TRV
Translation
King James Version
Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied.
Complete Jewish Bible
Then King Belshatzar became terrified; his face turned pale, and his lords were thrown into confusion.
Berean Standard Bible
Then King Belshazzar became even more terrified, his face grew even more pale, and his nobles were bewildered.
American Standard Version
Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were perplexed.
World English Bible Messianic
Then was king Belshazzar greatly troubled, and his face was changed in him, and his lords were perplexed.
Geneva Bible (1599)
Then was King Belshazzar greatly troubled, and his countenance was changed in him, and his princes were astonied.
Young's Literal Translation
then the king Belshazzar is greatly troubled, and his countenance is changing in him, and his great men are perplexed.
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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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Theodoret of CyrusAD 458
COMMENTARY ON DANIEL 5:9
From this it is clear that the Lord was concerned for the welfare of the others and did not take the king’s life on the spot, instead giving a glimpse of the writer’s fingers. But having startled him by this and instilled fear, he caused the wise men of the Chaldeans to be summoned and showed up their falsity and weakness while producing the need for Daniel’s wisdom so as through his tongue to accredit him and benefit the others, and with this happening to inflict punishment at that stage on the impious king.
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 5:9 powerfully depicts the escalating terror and profound discomposure that gripped King Belshazzar and his high-ranking officials immediately following the supernatural appearance of the handwriting on the palace wall. Beyond his initial shock, the king's distress intensified into a visible, physical alteration of his countenance, signifying his utter loss of control and dignity, while his lords were simultaneously struck with a collective sense of overwhelming bewilderment and paralysis. This verse dramatically underscores the immediate and pervasive impact of divine judgment and revelation upon those who have defiantly challenged God's authority, highlighting the absolute futility of human power and wisdom when confronted by the Almighty.
CONTEXT
Literary Context: This verse is strategically placed within the dramatic narrative of Daniel 5, serving as a pivotal moment of escalating crisis. It follows the blasphemous feast where King Belshazzar, in an act of profound defiance, desecrated the sacred vessels from the Jerusalem temple (Daniel 5:1-4). The appearance of the disembodied hand writing an ominous message on the wall (Daniel 5:5) immediately precedes this verse, causing Belshazzar's initial, visceral reaction of terror and physical weakening (Daniel 5:6). Daniel 5:7-8 then detail the king's desperate but futile attempts to find an interpretation from his Chaldean wise men, astrologers, and soothsayers, who utterly fail to decipher the divine message. Thus, Daniel 5:9 encapsulates the deepening crisis and the widespread panic that grips the court as the king's terror becomes contagious, magnified by the inability of his trusted advisors to provide any relief or understanding. This collective helplessness sets the stage for the queen mother's intervention and the eventual summoning of Daniel, the only one capable of interpreting God's word (Daniel 5:10-12).
Historical & Cultural Context: The events of Daniel 5 are set in Babylon during the final days of the Neo-Babylonian Empire, specifically during the co-regency of Belshazzar with his father, Nabonidus. The feast itself, a grand display of power and revelry, was likely held amidst the looming threat of the Persian army under Cyrus, which was reportedly at the gates of Babylon. Belshazzar's act of using the sacred vessels from the Jerusalem temple, plundered by Nebuchadnezzar (Daniel 1:2), was not merely a sign of extravagance but a profound act of sacrilege and a direct affront to the God of Israel. In ancient Near Eastern cultures, omens, portents, and divine signs were taken with extreme seriousness, believed to directly influence human affairs and royal destiny. The inability of the king's most learned advisors to interpret such a sign would have been a source of immense fear, shame, and a clear signal of divine displeasure and impending doom for the kingdom. The descriptions of Belshazzar's "countenance changed" and his lords being "astonied" are culturally accurate and understandable responses to a perceived supernatural threat in a worldview where divine intervention was a tangible reality.
Key Themes: Daniel 5:9 powerfully contributes to several overarching themes within the book of Daniel. Firstly, it starkly highlights the sovereignty of God over all earthly rulers and empires. Belshazzar's profound terror demonstrates that even the most powerful human king is utterly helpless and exposed before the divine will, a direct contrast to God's unshakeable dominion (Daniel 4:34-35). Secondly, it underscores the theme of divine judgment against human pride and blasphemy. Belshazzar's audacious profanation of sacred objects and his arrogant disregard for God's holiness directly precipitates this terrifying encounter with judgment, echoing the warnings against pride found elsewhere in scripture (Proverbs 16:18). Thirdly, the verse exemplifies the inadequacy of human wisdom and worldly power when confronted with divine revelation. The utter failure of Babylon's most learned men to interpret the writing emphasizes that true understanding and deliverance come only from God, a theme consistently demonstrated through Daniel's prophetic ministry and his ability to interpret dreams and visions (Daniel 2:27-28). Finally, the widespread panic among the king and his court illustrates the contagious nature of fear in the face of an unexplainable, supernatural threat, setting the stage for God's ultimate revelation and the subsequent fall of Babylon.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Daniel 5:9 employs several powerful literary devices to convey the depth of the king's and his court's terror. Hyperbole is evident in the description of Belshazzar being "greatly troubled," emphasizing the extreme and overwhelming nature of his fear, far beyond ordinary distress. The phrase "his countenance was changed" utilizes potent Imagery, allowing the reader to visualize the king's pale, perhaps trembling, face, reflecting his inner turmoil and the shattering of his regal composure. This also functions as a form of Metonymy, where the change in his facial appearance stands in for the complete collapse of his inner state and kingly authority. The parallel experience of "his lords were astonied" creates Parallelism, reinforcing the pervasive and overwhelming nature of the fear, demonstrating that the divine judgment affected not just the king but his entire ruling elite. The entire scene is steeped in Pathos, evoking a profound sense of dread, helplessness, and even pity for the king and his court, who are utterly powerless before an unseen, divine power. This dramatic portrayal heightens the sense of impending doom and divine judgment that is about to fall upon Babylon.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 5:9 serves as a stark theological commentary on the immediate and overwhelming consequences of human pride and defiance against God. Belshazzar's profound terror is a visceral response to the manifestation of divine judgment, a dreadful fear born of unrepentant sin confronting holy power, distinct from the reverent "fear of the Lord" that is the beginning of wisdom. This scene demonstrates unequivocally that no earthly authority, no matter how grand or seemingly secure, can withstand God's righteous wrath or thwart His sovereign decrees. It highlights the ultimate futility of human arrogance and self-sufficiency when confronted with the absolute, unchallengeable sovereignty of the Almighty.
REFLECTION AND APPLICATION
The scene in Daniel 5:9 offers profound and enduring lessons for contemporary life. Belshazzar's terror, a direct consequence of his blasphemous defiance and arrogant disregard for God's holiness, serves as a powerful reminder that there are ultimate, inescapable consequences for ignoring or actively opposing the divine. In a world often characterized by self-sufficiency, a relentless pursuit of power, and a casual disregard for spiritual authority, this passage calls us to sober reflection on the nature of true power and the source of genuine wisdom. We are prone to trust in our own intellect, our accumulated resources, or the stability of our societal structures, much like Belshazzar trusted his Chaldean wise men, only to find them utterly inadequate when confronted with life's most profound challenges or the undeniable reality of divine accountability. The "changed countenance" and "astonied" lords remind us that outward appearances, worldly status, or even collective human wisdom offer no shield against the consequences of unrepentant sin or the direct intervention of God. Instead of a terror that paralyzes and leads to destruction, we are called to cultivate a reverent "fear of the Lord" that leads to life, wisdom, and humility, recognizing God's supreme authority and seeking His guidance in all things, thereby finding true peace and security.
Questions for Reflection
FAQ
What was the significance of Belshazzar's 'countenance being changed'?
Answer: The changing of Belshazzar's countenance (his facial expression) was a highly significant physical manifestation of his extreme terror and profound inner turmoil. In ancient Near Eastern cultures, a king's composure, dignified bearing, and confident appearance were crucial symbols of his authority, stability, and divine favor. For his face to visibly alter, perhaps turning pale, trembling, or contorted with fear, indicated a complete and public loss of his regal composure and an overwhelming sense of dread. It publicly revealed his profound helplessness and the shattering of his pride in the face of an undeniable, supernatural threat, signaling to everyone present that something truly terrifying and beyond human control was at play. This visible sign confirmed the depth of his fear, as described in Daniel 5:6, and underscored the immediate, unescapable impact of divine judgment upon his very being.
Why were the lords 'astonied'?
Answer: The lords were "astonied" (meaning utterly stunned, perplexed, or bewildered) because they, like Belshazzar, were confronted with an inexplicable and terrifying divine manifestation. Their shock stemmed from several factors: the sudden, supernatural appearance of the handwriting; the ominous nature of the message itself, even if unreadable to them; and critically, the complete and humiliating failure of their own wise men, astrologers, and soothsayers—the very people they relied upon for such interpretations—to provide any understanding or solution. Their astonishment reflected their shared helplessness and the chilling realization that they were facing a power far beyond their control or comprehension, a power that threatened their king, their kingdom, and their very lives. This collective bewilderment underscored the pervasive nature of the divine judgment and the utter inadequacy of all human wisdom and worldly power in the face of God's revelation, a theme prevalent throughout the book of Daniel.
CHRIST-CENTERED FULFILLMENT
The terror of Belshazzar and his lords in Daniel 5:9, born of unrepentant sin confronting divine judgment, finds its ultimate fulfillment and profound contrast in the person and work of Jesus Christ. Belshazzar's fear was a dreadful, paralyzing dread of a holy God whom he had defied, leading to his kingdom's downfall. In stark contrast, Christ, the true King, voluntarily faced the full wrath of God on the cross, not for His own sin, but for ours (2 Corinthians 5:21). He endured the ultimate "changing of countenance" in Gethsemane and on Golgotha, bearing the unimaginable weight of human sin and the Father's righteous judgment, so that those who believe in Him might never experience the terrifying judgment that fell upon Belshazzar. While Belshazzar's earthly kingdom was taken from him in a single night, Christ's kingdom is eternal, unshakable, and ever-expanding (Hebrews 12:28). The inability of Babylon's wise men to interpret the divine message points directly to Christ as the very wisdom of God, in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Through Him, we are offered not a terrifying judgment, but a gracious invitation to peace with God and reconciliation (Romans 5:1). The fear that grips the unrepentant in the face of God's holiness is transformed into a reverent awe and love for those who are reconciled to God through the Lamb of God who takes away the sin of the world, offering not terror, but eternal life and joy.