Daniel 5 narrates the final night of the Babylonian empire. King Belshazzar hosts a lavish feast for a thousand of his nobles, sacrilegiously drinking from the gold and silver vessels taken from the Jerusalem temple. A disembodied hand appears and writes four mysterious words on the palace wall. When Babylon's wise men fail to read or interpret the inscription, the queen mother remembers Daniel. Summoned to court, Daniel refuses the king's gifts, recounts Nebuchadnezzar's humbling by God, rebukes Belshazzar for not learning from it, and reads the writing: MENE MENE TEKEL UPHARSIN. The kingdom has been numbered, the king has been weighed and found deficient, and the empire is being divided between the Medes and Persians. That very night Belshazzar is killed and Darius the Mede receives the kingdom.
What Makes This Chapter Remarkable
This chapter is entirely in Aramaic, continuing the section that began at 2:4b. The writing on the wall — MENE MENE TEKEL UPHARSIN — is a masterpiece of Aramaic wordplay. Each word carries a double meaning: mene derives from mena ('to number/count') but also denotes the mina, a unit of weight; tekel derives from teqal ('to weigh') and denotes the shekel; parsin (singular peres) derives from peras ('to divide') and also puns on 'Persia' (Paras). The wise men may have been able to read the consonants but could not unlock the wordplay. Daniel alone perceives both the surface vocabulary (weights: mina, mina, shekel, half-minas) and the verbal meanings (numbered, weighed, divided). Belshazzar is historically identified as the son of Nabonidus, the last king of Babylon; he served as co-regent while Nabonidus was absent at Tema. This explains why Belshazzar offers Daniel the 'third' rank in the kingdom (v. 16) — the highest rank available, since Nabonidus held the first and Belshazzar the second.
Translation Friction
The identification of 'Darius the Mede' (v. 31) remains one of the most debated historical questions in Daniel. No figure by this name appears in Babylonian or Persian records for this period; Cyrus the Persian conquered Babylon in 539 BCE. Proposed identifications include Gubaru (a governor appointed by Cyrus), Cyrus himself under a throne name, or Cyaxares II (Xenophon's account). We render the text as given without imposing a solution. The phrase 'that very night' (beh-lelyah) in verse 30 creates dramatic immediacy — judgment is not deferred but falls within hours of the sacrilege. The Aramaic word parsin in the inscription is plural; Daniel interprets it in the singular peres to make the wordplay with Paras ('Persia') explicit.
Connections
The desecration of the temple vessels connects back to Daniel 1:2, where Nebuchadnezzar placed them in the treasury of his god. What Nebuchadnezzar treated with at least formal respect, Belshazzar profanes for entertainment. The theme of divine humbling of arrogant kings connects to Nebuchadnezzar's madness in chapter 4. The fall of Babylon fulfills the prophecies of Isaiah 13-14, 21:1-10, and Jeremiah 50-51. The handwriting on the wall becomes one of the most widely recognized biblical images in Western culture. The transition from Babylonian to Medo-Persian rule corresponds to the shift from the gold head to the silver chest in the statue vision of chapter 2.
King Belshazzar held a great banquet for a thousand of his nobles, and he drank wine in the presence of the thousand.
KJV Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand.
Notes & Key Terms
Translator Notes
This chapter continues in Aramaic, the language of the text since 2:4b. Belshazzar (Bel-shar-usur, 'Bel protect the king') was historically the son of Nabonidus, the last Neo-Babylonian king, serving as co-regent in Babylon while his father resided at Tema in Arabia.
The Aramaic lechem rav ('great feast/banquet') literally means 'great bread' — lechem covers food broadly. The number 'a thousand' indicates an enormous state banquet. The detail that Belshazzar drank 'in the presence of' (laqavel) the thousand highlights his public, ostentatious behavior — the king is performing for his court.
Under the influence of the wine, Belshazzar gave orders to bring in the gold and silver vessels that his predecessor Nebuchadnezzar had taken from the temple in Jerusalem, so that the king and his nobles, his wives and his consorts might drink from them.
KJV Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein.
Notes & Key Terms
Translator Notes
The phrase bi-te'em chamra ('at the taste of the wine' or 'under the influence of the wine') suggests the sacrilegious command was fueled by intoxication — not a calculated act but a drunken one, which makes it no less culpable.
The Aramaic avuhi ('his father') is rendered 'his predecessor' since Belshazzar was actually the son of Nabonidus, not Nebuchadnezzar. The Aramaic 'father' (av) can mean ancestor, predecessor, or dynastic forefather — it does not require direct paternity.
The sheglateh ('wives') and lechenateh ('consorts/concubines') indicate the full royal household is present. Bringing sacred temple vessels to such a gathering compounds the sacrilege.
Then they brought the gold vessels that had been taken from the temple — the house of God in Jerusalem — and the king and his nobles, his wives and his consorts, drank from them.
KJV Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them.
Notes & Key Terms
Translator Notes
The phrase beit elaha ('house of God') is the Aramaic equivalent of Hebrew beit Elohim. This is not merely a temple among temples — the narrator identifies it specifically as the house of the true God, heightening the sacrilege of the act.
They drank the wine and praised the gods of gold and silver, bronze and iron, wood and stone.
KJV They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.
Notes & Key Terms
Translator Notes
The six materials — gold, silver, bronze, iron, wood, stone — form a descending hierarchy of value, perhaps deliberately echoing the metals of Nebuchadnezzar's statue in chapter 2. The irony is sharp: they drink from vessels consecrated to the living God while praising lifeless idols made of inert materials. The juxtaposition is the theological climax of the sacrilege.
At that very moment, the fingers of a human hand appeared and wrote on the plaster of the wall of the royal palace, opposite the lampstand. The king watched the hand as it wrote.
KJV In the same hour came forth fingers of a man's hand, and wrote over against the candlestick upon the plaister of the wall of the king's palace: and the king saw the part of the hand that wrote.
Notes & Key Terms
Translator Notes
The phrase bah-sha'atah ('at that very hour/moment') indicates immediate divine response — the sacrilege triggers instantaneous judgment. The Aramaic etsbe'an di yad-enash ('fingers of a human hand') is deliberately uncanny: these are recognizable human fingers, but disembodied, with no arm or body attached.
The writing appears on gira ('plaster/lime coating') of the wall — Babylonian palace walls were coated with white gypsum plaster, making the writing visible. The detail 'opposite the lampstand' (laqavel nebrashtah) means the writing was illuminated and clearly visible to the king.
The phrase pas yedah ('the palm/part of the hand') indicates the king could see only the writing portion of the hand — not an arm, not a figure, just fingers and palm. This partial visibility increases the terror.
Then the king's face turned pale, his thoughts terrified him, the strength drained from his hips, and his knees knocked against each other.
KJV Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another.
Notes & Key Terms
Translator Notes
Four physical symptoms of terror are catalogued in sequence: facial pallor (zivohi shenohi, 'his brightness changed'), mental panic (ra'yonohi yevahalunneh, 'his thoughts alarmed him'), loosening of the hip joints (qitrei chartseh mishtarayin, literally 'the knots of his loins were loosened' — possibly indicating loss of bladder control), and knocking knees. The description moves from face to mind to body, conveying total collapse of composure.
The verb yevahalunneh ('terrified him') is from the root b-h-l, which connotes sudden, overwhelming alarm — the same root used of Nebuchadnezzar's disturbance in 4:2.
The king called out urgently to bring in the enchanters, the Chaldeans, and the diviners. The king addressed the wise men of Babylon: "Whoever reads this writing and tells me its interpretation will be clothed in purple, will wear a gold chain around his neck, and will rule as the third highest in the kingdom."
KJV The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom.
Notes & Key Terms
Translator Notes
The reward offered — purple clothing, a gold chain, and the rank of 'third' (talti) in the kingdom — represents the highest honors available. The 'third' rank is significant: Nabonidus was first, Belshazzar was second as co-regent, so third was the maximum authority Belshazzar could grant. This detail reflects accurate knowledge of the Babylonian political arrangement.
The Aramaic argavana ('purple') indicates royal clothing — purple dye was extremely expensive, derived from murex shellfish. The hamnikha di-dahava ('gold chain/collar') was a standard emblem of high office in ancient Near Eastern courts.
Then all the king's wise men came in, but they were unable to read the writing or make its interpretation known to the king.
KJV Then came in all the king's wise men: but they could not read the writing, nor make known to the king the interpretation thereof.
Notes & Key Terms
Translator Notes
The failure of the wise men is total — they cannot even read the script, let alone interpret it. The inscription may have been in an unfamiliar script, or the words may have been consonants without vowels that could be read multiple ways. The Aramaic la kahlin ('they were not able') emphasizes inability, not mere reluctance.
Then King Belshazzar was deeply alarmed, his face grew even more pale, and his nobles were thrown into confusion.
KJV Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied.
Notes & Key Terms
Translator Notes
The verb mishtabbshin ('were perplexed, confused, agitated') applied to the nobles indicates the panic is spreading from the king to his entire court. The failure of the wise men has removed the last hope of rational explanation. The repeated mention of the king's changed appearance (zivhi shanyin, 'his brightness was altered') emphasizes the visible, physical toll of his fear.
Because of the words of the king and his nobles, the queen mother entered the banquet hall. She spoke and said, "O king, live forever! Do not let your thoughts alarm you, and do not let your face grow pale.
KJV Now the queen, by reason of the words of the king and his lords, came into the banquet house: and the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed:
Notes & Key Terms
Translator Notes
The malketah ('queen') here is almost certainly the queen mother (Nabonidus's wife or Nebuchadnezzar's widow), not Belshazzar's wife — his wives are already at the feast (v. 2-3). The queen mother enters from outside, drawn by the commotion. Her knowledge of Nebuchadnezzar's era and of Daniel (whom Belshazzar apparently does not know) confirms her seniority.
Her composed entrance and reassuring address contrast sharply with the terror that has consumed the king and his court. She is the only calm voice in the scene.
There is a man in your kingdom in whom is the spirit of the holy gods. In the days of your predecessor, illumination, insight, and wisdom like the wisdom of the gods were found in him. King Nebuchadnezzar, your predecessor — the king your predecessor — appointed him chief of the magicians, enchanters, Chaldeans, and diviners,
KJV There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers;
Notes & Key Terms
Translator Notes
The phrase ruach elahin qaddishin ('spirit of holy gods') is ambiguous in Aramaic — it could mean 'spirit of the holy gods' (polytheistic reading from the queen mother's perspective) or 'spirit of the Holy God' (theological reading). The Aramaic elahin is plural and qaddishin is plural, but Aramaic uses plural forms for the singular deity. We render as 'holy gods' to reflect the queen mother's likely perspective as a pagan speaker.
Three qualities are attributed to Daniel: nahiru ('illumination, brightness'), sokletanu ('insight, understanding'), and chokmah ('wisdom'). These parallel the threefold gifts mentioned in chapter 1. The repetition of 'your predecessor' (avukh) three times in the verse emphasizes the connection to Nebuchadnezzar's era.
because an extraordinary spirit, knowledge, and insight — the ability to interpret dreams, explain riddles, and solve difficult problems — were found in him, in Daniel, whom the king named Belteshazzar. Now let Daniel be summoned, and he will make the interpretation known."
KJV Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will shew the interpretation.
Notes & Key Terms
Translator Notes
The Aramaic ruach yattirah ('extraordinary/surpassing spirit') indicates a spirit that exceeds normal human capacity. Three abilities are listed: interpreting dreams (mefashar chelmin), explaining riddles (achavayat achidin, literally 'declaring knotted things'), and solving difficult problems (mesharei qitrin, literally 'loosening knots'). The metaphor of 'loosening knots' may derive from the ancient Near Eastern practice of reading knotted cords as divination tools.
The queen mother uses Daniel's Hebrew name, not his Babylonian name Belteshazzar, suggesting she knew him personally during Nebuchadnezzar's reign.
Then Daniel was brought before the king. The king addressed Daniel: "Are you that Daniel, one of the Judean exiles whom my predecessor the king brought from Judah?
KJV Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry?
Notes & Key Terms
Translator Notes
Belshazzar's question 'Are you that Daniel?' suggests Daniel has been forgotten or marginalized under this regime — a striking contrast to his prominence under Nebuchadnezzar. The phrase benei galuta ('sons of the exile/captivity') identifies Daniel by his status as a deportee, not by his former rank. Belshazzar defines Daniel by his subjugation, not his accomplishments.
I have heard about you — that the spirit of the gods is in you, and that illumination, insight, and extraordinary wisdom have been found in you.
KJV I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee.
Notes & Key Terms
Translator Notes
Belshazzar's description echoes the queen mother's words almost verbatim, suggesting he is repeating secondhand information. He has no personal knowledge of Daniel. The phrase chokmah yattirah ('extraordinary/surpassing wisdom') uses the same adjective yattirah applied to Daniel's spirit in verse 12.
Just now the wise men and enchanters were brought before me to read this writing and make its interpretation known to me, but they were unable to explain what it means.
KJV And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not shew the interpretation of the thing:
Notes & Key Terms
Translator Notes
The phrase peshar milletah ('the interpretation of the matter') uses the Aramaic peshar, which denotes not merely translation but the disclosure of hidden meaning. The wise men's failure sets the stage for Daniel's success and reinforces the theme that divine mysteries are accessible only through divine revelation.
But I have heard about you, that you can give interpretations and solve difficult problems. Now, if you are able to read the writing and make its interpretation known to me, you will be clothed in purple, you will wear a gold chain around your neck, and you will rule as the third highest in the kingdom."
KJV And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.
Notes & Key Terms
Translator Notes
Belshazzar repeats the same reward offered to the wise men in verse 7. The 'third' (talta) position in the kingdom reflects the historical reality that Belshazzar himself held the second position under his father Nabonidus. This is the highest rank he has the authority to confer.
Then Daniel responded and said before the king, "Keep your gifts for yourself and give your rewards to someone else. Nevertheless, I will read the writing for the king and make the interpretation known to him.
KJV Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.
Notes & Key Terms
Translator Notes
Daniel's refusal of gifts (mattenatak lakh lehevyan, 'let your gifts be yours') sets him apart from the professional diviners who serve for pay. This echoes his independence from the king's food in chapter 1. Daniel's authority comes from God, not from royal patronage, and he will not create even the appearance of being bought.
The word nevazbevatak ('your rewards/gifts') is a Persian loanword, reflecting the administrative vocabulary of the imperial court.
As for you, O king — the Most High God gave your predecessor Nebuchadnezzar kingship, greatness, glory, and majesty.
KJV O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:
Notes & Key Terms
Translator Notes
Daniel addresses Belshazzar but begins with a lesson about Nebuchadnezzar, establishing a pattern: what happened to the predecessor is about to happen to the successor. The title Elaha Illaya ('Most High God') is the Aramaic equivalent of Hebrew El Elyon, asserting divine sovereignty over all earthly kings.
Four gifts are listed — malkuta ('kingship'), revuta ('greatness'), yeqara ('glory/honor'), and hadrah ('majesty/splendor') — each given by God, not earned by Nebuchadnezzar.
Because of the greatness that God gave him, all peoples, nations, and languages trembled and feared before him. Whoever he wished, he killed; whoever he wished, he kept alive; whoever he wished, he elevated; and whoever he wished, he brought low.
KJV And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down.
Notes & Key Terms
Translator Notes
The fourfold repetition of di-havah tsave ('whoever he wished') creates a portrait of absolute royal power — life, death, promotion, demotion — all at the king's whim. But Daniel's framing is crucial: this power was given (yehav) by God, not seized by Nebuchadnezzar. The sovereign who grants it can also revoke it.
The phrase ammayya ummayya velishannayya ('peoples, nations, and languages') is Daniel's standard formula for universal humanity (cf. 3:4, 7; 4:1; 6:25; 7:14).
