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Selected Verse: Daniel 5:13 - King James

Verse	Translation	Text
Da 5:13	King James	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?

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
the captivity of Judah--the captive Jews residing in Babylon.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

the captivity of Judah--the captive Jews residing in Babylon.

Notes on the Bible, by Albert Barnes, [1834]
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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
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 Deu 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 Sa1 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, Exo 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 Deu 4:28, cf. with the fuller account Psa 115:5., Psa 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, Zac 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; Isa 58:7; Psa 69:32), but also in the Chald., Kg2 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; Psa 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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

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 Deu 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 Sa1 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, Exo 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 Deu 4:28, cf. with the fuller account Psa 115:5., Psa 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, Zac 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; Isa 58:7; Psa 69:32), but also in the Chald., Kg2 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; Psa 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.

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¹ In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.
² And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god.
³ And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes;

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 And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes;

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;

³¹ And Darius the Median took the kingdom, being about threescore and two years old.

²⁵ And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN.

¹⁰ Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.

⁶ Let me be weighed in an even balance, that God may know mine integrity.

⁴ And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes.

³⁹ And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds his lap full, and came and shred them into the pot of pottage: for they knew them not.

³² The humble shall see this, and be glad: and your heart shall live that seek God.

⁷ Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?

⁴ Nevertheless these shall ye not eat of them that chew the cud, or of them that divide the hoof: as the camel, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.

¹⁶ For, lo, I will raise up a shepherd in the land, which shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces.

²⁸ PERES; Thy kingdom is divided, and given to the Medes and Persians.

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.

²⁵ And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN.

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.

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.

²⁴ Then was the part of the hand sent from him; and this writing was written.

²³ O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps.

²² And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?

¹⁰ In whose hand is the soul of every living thing, and the breath of all mankind.

¹⁵ The idols of the heathen are silver and gold, the work of men's hands.

⁵ They have mouths, but they speak not: eyes have they, but they see not:

²⁸ And there ye shall serve gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell.

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.

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:

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.

²² It is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth.

¹⁴ He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches:

²⁰ The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth;

⁴ Then an herald cried aloud, To you it is commanded, O people, nations, and languages,

¹³ And he hardened Pharaoh's heart, that he hearkened not unto them; as the LORD had said.

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.

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:

⁶ The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up.
⁷ The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up.

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.

³⁹ See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.

³ Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up.

⁴ Then an herald cried aloud, To you it is commanded, O people, nations, and languages,

¹⁸ O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:

²² And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this;

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.

²⁴ Then was the part of the hand sent from him; and this writing was written.

²² And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this;

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.

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.

²⁹ Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.

¹⁰ The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king's matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.

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.

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:

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.

⁴⁸ Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon.

³³ The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws.