TRV
Translation
King James Version
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.
KJV (with Strong's)
The king H4430 cried H7123 aloud H2429 to bring H5954 in the astrologers H826, the Chaldeans H3779, and the soothsayers H1505. And the king H4430 spake H6032, and said H560 to the wise H2445 men of Babylon H895, Whosoever H606 H3606 shall read H7123 this H1836 writing H3792, and shew H2324 me the interpretation H6591 thereof, shall be clothed H3848 with scarlet H711, and have a chain H2002 of gold H1722 about H5922 his neck H6676, and shall be the third H8523 ruler H7981 in the kingdom H4437.
Complete Jewish Bible
The king cried out to bring in the exorcists, astrologers and diviners. The king said to the sages of Bavel, "Whoever can read this inscription and tell me what it means will be dressed in royal purple, wear a gold chain around his neck and be one of the three men ruling the kingdom."
Berean Standard Bible
The king called out for the enchanters, astrologers, and diviners to be brought in, and he said to these wise men of Babylon, “Whoever reads this inscription and tells me its interpretation will be clothed in purple and have a gold chain placed around his neck, and he will be made the third highest ruler in the kingdom.”
American Standard Version
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 show 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.
World English Bible Messianic
The king cried aloud to bring in the enchanters, the Kasdim, and the soothsayers. The king spoke and said to the wise men of Babylon, Whoever shall read this writing, and show me its interpretation, shall be clothed with purple, and have a chain of gold about his neck, and shall be the third ruler in the kingdom.
Geneva Bible (1599)
Wherefore the King cryed loude, that they should bring the astrologians, the Caldeans and the soothsayers. And the King spake, and sayd to the wise men of Babel, Whosoeuer can reade this writing, and declare me the interpretation thereof, shalbe clothed with purple, and shall haue a chaine of golde about his necke, and shall be the third ruler in the kingdome.
Young's Literal Translation
Call doth the king mightily, to bring up the enchanters, the Chaldeans, and the soothsayers. Answered hath the king, and said to the wise men of Babylon, that, `Any man who doth read this writing, and its interpretation doth shew me, purple he putteth on, and a bracelet of gold is on his neck, and third in the kingdom he doth rule.'
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Commentary on Daniel 5 verses 1–9
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 plaister 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 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.
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 birthday 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 22:12, Isa 22:13. 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, Dan 5:2. 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 27:16, Jer 27:18. Their principal care, at their return, was about these, Ezr 1:7. 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 (Psa 137:3), 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, Dan 5:4. 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 27:7. 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 (Dan 5:1), 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 21:2-4. 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 (Dan 5:5), "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 26:14), 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 (Dan 5:6): 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, Dan 5:7. 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 (Dan 5:8), which increases the king's confusion, Dan 5:9. 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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TertullianAD 220
ON IDOLATRY 18
Now we have to consider the mere ornaments and trappings of office. Each has its proper dress for daily and for ceremonial use. In Egypt and Babylon, the purple robe and gold necklaces were marks of rank, just as provincial priests have their golden wreaths and their robes of state.… But there was a difference in the obligation. They were conferred on men who earned the king’s friendship, simply as a mark of honor.… Purple as such, then, was not yet a mark of high office among the barbarians, but of free birth. Joseph, who had been a slave, and Daniel, who had changed his status by captivity, attained citizenship of Egypt or Babylon by means of the garments that indicated free birth among the barbarians.
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER FIVE
Verse 7. The king therefore cried out vehemently that the magicians should be brought in, and the Chaldeans and the soothsayers..." Forgetting about the experiences of Nebuchadnezzar, he was following after the ancient and ingrained error of his family, so that instead of summoning a prophet of God he summons the magicians and Chaldeans and soothsayers.
"...he shall be clothed in purple and he shall have a golden necklace about his neck." It is, of course, ridiculous of me to argue about matters of gender in a commentary on the prophets; but inasmuch as an ignorant but ostentatious critic has rebuked me for changing "necklace" (torquis) from feminine to masculine, I will make the brief observation that while Cicero and Vergil use "necklace" in the feminine, Livy uses it in the masculine.
"...and he shall be the third man in my kingdom..." That means either that he is to be third in rank after the king, or else one of the three princes of the realm - for we elsewhere read of the tristatai.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Daniel 5:7 captures the immediate and profound terror gripping King Belshazzar as he confronts the mysterious writing on the palace wall. Overwhelmed by a sense of impending doom and the inexplicable nature of the divine inscription, the king frantically summoned his most trusted and esteemed advisors—the astrologers, Chaldeans, and soothsayers—to decipher the enigmatic message. In a desperate attempt to unlock its meaning, he offered an unprecedented array of lavish incentives: royal scarlet robes, a prestigious golden chain, and the highly coveted position of third ruler in the kingdom, signifying the immense stakes and his utter desperation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Daniel 5:7 masterfully employs several literary devices to heighten the drama and underscore its theological message. Hyperbole is evident in the description of the king's reaction, "cried aloud," and particularly in the lavishness of the promised rewards (scarlet, gold chain, third ruler). These exaggerated offerings emphasize the king's extreme fear and the unprecedented nature of the crisis, highlighting his desperation. The immediate failure of these wise men, implied by the need for such a desperate offer, serves as powerful foreshadowing, hinting that true wisdom lies elsewhere and will eventually be revealed by God's chosen servant, Daniel. Furthermore, the scene establishes a stark contrast between the impotent, worldly wisdom of Babylon's pagan advisors and the divine, revelatory wisdom that only the true God can bestow through His prophet. This contrast is central to the book's overarching theological message about God's sovereignty over all earthly powers and false deities.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 5:7 stands as a profound theological statement on the inherent limitations of human wisdom and the ultimate futility of relying on pagan systems when confronted with the sovereign God. Belshazzar's frantic call to his astrologers, Chaldeans, and soothsayers highlights humanity's innate desire for understanding and control, especially in moments of crisis, but also demonstrates the ultimate inadequacy of worldly knowledge and occult practices to discern divine truth. This scene underscores the biblical principle that true wisdom and revelation come solely from God, not from human ingenuity or demonic influence. It sets the stage for the dramatic display of God's power through Daniel's Spirit-empowered insight, contrasting sharply with the impotence of Babylon's spiritual elite. Ultimately, the verse points to God's absolute control over history and His willingness to reveal His will, often through unexpected means, to bring about His purposes and righteous judgment upon those who defy Him.