But when his heart became arrogant and his spirit hardened in pride, he was deposed from his royal throne, and his honor was stripped from him.
KJV But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him:
Notes & Key Terms
Translator Notes
The verb rim ('was lifted up, became exalted') describes the root sin: Nebuchadnezzar's heart elevated itself beyond its proper station. The verb tiqefat ('hardened, grew strong') combined with lahazadah ('in arrogance, presumptuously') depicts a spirit that has calcified in self-importance. This recalls Nebuchadnezzar's madness narrative in chapter 4.
He was driven away from human society, his mind became like that of an animal, and he lived among the wild donkeys. He was fed grass like cattle, and his body was drenched with the dew of heaven — until he acknowledged that the Most High God rules over human kingdoms and sets over them whoever he chooses.
KJV And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.
Notes & Key Terms
Translator Notes
This verse condenses the entire narrative of chapter 4 into a single sentence. The phrase libbeh im cheyvata shavvi ('his heart/mind was made equal with the beasts') describes the loss of human rationality — not a physical transformation but a mental dissolution.
The lesson Nebuchadnezzar eventually learned — that the Most High rules over human kingdoms — is precisely the lesson Belshazzar has failed to learn. Daniel is building his case: ignorance is no excuse, because the precedent is in living memory.
Yet you, his successor Belshazzar — you have not humbled your heart, even though you knew all of this.
KJV And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this;
Notes & Key Terms
Translator Notes
The pronoun 'you' (ant) is emphatic — Daniel is drawing a direct, personal contrast. The phrase la hashpelet libbakh ('you have not brought low your heart') is the exact opposite of what happened to Nebuchadnezzar. Where the predecessor was humbled by divine force, the successor should have humbled himself voluntarily. The phrase kol-qavel di kol-denah yeda'ta ('even though you knew all this') eliminates any defense of ignorance.
Instead, you have exalted yourself against the Lord of heaven. The vessels from his house were brought before you, and you and your nobles, your wives and your consorts, drank wine from them. You praised gods of silver and gold, bronze and iron, wood and stone — gods that cannot see, cannot hear, and know nothing. But the God who holds your very breath in his hand and who controls all your ways — him you have not honored.
KJV But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified:
Notes & Key Terms
Translator Notes
Daniel's indictment has three charges: (1) self-exaltation against the Lord of heaven (Mare Shemayya), (2) desecration of temple vessels, and (3) praising dead idols while dishonoring the living God. The climactic contrast — gods that 'cannot see, cannot hear, and know nothing' versus the God who 'holds your breath in his hand' — echoes the idol polemic of Psalm 115:4-8 and Isaiah 44:9-20.
The phrase di nishmtakh bi-ydeh ('who holds your breath/life in his hand') makes the point devastatingly personal: the very breath Belshazzar used to praise dead idols was on loan from the living God.
Therefore the hand was sent from his presence, and this inscription was written.
KJV Then was the part of the hand sent from him, and this writing was written.
Notes & Key Terms
Translator Notes
The Aramaic min-qadamohi ('from his presence') refers to God — the hand was sent from God. Daniel identifies the author of the inscription: it is not a random omen but a deliberate divine communication. The verb reshim ('was inscribed/written') carries the weight of official decree — this is not graffiti but a divine verdict.
This is the inscription that was written: MENE, MENE, TEKEL, and PARSIN.
KJV And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN.
Notes & Key Terms
Translator Notes
The four words — MENE MENE TEKEL PARSIN — function on multiple levels simultaneously. As nouns, they are units of weight: a mina, a mina, a shekel, and half-minas (parsin is the plural of peres, a half-mina). As verbs (which Daniel will unpack in the following verses), they mean 'numbered, numbered, weighed, and divided.' The wordplay is untranslatable — it would be like writing 'pound, pound, ounce, quarters' and having each word also be a verb of judgment.
We preserve the Aramaic words untranslated in the rendering, as they are proper to the inscription itself. The KJV's 'UPHARSIN' includes the Aramaic conjunction u- ('and'); we render as 'and PARSIN' for clarity while noting both forms.
