուին՝ թէ ‘Թագաւորութեանը երրորդ իշխանը եղաւ’։
Եւ հրաման ետ Բաղտասար եւ զգեցուցին նմա ծիրանիս, եւ մանեակ ոսկի ի պարանոցի նորա, եւ քարոզ կարդայր առաջի նորա լինել իշխան երրորդ ի թագաւորութեան նորա:

5:29: Եւ հրաման ետ Բաղտասար՝ եւ զգեցուցին նմա ծիրանիս, եւ մանեա՛կ ոսկի ՚ի պարանոցի նորա, եւ քարո՛զ կարդայր առաջի նորա լինել իշխան երրորդի՛ թագաւորութեան նորա[12159]։
[12159] Օրինակ մի. Ոսկի արկին ՚ի պարանոցի նորա... երրորդ ՚ի թագաւորութեան նորա։
29 Բաղդասարը հրաման տուեց, եւ նրան ծիրանի հագցրին ու ոսկեայ մանեակ դրին պարանոցին: Ապա նրան հռչակեցին իշխան՝ լինելու թագաւորութեան երրորդ մարդը:
29 Այն ատեն Բաղտասար հրամայեց ու Դանիէլին ծիրանի հագցուցին ու պարանոցը ոսկի մանեակ դրին եւ անոր համար մունետիկ կանչել տուին՝ թէ ‘Թագաւորութեանը երրորդ իշխանը եղաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
5:295:29 Тогда по повелению Валтасара облекли Даниила в багряницу и возложили золотую цепь на шею его, и провозгласили его третьим властелином в царстве.
5:29 בֵּ bē בְּ in אדַ֣יִן׀ ʔḏˈayin אֱדַיִן then אֲמַ֣ר ʔᵃmˈar אמר say בֵּלְשַׁאצַּ֗ר bēlᵊšaṣṣˈar בֵּלְשַׁאצַּר Belshazzar וְ wᵊ וְ and הַלְבִּ֤ישׁוּ halbˈîšû לבשׁ wear לְ lᵊ לְ to דָֽנִיֵּאל֙ ḏˈāniyyēl דָּנִיֵּאל Daniel אַרְגְּוָנָ֔א ʔargᵊwānˈā אַרְגְּוָן purple וְו *wᵊ וְ and הַֽמְנִיכָ֥אהמונכא *hˈamnîḵˌā הַמְנִיךְ necklace דִֽי־ ḏˈî- דִּי [relative] דַהֲבָ֖א ḏahᵃvˌā דְּהַב gold עַֽל־ ʕˈal- עַל upon צַוְּארֵ֑הּ ṣawwᵊrˈēh צַוַּאר neck וְ wᵊ וְ and הַכְרִ֣זֽוּ haḵrˈizˈû כרז proclaim עֲלֹ֔והִי ʕᵃlˈôhî עַל upon דִּֽי־ dˈî- דִּי [relative] לֶהֱוֵ֥א lehᵉwˌē הוה be שַׁלִּ֛יט šallˈîṭ שַׁלִּיט mighty תַּלְתָּ֖א taltˌā תְּלָת triumvir בְּ bᵊ בְּ in מַלְכוּתָֽא׃ malᵊḵûṯˈā מַלְכוּ kingdom
5:29. tunc iubente rege indutus est Danihel purpura et circumdata est torques aurea collo eius et praedicatum est de eo quod haberet potestatem tertius in regnoThen by the king's command, Daniel was clothed with purple, and a chain of gold was put about his neck: and it was proclaimed of him that he had power as the third man in the kingdom.
29. Then commanded Belshazzar, 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.
5:29. Then, by the king’s command, Daniel was dressed with purple, and a chain of gold was placed around his neck, and it was proclaimed of him that he held power as the third in the kingdom.
5:29. 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.
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:

5:29 Тогда по повелению Валтасара облекли Даниила в багряницу и возложили золотую цепь на шею его, и провозгласили его третьим властелином в царстве.
5:29
בֵּ בְּ in
אדַ֣יִן׀ ʔḏˈayin אֱדַיִן then
אֲמַ֣ר ʔᵃmˈar אמר say
בֵּלְשַׁאצַּ֗ר bēlᵊšaṣṣˈar בֵּלְשַׁאצַּר Belshazzar
וְ wᵊ וְ and
הַלְבִּ֤ישׁוּ halbˈîšû לבשׁ wear
לְ lᵊ לְ to
דָֽנִיֵּאל֙ ḏˈāniyyēl דָּנִיֵּאל Daniel
אַרְגְּוָנָ֔א ʔargᵊwānˈā אַרְגְּוָן purple
וְו
*wᵊ וְ and
הַֽמְנִיכָ֥אהמונכא
*hˈamnîḵˌā הַמְנִיךְ necklace
דִֽי־ ḏˈî- דִּי [relative]
דַהֲבָ֖א ḏahᵃvˌā דְּהַב gold
עַֽל־ ʕˈal- עַל upon
צַוְּארֵ֑הּ ṣawwᵊrˈēh צַוַּאר neck
וְ wᵊ וְ and
הַכְרִ֣זֽוּ haḵrˈizˈû כרז proclaim
עֲלֹ֔והִי ʕᵃlˈôhî עַל upon
דִּֽי־ dˈî- דִּי [relative]
לֶהֱוֵ֥א lehᵉwˌē הוה be
שַׁלִּ֛יט šallˈîṭ שַׁלִּיט mighty
תַּלְתָּ֖א taltˌā תְּלָת triumvir
בְּ bᵊ בְּ in
מַלְכוּתָֽא׃ malᵊḵûṯˈā מַלְכוּ kingdom
5:29. tunc iubente rege indutus est Danihel purpura et circumdata est torques aurea collo eius et praedicatum est de eo quod haberet potestatem tertius in regno
Then by the king's command, Daniel was clothed with purple, and a chain of gold was put about his neck: and it was proclaimed of him that he had power as the third man in the kingdom.
5:29. Then, by the king’s command, Daniel was dressed with purple, and a chain of gold was placed around his neck, and it was proclaimed of him that he held power as the third in the kingdom.
5:29. 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.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29. Несмотря на грозное предсказание, Валтасар исполняет свое обещание, награждает пророка, надеясь, может быть, тем самым заслужить прощение у Бога Даниилова, или отменить, по крайней мере, отсрочить грозную кару (Иоанн Златоуст, Ефрем Сириянин). Не отказывается теперь (ср. ст. 17) от награды и Даниил. Блаженный Иероним объясняет это тем, что пророк хотел сделаться известным через это преемнику Валтасара и через то более полезным своему народу.
Adam Clarke: Commentary on the Bible - 1831
5:29: Clothed Daniel with scarlet - ארגונא argevana, more probably with purple. The gold chain about the neck was an emblem of magisterial authority. It is often thus mentioned in Scripture.
Albert Barnes: Notes on the Bible - 1834
5:29: Then commanded Belshazzar - In compliance with his promise, Dan 5:16. Though the interpretation had been so fearful in its import, and though Daniel had been so plain and faithful with him, yet he did not hesitate to fulfill his promise. It is a remarkable instance of the result of fidelity, that a proud monarch should have received such a reproof, and such a prediction in this manner, and it is an encouragement to us to do our duty, and to state the truth plainly to wicked men. Their own consciences testify to them that it is the truth, and they will see the truth so clearly that they cannot deny it.
And they clothed Daniel with scarlet ... - All this, it would seem, was transacted in a single night, and it has been made an objection, as above remarked, to the authenticity of the book, that such events are said to have occurred in so short a space of time, and that Daniel should have been so soon clothed with the robes of office. On this objection, see Introduction to the chapter, Section I. II. In respect to the latter part of the objection, it may be here further remarked, that it was not necessary to "fit" him with a suit of clothes made expressly for the occasion, for the loose, flowing robes of the Orientals were as well adapted to one person as another, and in the palaces of kings such garments were always on hand. See Harmer's "Observations on the East," vol. ii. 392, following. Compare Rosenmuller, "Morgenland, in loc."
That he should be the third ruler ... - See the notes at Dan 5:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:29: they clothed: Dan 5:7, Dan 5:16
Carl Friedrich Keil and Franz Delitzsch
5:29
Daniel rewarded, and the beginning of the fulfilment of the writing.
Belshazzar fulfilled the promise he had made to Daniel by rewarding him for reading and interpreting the writing. והלבּשׁוּ is not to be translated: (commanded) that they should clothe, - this meaning must be conveyed by the imperfect (cf. Dan 2:49), - but: and they clothed him. The command was then carried out: Daniel was not only adorned with purple and with a golden chain, but was also proclaimed as the third ruler of the kingdom. The objection that this last-mentioned dignity was not possible, since, according to Dan 5:30, Belshazzar was slain that very night, is based on the supposition that the proclamation was publicly made in the streets of the city. But the words do not necessitate such a supposition. The proclamation might be made only before the assembled magnates of the kingdom in the palace, and then Belshazzar may have been slain on that very night. Perhaps, as Kliefoth thinks, the conspirators against Belshazzar availed themselves of the confusion connected with this proclamation, and all that accompanied it, for the execution of their purpose. We may not, however, add that therewith the dignity to which Daniel was advanced was again lost by him. It depended much rather on this: whether Belshazzar's successor recognised the promotion granted to Daniel in the last hours of his reign. But the successor would be inclined toward its recognition by the reflection, that by Daniel's interpretation of the mysterious writing from God the putting of Belshazzar to death appeared to have a higher sanction, presenting itself as if it were something determined in the councils of the gods, whereby the successor might claim before the people that his usurpation of the throne was rendered legitimate. Such a reflection might move him to confirm Daniel's elevation to the office to which Belshazzar had raised him. This supposition appears to be supported by Dan 6:2 (1).
Bleek and other critics have based another objection against the historical veracity of this narrative on the improbability that Belshazzar, although the interpretation predicted evil against him, and he could not at all know whether it was a correct interpretation, should have rewarded Daniel instead of putting him to death (Hitzig). But the force of this objection lies in the supposition that Belshazzar was as unbelieving with regard to a revelation from God, and with regard to the providence of the living God among the affairs of men, as are the critics of our day; the objection is altogether feeble when one appreciates the force of the belief, even among the heathen, in the gods and in revelations from God, and takes into consideration that Belshazzar perhaps scarcely believed the threatened judgment from God to be so near as it actually was, since the interpretation by Daniel decided nothing as regards the time, and perhaps also that he hoped to be able, by conferring honour upon Daniel, to appease the wrath of God.
(Note: "Non mirum, si Baltasar audiens tristia, solverit praemium quod pollicitus est. Aut enim longo post tempore credidit ventura quae dixerat, aut dum Dei prophetam honorat, sperat se veniam consecuturum." - Jerome.)
The circumstance, also, that Daniel received the honour promised to him notwithstanding his declining it (Dan 5:17), can afford no ground of objection against the truth of the narrative, since that refusal was only an expression of the entire absence of all self-interest, which was now so fully established by the matter of the interpretation that there was no longer any ground for his declining the honours which were conferred upon him unsought, while they comprehended in themselves in reality a recognition of the God whom he served.
John Gill
5:29 Then commanded Belshazzar,.... As soon as he had heard the writing read and interpreted; instead of being full of wrath, as might have been expected, he orders the reward promised to be given, to show he had a regard to his word and honour, as a king; and to secure his credit with his nobles and people; and perhaps he might not understand, by Daniel's interpretation, that the destruction of him and his kingdom was so near at hand as it was; or he might put this evil day far from him, and hope it might be prevented:
and they clothed Daniel with scarlet; the king's servants by his orders: or,
that they should clothe Daniel with scarlet (a); these were his orders; but whether executed is not certain; probably not, since the king was slain the same night; and so the rest of the clauses may be read,
and should put a chain of gold about his neck, and should make proclamation concerning him, that he should be the third ruler in the kingdom; all which was the reward promised to him that should read and interpret the writing, Dan 5:7, but that this was done, the king's death being so sudden, does not appear; and therefore it is needless to inquire the reasons of Daniel's acceptance after his refusal.
(a) "ut induerent", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
5:29 Belshazzar . . . clothed Daniel with scarlet--To come from the presence of a prince in a dress presented to the wearer as a distinction is still held a great honor in the East. Daniel was thus restored to a similar rank to what he had held under Nebuchadnezzar (Dan 2:48). Godly fidelity which might be expected to bring down vengeance, as in this case, is often rewarded even in this life. The king, having promised, was ashamed before his courtiers to break his word. He perhaps also affected to despise the prophecy of his doom, as an idle threat. As to Daniel's reasons for now accepting what at first he had declined, compare Note, see on Dan 5:17. The insignia of honor would be witnesses for God's glory to the world of his having by God's aid interpreted the mystic characters. The cause of his elevation too would secure the favor of the new dynasty (Dan 6:2) for both himself and his captive countrymen. As the capture of the city by Cyrus was not till near daylight, there was no want of time in that eventful night for accomplishing all that is here recorded. The capture of the city so immediately after the prophecy of it (following Belshazzar's sacrilege), marked most emphatically to the whole world the connection between Babylon's sin and its punishment.
5:305:30: Եւ ՚ի նմին գիշերի սպանա՛ւ Բաղտասար արքայ Քաղդեացւոց[12160]։Ը [12160] Օրինակ մի. Բաղտասար արքայ Քաղդէացի։
30 Հէնց նոյն գիշերը սպանուեց քաղդէացիների Բաղդասար արքան:
30 Նոյն գիշերը Քաղդէացիներու Բաղտասար թագաւորը սպաննուեցաւ։
Եւ ի նմին գիշերի սպանաւ Բաղտասար արքայ Քաղդէացւոց:

5:30: Եւ ՚ի նմին գիշերի սպանա՛ւ Բաղտասար արքայ Քաղդեացւոց[12160]։Ը
[12160] Օրինակ մի. Բաղտասար արքայ Քաղդէացի։
30 Հէնց նոյն գիշերը սպանուեց քաղդէացիների Բաղդասար արքան:
30 Նոյն գիշերը Քաղդէացիներու Բաղտասար թագաւորը սպաննուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:305:30 В ту же самую ночь Валтасар, царь Халдейский, был убит,
5:30 בֵּ֚הּ ˈbēh בְּ in בְּ bᵊ בְּ in לֵ֣ילְיָ֔א lˈêlᵊyˈā לֵילֵי night קְטִ֕יל qᵊṭˈîl קטל kill בֵּלְאשַׁצַּ֖ר bēlᵊšaṣṣˌar בֵּלְשַׁאצַּר Belshazzar מַלְכָּ֥א malkˌā מֶלֶךְ king כַשְׂדָּאָֽהכשׂדיא *ḵaśdāʔˈā כַּשְׂדָּי Chaldaean
5:30. eadem nocte interfectus est Balthasar rex ChaldeusThe same night Baltasar, the Chaldean king, was slain.
30. In that night Belshazzar the Chaldean king was slain.
5:30. That same night, king Belshazzar the Chaldean was killed.
5:30. In that night was Belshazzar the king of the Chaldeans slain.
In that night was Belshazzar the king of the Chaldeans slain:

5:30 В ту же самую ночь Валтасар, царь Халдейский, был убит,
5:30
בֵּ֚הּ ˈbēh בְּ in
בְּ bᵊ בְּ in
לֵ֣ילְיָ֔א lˈêlᵊyˈā לֵילֵי night
קְטִ֕יל qᵊṭˈîl קטל kill
בֵּלְאשַׁצַּ֖ר bēlᵊšaṣṣˌar בֵּלְשַׁאצַּר Belshazzar
מַלְכָּ֥א malkˌā מֶלֶךְ king
כַשְׂדָּאָֽהכשׂדיא
*ḵaśdāʔˈā כַּשְׂדָּי Chaldaean
5:30. eadem nocte interfectus est Balthasar rex Chaldeus
The same night Baltasar, the Chaldean king, was slain.
5:30. That same night, king Belshazzar the Chaldean was killed.
5:30. In that night was Belshazzar the king of the Chaldeans slain.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-31. См. 1: ст. 6: гл.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
30 In that night was Belshazzar the king of the Chaldeans slain. 31 And Darius the Median took the kingdom, being about threescore and two years old.
Here is, 1. The death of the king. Reason enough he had to tremble, for he was just falling into the hands of the king of terrors, v. 30. In that night, when his heart was merry with wine, the besiegers broke into the city, aimed at the palace; there they found the king, and gave him his death's wound. He could not find any place so secret as to conceal him, or so strong as to protect him. Heathen writers speak of Cyrus's taking Babylon by surprise, with the assistance of two deserters that showed him the best way into the city. And it was foretold what a consternation it would be to the court, Jer. li. 11, 39. Note, Death comes as a snare upon those whose hearts are overcharged with surfeiting and drunkenness. 2. The transferring of the kingdom into other hands. From the head of gold we now descend to the breast and arms of silver. Darius the Mede took the kingdom in partnership with, and by the consent of, Cyrus, who had conquered it, v. 31. They were partners in war and conquest, and so they were in dominion, ch. vi. 28. Notice is taken of his age, that he was now sixty-two years old, for which reason Cyrus, who was his nephew, gave him the precedency. Some observe that being now sixty-two years old, in the last year of the captivity, he was born in the eighth year of it, and that was the year when Jeconiah was carried captive and all the nobles, &c. See 2 Kings xxiv. 13-15. Just at that time when the most fatal stroke was given was a prince born that in process of time should avenge Jerusalem upon Babylon, and heal the wound that was now given. Thus deep are the counsels of God concerning his people, thus kind are his designs towards them.
Adam Clarke: Commentary on the Bible - 1831
5:30: In that night was Belshazzar - slain - Xenophon says, he was dispatched by two lords, Gadatas and Gobrias, who went over to Cyrus, to avenge themselves of certain wrongs which Belshazzar had done them. We have already seen that Cyrus entered the city by the bed of the Euphrates, which he had emptied, by cutting a channel for the waters, and directing them into the marshy country.
Albert Barnes: Notes on the Bible - 1834
5:30: In that night was Belshazzar the king of the Chaldeans slain - On the taking of Babylon, and the consequences, see the notes at Isa 13:17-22; Isa 45:1-2. The account which Xenophon ("Cyrop." vii. s.) gives of the taking of Babylon. and of the death of the king - though without mentioning his name, agrees so well with the statement here, that it may be regarded as a strong confirmation of its correctness. After describing the preparation made to take the city by draining off the waters of the Euphrates, so as to leave the channel dry beneath the walls for the amy of Cyrus, and after recording the charge which Cyrus gave to his generals Gadatas and Gobryas, he adds, "And indeed those who were with Gobryas said that it would not be wonderful if the gates of the palace should be found open, "as the whole city that night seemed to be given up to Rev_elry" ὥς ἐν κώμῳ γὰρ δοκεῖ ἡ πόλις πᾶσα εἶναι τῇδε τῇ νυκτί hō s en kō mō gar dokei hē polis pasa einai tē de tē nukti.
He then says that as they passed on, after entering the city, "of those whom they encountered, part being smitten died, part fled again back, and part raised a clamor. But those who were with Gobryas also raised a clamor as if they also joined in the Rev_elry, and going as fast as they could, they came soon to the palace of the king. But those who were with Gobryas and Gadatas being arrayed, found the gates of the palace closed, but those who were appointed to go against the guard of the palace fell upon them when drinking before a great light, and were quickly engaged with them in hostile combat. Then a cry arose, and they who were within having asked the cause of the tumult, the king commanded them to see what the affair was, and some of them rushing out opened the gates. As they who were with Gadatas saw the gates open, they rushed in, and pursuing those who attempted to return, and smiting them, they came to the king, and they found him standing with a drawn sabre - ἀκινάκην akinakē n And those who were with Gadatas and Gobryas overpowered him, ἐχειροῦντο echeirounto - and those who were with him were slain - one opposing, and one fleeing, and one seeking his safety in the best way he could. And Cyrus sent certain of his horsemen away, and commanded that they should put to death those whom they found out of their dwellings, but that those who were in their houses, and could speak the Syriac language, should be suffered to remain, but that whosoever should be found without should be put to death.
"These things they did. But Gadatas and Gobryas came up; and first they rendered thanks to the gods because they had taken vengeance on the impious king - ὅτι τετιμωρημένοι ἦσαν τὸν ἀνόσιον βασιλέα hoti tetimō rē menoi ē san ton anosion basilea. Then they kissed the hands and feet of Cyrus, weeping with joy and rejoicing. When it was day, and they who had the watch over the towers learned that the city was taken, and "that the king was dead" - τὸν βασιλέα τεθνηκότα ton basilea tethnē kota - they also surrendered the towers." These extracts from Xenophon abundantly confirm what is here said in Daniel respecting the death of the king, and will more than neutralize what is said by Berosus. See Intro. to the chapter, Section II.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:30: Dan 5:1, Dan 5:2; Isa 21:4-9, Isa 47:9; Jer 51:11, Jer 51:31, Jer 51:39, Jer 51:57
John Gill
5:30 In that night was Belshazzar, the king of the Chaldeans, slain. Not by a servant of his own, as Jacchiades; or by an eunuch, one of his guards, as Saadiah and Joseph ben Gorion (b); but by Gadales and Gobryas, who led Cyrus's army up the river Euphrates into the city of Babylon, its course being turned; the inhabitants of which being revelling and rioting, and the gates open, these men went up to the king's palace; the doors of which being opened by the king's orders to know what was the matter, they rushed in, and finding him standing up with his sword drawn in his own defence, they fell upon him, and slew him, and all about him, as Xenophon (c) relates; and this was the same night the feast was, and the handwriting was seen, read, and interpreted. This was after a reign of seventeen years; for so Josephus says (d), that Baltasar or Belshazzar, in whose reign Babylon was taken, reigned seventeen years; and so many years are assigned to him in Ptolemy's canon; though the Jewish chronicle (e) allows him but three years, very wrongly, no more of his reign being mentioned in Scripture: see Dan 7:1. His death, according to Bishop Usher (f), Mr. Whiston (g), and Mr. Bedford (h), was in the year of the world 3466 A.M., and 538 B.C. Dean Prideaux (i) places it in 539 B.C.
(b) Hist. Heb. l. 1. c. 6. p. 26. (c) Cyropaedia, l. 7. sect. 22, 23. (d) Antiqu. l. 10. c. 11. sect. 4. (e) Seder Olam Rabba, c. 28. p. 81. (f) Annales Vet. Test. A. M. 3466. (g) Chronological Tables, cent. 10. (h) Scripture Chronology, p. 711. (i) Connexion, &c. par. 1. p. 120.
Robert Jamieson, A. R. Fausset and David Brown
5:30 HERODOTUS and XENOPHON confirm Daniel as to the suddenness of the event. Cyrus diverted the Euphrates into a new channel and, guided by two deserters, marched by the dry bed into the city, while the Babylonians were carousing at an annual feast to the gods. See also Is 21:5; Is 44:27; Jer 50:38-39; Jer 51:36. As to Belshazzar's being slain, compare Is 14:18-20; Is 21:2-9; Jer 50:29-35; Jer 51:57.
5:315:31: Եւ Դարե՛հ արքայ՝ ա՛ռ զթագաւորութիւնն, որ էր ամաց վաթսուն եւ երկուց[12161]։[12161] Օրինակ մի. Ամաց վաթսուն եւ չորից։
31 Իսկ Դարեհ արքան, որ վաթսուներկու տարեկան էր, գրաւեց թագաւորութիւնը:
30 Մարերու Դարեհ թագաւորը առաւ թագաւորութիւնը, երբ հազիւ վաթսունըերկու տարեկան էր։
Եւ Դարեհ [90]արքայ առ զթագաւորութիւնն, որ էր ամաց [91]վաթսուն եւ երկուց:

5:31: Եւ Դարե՛հ արքայ՝ ա՛ռ զթագաւորութիւնն, որ էր ամաց վաթսուն եւ երկուց[12161]։
[12161] Օրինակ մի. Ամաց վաթսուն եւ չորից։
31 Իսկ Դարեհ արքան, որ վաթսուներկու տարեկան էր, գրաւեց թագաւորութիւնը:
30 Մարերու Դարեհ թագաւորը առաւ թագաւորութիւնը, երբ հազիւ վաթսունըերկու տարեկան էր։
zohrab-1805▾ eastern-1994▾ western am▾
5:315:31 и Дарий Мидянин принял царство, будучи шестидесяти двух лет.
5:31 וְ wᵊ וְ and דָרְיָ֨וֶשׁ֙ ḏoryˈāweš דָּרְיָוֶשׁ Darius מָֽדָאָ֔המדיא *mˈāḏāʔˈā מָדַי Median קַבֵּ֖ל qabbˌēl קבל receive מַלְכוּתָ֑א malᵊḵûṯˈā מַלְכוּ kingdom כְּ kᵊ כְּ like בַ֥ר vˌar בַּר son שְׁנִ֖ין šᵊnˌîn שְׁנָה year שִׁתִּ֥ין šittˌîn שִׁתִּין sixty וְ wᵊ וְ and תַרְתֵּֽין׃ ṯartˈên תְּרֵין two
5:31. et Darius Medus successit in regnum annos natus sexaginta duoAnd Darius, the Mede, succeeded to the kingdom, being threescore and two years old.
31. And Darius the Mede received the kingdom, being about threescore and two years old.
5:31. And Darius the Mede succeeded to the kingdom, at the age of sixty-two years.
5:31. And Darius the Median took the kingdom, [being] about threescore and two years old.
And Darius the Median took the kingdom, [being] about threescore and two years old:

5:31 и Дарий Мидянин принял царство, будучи шестидесяти двух лет.
5:31
וְ wᵊ וְ and
דָרְיָ֨וֶשׁ֙ ḏoryˈāweš דָּרְיָוֶשׁ Darius
מָֽדָאָ֔המדיא
*mˈāḏāʔˈā מָדַי Median
קַבֵּ֖ל qabbˌēl קבל receive
מַלְכוּתָ֑א malᵊḵûṯˈā מַלְכוּ kingdom
כְּ kᵊ כְּ like
בַ֥ר vˌar בַּר son
שְׁנִ֖ין šᵊnˌîn שְׁנָה year
שִׁתִּ֥ין šittˌîn שִׁתִּין sixty
וְ wᵊ וְ and
תַרְתֵּֽין׃ ṯartˈên תְּרֵין two
5:31. et Darius Medus successit in regnum annos natus sexaginta duo
And Darius, the Mede, succeeded to the kingdom, being threescore and two years old.
31. And Darius the Mede received the kingdom, being about threescore and two years old.
5:31. And Darius the Mede succeeded to the kingdom, at the age of sixty-two years.
5:31. And Darius the Median took the kingdom, [being] about threescore and two years old.
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Adam Clarke: Commentary on the Bible - 1831
5:31: Darius the Median took the kingdom - This is supposed to be the same as Cyaxares, son of Astyages and maternal uncle of Cyrus, to whom he gave the throne of Babylon, after himself had had the honor of taking the city.
Daniel speaks nothing of the war that raged between the Babylonians and the Medes; but Isaiah speaks particularly of it, chap. 13, 14, 45, Isa 46:1-13, Isa 47:1-15.; and so does Jeremiah, chap. 50, 51. I need not add, that it is largely spoken of by profane authors. The Medes and Persians were confederates in the war; the former under Darius, the latter under Cyrus. Both princes are supposed to have been present at the taking of this city. Mandane, daughter of Astyages, was mother of Cyrus, and sister to Cyaxares.
Albert Barnes: Notes on the Bible - 1834
5:31: And Darius the Median took the kingdom - The city and kingdom were actually taken by Cyrus, though acting in the name and by the authority of Darius, or Cyaxares, who was his uncle. For a full explanation of the conquests of Cyrus, and of the reason why the city is said to have been taken by Darius, see the notes at Isa 41:2. In regard to the question who Darius the Median was, see the Introduction to Daniel 6, section II. The name Darius - דריושׁ dâ reyâ vê sh, is the name under which the three Medo-Persian kings are mentioned in the Old Testament. There is some difference of opinion as to its meaning. Herodotus (vi. 98) says, that it is equivalent to ἑρξίης herxiē s, "one who restrains," but Hesychius says that it is the same as φρόνιμος phronimos - "prudent." Grotefend, who has found it in the cuneiform inscriptions at Persepolis, as Darheush, or Darjeush ("Heeren's Ideen," i. 2, p. 350), makes it to be a compound word, the first part being an abbRev_iation of Dara, "Lord," and the latter portion coming from kshah, "king." Martin reads the name Dareiousch Vyschtasponea on the Persepolitan inscriptions; that is, Darius, son of Vishtaspo. Lassen, however, gives Darhawus Vistaspaha, the latter word being equivalent to the Gustasp of the modern Persian, and meaning "one whose employment is about horses." See Anthon's "Class. Dict.," and Kitto's "Cyclo.," art. "Darius." Compare Niehbuhr, "Reisebeschr.," Part II. Tab. 24, G. and B. Gesenius, "Lex." This Darius is supposed to be Cyaxares II. (Introduction to Dan. 6 Section II.), the son and successor of Astyages, the uncle and father-in-law of Cyrus, who held the empire of Media between Astyages and Cyrus, 569-536 b. c.
Being - Margin, "He as son of." The marginal reading is in accordance with the Chaldee - כבר kebar. It is not unusual in the language of the Orientals to denote the age of anyone by saying that he is the son of so many years.
About - Margin, "or, now." The word, both in the text and the margin, is designed to express the supposed sense of his "being the son of sixty years." The language of the original would, however, be accurately expressed by saying that he was then sixty years old. Though Cyrus was the active agent in taking Babylon, yet it was done in the name and by the authority of Cyaxares or Darius; and as he was the actual sovereign, the name of his general - Cyrus - is not mentioned here, though he was in fact the most important agent in taking the city, and became ultimately much more celebrated than Darius was.
This portion of history, the closing scene in the reign of a mighty monarch, and the closing scene in the independent existence of one of the most powerful kingdoms that has ever existed on the earth, is full of instructive lessons; and in view of the chapter as thus explained, we may make the following remarks.
Remarks
(1) We have here an impressive illustration of the sin of sacrilege Dan 5:2-3. In all ages, and among all people, this has been regarded as a sin of peculiar enormity, and it is quite evident that God in this solemn scene meant to confirm the general judgment of mankind on the subject. Among all people, where any kind of religion has pRev_ailed, there are places and objects which are regarded as set apart to sacred use, and which are not to be employed for common and profane purposes. Though in themselves - in the gold and silver, the wood and stone of which they are made - there is no essential holiness, yet they derive a sacredness from being set apart to Divine purposes, and it has always been held to be a high crime to treat them with indignity or contempt - to rob altars, or to desecrate holy places. This general impression of mankind it was clearly the design of God to confirm in the case before us, when the sacred vessels of the temple - vessels consecrated in the most solemn manner to the worship of Jehovah - were profanely employed for the purposes of carousal. God had borne it patiently when those vessels had been removed from the temple at Jerusalem, and when they had been laid up among the spoils of victory in the temples of Babylon; but when they were profaned for purposes of Rev_elry - when they were brought forth to grace a pagan festival, and to be employed in the midst of scenes of riot and dissipation, it was time for him to interpose, and to show to these profane Rev_ellers that there is a God in heaven.
(2) We may see the peril of such festivals as that celebrated by Belshazzar and his lords, Dan 5:1 following. It is by no means probable that when the feast was contemplated and arranged, anything was designed like what occurred in the progress of the affair. It was not a matter of set purpose to introduce the females of the harem to this scene of carousal, and still less to make use of the sacred vessels dedicated to the worship of Jehovah, to grace the midnight Rev_elry. It is not improbable that they would have been at first shocked at such an outrage on what was regarded as propriety, or what would have been deemed sacred by all people. It was only when the king had "tasted the wine" that these things were proposed; and none who attend on such a banquet as this, none who come together for purposes of drinking and feasting, can foretell what they may be led to do under the influence of wine and strong drink. No man is certain of not doing foolish and wicked things who gives himself up to such indulgences; no man knows what he may do that may be the cause of bitter regret and painful mortification in the recollection.
(3) God has the means of access to the consciences of men Dan 5:5. In this case it was by writing on the wall with his own fingers certain mysterious words which none could interpret, but which no one doubted were of fearful import. No one present, it would appear, had any doubt that somehow what was written was connected with some awful judgment, and the fearfulness of what they dreaded arose manifestly from the consciousness of their own guilt. It is not often that God comes forth in this way to alarm the guilty; but he has a thousand methods of doing it, and no one can be sure that in an instant he will not summon all the sins of his past life to remembrance. He "could" write our guilt in letters of light before us - in the chamber where we sleep; in the hall where we engage in Rev_elry; on the face of the sky at night; or he can make it as plain to our minds "as if" it were thus written out. To Belshazzar, in his palace, surrounded by his lords, he showed this; to us in society or solitude he can do the same thing. No sinner can have any security that he may not in a moment be overwhelmed with the conviction of his own depravity, and with dreadful apprehension of the wrath to come.
(4) We have in this chapter Dan 5:6 a striking illustration of the effects of a sudden alarm to the guilty. The countenance of the monarch was changed; his thoughts troubled him; the joints of his loins were loosed, and his knees smote together. Such effects are not uncommon when a sinner is made to feel that he is in the presence of God, and when his thoughts are led along to the future world. The human frame is so made that these changes occur as indicative of the troubles which the mind experiences, and the fact that it is thus agitated shows the power which God has over us. No guilty man can be secure that he will "not" thus be alarmed when he comes to contemplate the possibility that he may soon be called before his Maker, and the fact that he "may" thus be alarmed should be one of the considerations bearing on his mind to lead him to a course of virtue and religion. Such terror is proof of conscious guilt, for the innocent have nothing to dread; and if a man is sure that he is prepared to appear before God, he is "not" alarmed at the prospect. They who live in sin; they who indulge in Rev_elry; they who are profane and sacrilegious; they who abuse the mercies of God, and live to deride sacred things, can never be certain that in a moment, by the Rev_elation of their guilt to their own souls, and by a sudden message from the eternal world, they may not be overwhelmed with the deepest consternation. Their countenances may become deadly pale, their joints may be loosed, and their limbs tremble. It is only the righteous who can look calmly at the judgment.