REFLECTION AND APPLICATION
Belshazzar's desperate plea in Daniel 5:7 offers a timeless reflection on where we instinctively seek wisdom and guidance in our own lives, particularly when faced with overwhelming challenges or moments of divine warning. Like Belshazzar, we often turn first to what is familiar, convenient, or seemingly powerful in the world—be it human experts, popular opinions, self-help strategies, or even our own limited understanding—rather than humbly seeking the true source of wisdom. This passage serves as a stark reminder that worldly counsel, no matter how esteemed, sophisticated, or seemingly profound, is ultimately incapable of providing genuine insight into spiritual matters or the unfolding of divine judgment. When life's "writing on the wall" appears, whether in personal crises, societal upheaval, or spiritual conviction, our first and most crucial step should be to humbly turn to God and His revealed Word. Relying on anything less is to repeat Belshazzar's error, which led to his ultimate downfall. True peace, profound understanding, and lasting solutions come not from deciphering cryptic messages through human means, but from surrendering to the One who speaks clearly and sovereignly through His Spirit and His Word.
Questions for Reflection
FAQ
Who were the "astrologers, Chaldeans, and soothsayers" mentioned in Daniel 5:7?
Answer: These terms refer to various classes of highly respected and influential wise men in ancient Babylon. The "astrologers" (Aramaic: ʼashshâph) were practitioners of celestial divination, interpreting the movements of stars and planets to predict events and advise the king. The "Chaldeans" (Aramaic: Kasday) here refers not to the general ethnic group but specifically to a priestly caste renowned for their deep knowledge of occult arts, magic, and astronomy, often synonymous with the most learned of the wise men. The "soothsayers" (Aramaic: gᵉzar) were diviners who interpreted omens, dreams, and signs, often through various forms of augury or by "cutting out" the future. Belshazzar summoned this comprehensive group because they were considered the kingdom's foremost experts in discerning hidden knowledge and interpreting divine or supernatural phenomena, a role they had previously played for King Nebuchadnezzar in Daniel chapter 2.
What was the significance of the "third ruler" position offered by Belshazzar?
Answer: The offer to make someone the "third ruler in the kingdom" is highly significant and clarifies Belshazzar's own position within the Neo-Babylonian Empire. At this time, Belshazzar was not the sole king of Babylon. His father, Nabonidus, was the primary king, often absent from Babylon on military campaigns or pursuing personal religious interests. Belshazzar served as co-regent, effectively the second in command, handling the day-to-day affairs of the kingdom. Therefore, to be "third ruler" meant to hold the highest possible position of power and authority beneath the two reigning monarchs, a truly immense reward that underscored the king's desperation and the perceived impossibility of the task. This detail is historically accurate and aligns with extrabiblical records of the Neo-Babylonian Empire, providing a crucial insight into the political structure of the time.
Why did King Belshazzar offer such lavish rewards for the interpretation of the writing?
Answer: Belshazzar offered extravagant rewards—scarlet clothing (a symbol of royalty and high honor), a gold chain (a mark of high distinction and authority), and the position of third ruler (the highest possible political office below the co-regents)—due to the intense fear and profound crisis he faced. The mysterious writing on the wall was a direct, terrifying manifestation of divine power, an omen of unknown but clearly ominous significance. The king was desperate for an immediate interpretation to understand the threat and, he hoped, to avert the impending doom. The lavishness of the rewards highlights the extreme value he placed on solving this mystery, demonstrating his profound distress and the perceived inability of his current advisors to provide the answer. It also underscores the high stakes involved, as the very fate of his kingdom and his own life seemed to hang in the balance.
CHRIST-CENTERED FULFILLMENT
The dramatic scene in Daniel 5:7, where King Belshazzar desperately seeks an interpreter for the mysterious writing, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Belshazzar's frantic search for someone to reveal hidden truth mirrors humanity's universal need for divine revelation, a need that no human wisdom or pagan practice can truly satisfy. Just as Daniel, empowered by the Spirit of God, was the only one capable of interpreting the divine message and declaring God's judgment and sovereign plan (Daniel 5:17-28), so too is Jesus Christ the ultimate revealer of God's will and the one through whom all divine mysteries are made known. He is the very Logos of God, the Word made flesh (John 1:1-3), who perfectly interprets the Father's heart and mind, revealing Him to humanity (John 1:18).
Belshazzar's judgment, announced by Daniel, foreshadows the ultimate judgment that will be executed by Christ, who holds all authority in heaven and on earth (Matthew 28:18). Furthermore, the inability of Babylon's wise men to interpret the writing highlights the futility of human wisdom apart from God, a profound theme echoed in the New Testament where Christ is proclaimed as the "wisdom of God" (1 Corinthians 1:24) and the one in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Ultimately, Jesus is the one who "reads" the divine will, "interprets" its meaning for humanity, and brings about its fulfillment, offering not temporary rewards but eternal life and a place in His everlasting kingdom to those who believe in Him (John 3:16).