This is the interpretation of the matter: MENE — God has numbered your kingdom and brought it to an end.
KJV This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it.
Notes & Key Terms
Translator Notes
Daniel interprets mene as the verb mena ('to number, to count'). The phrase menah elaha malkutak vehashlemah ('God has numbered your kingdom and completed it') means God has tallied the full count of Belshazzar's reign and determined it is finished. The verb hashlemah ('completed, finished, brought to an end') is devastating — the kingdom is not just threatened but concluded.
TEKEL — you have been weighed on the scales and found deficient.
KJV TEKEL; Thou art weighed in the balances, and art found wanting.
Notes & Key Terms
Translator Notes
Daniel interprets tekel as the verb teqal ('to weigh'). The image is of a merchant's balance — Belshazzar has been placed on God's scales and the measurement has come up short. The Aramaic chassir ('lacking, deficient, wanting') is a commercial term for underweight goods. The metaphor is striking: the king of the greatest empire on earth does not have sufficient moral weight to register on God's scales.
This verse has become one of the most quoted lines in the Hebrew Bible, entering dozens of languages as a proverb for being judged and found inadequate.
PERES — your kingdom has been divided and given to the Medes and Persians.
KJV PERES; Thy kingdom is divided, and given to the Medes and Persians.
Notes & Key Terms
Translator Notes
Daniel switches from the plural parsin (v. 25) to the singular peres for the interpretation, unlocking the triple wordplay: (1) peres as a verb means 'divided,' (2) as a noun it means 'half-mina' (a unit of weight, continuing the scale metaphor), and (3) it puns on Paras ('Persia'). The kingdom is not merely falling — it is being specifically transferred to the Medo-Persian empire. The wordplay is the key the wise men could not find: the inscription is simultaneously a list of weights, a sequence of divine verdicts, and an identification of the conqueror.
Then Belshazzar gave the command, and Daniel was clothed in purple, a gold chain was placed around his neck, and a proclamation was issued concerning him that he would rule as the third highest in the kingdom.
KJV Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom.
Notes & Key Terms
Translator Notes
The bitter irony is that Belshazzar honors Daniel for delivering a death sentence against his own kingdom. The rewards are now meaningless — Daniel receives authority over a kingdom that will fall within hours. Whether Belshazzar is honoring his word despite the devastating interpretation, or whether he is acting in denial, the text does not say.
That very night, Belshazzar the Chaldean king was killed.
KJV In that night was Belshazzar the king of the Chaldeans slain.
Notes & Key Terms
Translator Notes
The sentence is starkly brief — eight Aramaic words for the fall of Babylon. The phrase beh beleilya ('in that night itself') emphasizes the immediacy: the banquet, the writing, the interpretation, and the death all occur within a single night. The passive verb qetil ('was killed') does not identify the killer. Babylonian records indicate that Cyrus's general Ugbaru (Gobryas) entered Babylon with minimal resistance on the night of October 12, 539 BCE, possibly during a festival.
The contrast between verse 1 (lavish banquet) and verse 30 (assassination) could not be sharper. The empire that seemed invincible at dinner is destroyed by dawn.
And Darius the Mede received the kingdom at the age of sixty-two.
KJV And Darius the Median took the kingdom, being about threescore and two years old.
Notes & Key Terms
Translator Notes
This verse is numbered as 6:1 in some versification traditions (the Hebrew/Aramaic text places it at the end of chapter 5). The identity of 'Darius the Mede' remains one of the most discussed historical questions in Daniel studies. No figure by this name appears in Babylonian or Persian records for the conquest of Babylon — Cyrus the Persian is the attested conqueror. Proposed identifications include Gubaru/Gobryas (a governor appointed by Cyrus), Cyaxares II (known from Xenophon), or Cyrus himself under a Median throne name. We render as the text reads without imposing a solution.
The verb qabbel ('received') rather than 'took' or 'conquered' suggests a transfer of authority rather than a military seizure — consistent with the historical record of Babylon's relatively peaceful capitulation to Cyrus.