(5) We may see from this chapter one of the effects of the terror of a guilty conscience. It is not said, indeed, that the mysterious fingers on the wall recorded the "guilt" of the monarch. But they recorded "something;" they were making some record that manifestly pertained to him. How natural was it to suppose that it was a record of his guilt! And who is there that could bear a record made in that manner of his own thoughts and purposes; of his desires and feelings; of what he is conscious is passing within the chambers of his own soul? There is no one who would not turn pale if he saw a mysterious hand writing all his thoughts and purposes - all the deeds of his past life - on the wall of his chamber at night, and bringing at once all his concealed thoughts and all his forgotten deeds before his mind. And if this is so, how will the sinner bear the disclosures that will be made at the day of judgment?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:31: Darius: This was Cyaxares, son of Astyages, king of Media, and maternal uncle to Cyrus, who allowed him the title of his conquests, as long as he lived. Dan 6:1, Dan 9:1
being: Chal, he as the son of, etc
about: or, now
Carl Friedrich Keil and Franz Delitzsch
5:31
With the death of Belshazzar that very night the interpretation given by Daniel began to be fulfilled, and this fulfilment afforded a certainty that the remaining parts of it would also sooner or later be accomplished. That this did not take place immediately, we have already shown in our preliminary remarks to this chapter.
Geneva 1599
5:31 And Darius (o) the Median took the kingdom, [being] about threescore and two years old.
(o) Cyrus his son-in-law gave him this title of honour, even though Cyrus in effect had the dominion.
John Gill
5:31 And Darius the Median took the kingdom,.... This was Cyaxares the son of Astyages, and uncle of Cyrus; he is called the Median, to distinguish him from another Darius the Persian, that came after, Ezra 4:5, the same took the kingdom of Babylon from Cyrus who conquered it; he took it with his consent, being the senior prince and his uncle. Darius reigned not long, but two years; and not alone, but Cyrus with him, though he is only mentioned. Xenophon (k) says, that Cyrus, after he took Babylon, set out for Persia, and took Media on his way; and, saluting Cyaxares or Darius, said that there was a choice house and court for him in Babylon, where he might go and live as in his own:
being about threescore and two years old; and so was born in the eighth year of Nebuchadnezzar, the year in which Jechoniah was carried captive, 4Kings 24:12, thus God in his counsels and providence took care that a deliverer of his people should be raised up and provided against the appointed time. Darius was older than Cyrus, as appears by several passages in Xenophon; in one place (l) Cyaxares or Darius says,
"since I am present, and am "elder" than Cyrus, it is fit that I should speak first;''
and in another place (m), Cyrus, writing to him, says,
"I give thee counsel, though I am the younger''
and by comparing this account of the age of Darius with a passage in Cicero, which gives the age of Cyrus, we learn how much older than he Darius was; for, out of the books of Dionysius the Persian, he relates (n), that Cyrus dreaming he saw the sun at his feet, which he three times endeavoured to catch and lay hold upon, but in vain, it sliding from him; this, the Magi said, portended that he should reign thirty years, and so he did; for he lived to be seventy years of age, and began to reign when he was forty; which, if reckoned from his reigning with his uncle, then he must be twenty two years younger; or if from the time of his being sole monarch, then the difference of age between them must be twenty four years; though it should be observed that those that make him to reign thirty years begin his reign from the time of his being appointed commander-in-chief of the Medes and Persians by Cyaxares (o), which was twenty three years before he reigned alone, which was but seven years (p); and this account makes but very little difference in their age; and indeed some (q) have taken them to be one and the same, their descent, age, and succession in the Babylonian empire, agreeing.
(k) Cyropaedia, l. 8. c. 36. (l) lbid. l. 6. c. 2. (m) lbid. l. 4. c. 21. (n) De Divinatione, l. 1. (o) See the Universal History, vol. 5. p. 181. and vol. 21. p. 64, 65. (p) Xenophon, Cyropaedia, l. 8. c. 45. (q) Nicol. Abrami Pharus Vet. Test. l. 12. c. 24. p. 338. Pererius in ib, Graeci Patres apud Theodoret. Orat. 6. in Daniel.
John Wesley
5:31 Darius the Mede - This was he that with Cyrus besieged and took Babylon.
Robert Jamieson, A. R. Fausset and David Brown
5:31 Darius the Median--that is Cyaxares II, the son and successor of Astyages, 569-536 B.C. Though Koresh, or Cyrus, was leader of the assault, yet all was done in the name of Darius; therefore, he alone is mentioned here; but Dan 6:28 shows Daniel was not ignorant of Cyrus' share in the capture of Babylon. Is 13:17; Is 21:2, confirm Daniel in making the Medes the leading nation in destroying Babylon. So also Jer 51:11, Jer 51:28. HERODOTUS, on the other hand, omits mentioning Darius, as that king, being weak and sensual, gave up all the authority to his energetic nephew, Cyrus [XENOPHON, CyropÃ&brvbr;dia, 1.5; 8.7].
threescore and two years old--This agrees with XENOPHON [CyropÃ&brvbr;dia, 8.5,19], as to Cyaxares II.