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Selected Verse: Daniel 5:13 - Strong Concordance

Verse	Translation	Text
Da 5:13	Strong Concordance	Then [0116] was Daniel [01841] brought in [05954] before [06925] the king [04430]. And the king [04430] spake [06032] and said [0560] unto Daniel [01841], Art thou [0607] that Daniel [01841], which art of [04481] the children [01123] of the captivity [01547] of Judah [03061], whom the king [04430] my father [02] brought [0858] out of [04481] Jewry [03061]?
	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 [07969] year [08141] of the reign [04438] of Jehoiakim [03079] king [04428] of Judah [03063] came [0935] Nebuchadnezzar [05019] king [04428] of Babylon [0894] unto Jerusalem [03389], and besieged [06696] it.
² And the Lord [0136] gave [05414] Jehoiakim [03079] king [04428] of Judah [03063] into his hand [03027], with part [07117] of the vessels [03627] of the house [01004] of God [0430]: which he carried [0935] into the land [0776] of Shinar [08152] to the house [01004] of his god [0430]; and he brought [0935] the vessels [03627] into the treasure [0214] house [01004] of his god [0430].
³ And the king [04428] spake [0559] unto Ashpenaz [0828] the master [07227] of his eunuchs [05631], that he should bring [0935] certain of the children [01121] of Israel [03478], and of the king's [04410] seed [02233], and of the princes [06579];

¹ Belshazzar [01113] the king [04430] made [05648] a great [07229] feast [03900] to a thousand [0506] of his lords [07261], and drank [08355] wine [02562] before [06903] the thousand [0506].

² Belshazzar [01113], whiles he tasted [02942] the wine [02562], commanded [0560] to bring [0858] the golden [01722] and silver [03702] vessels [03984] which his father [02] Nebuchadnezzar [05020] had taken [05312] out of [04481] the temple [01965] which was in Jerusalem [03390]; that the king [04430], and his princes [07261], his wives [07695], and his concubines [03904], might drink [08355] therein.

³ And the king [04428] spake [0559] unto Ashpenaz [0828] the master [07227] of his eunuchs [05631], that he should bring [0935] certain of the children [01121] of Israel [03478], and of the king's [04410] seed [02233], and of the princes [06579];

¹¹ There is [0383] a man [01400] in thy kingdom [04437], in whom is the spirit [07308] of the holy [06922] gods [0426]; and in the days [03118] of thy father [02] light [05094] and understanding [07924] and wisdom [02452], like the wisdom [02452] of the gods [0426], was found [07912] in him; whom the king [04430] Nebuchadnezzar [05020] thy father [02], the king [04430], I say, thy father [02], made [06966] master [07229] of the magicians [02749], astrologers [0826], Chaldeans [03779], and soothsayers [01505];

³¹ And Darius [01868] the Median [04077] took [06902] the kingdom [04437], being about threescore [08361] and two [08648] years [08140] old [01247].

²⁵ And this [01836] is the writing [03792] that was written [07560], MENE [04484], MENE [04484], TEKEL [08625], UPHARSIN [06537].

¹⁰ Trust [0982] not in oppression [06233], and become not vain [01891] in robbery [01498]: if riches [02428] increase [05107], set [07896] not your heart [03820] upon them.

⁶ Let me be weighed [08254] in an even [06664] balance [03976], that God [0433] may know [03045] mine integrity [08538].

⁴ And he went in [0935] unto Hagar [01904], and she conceived [02029]: and when she saw [07200] that she had conceived [02029], her mistress [01404] was despised [07043] in her eyes [05869].

³⁹ And one [0259] went out [03318] into the field [07704] to gather [03950] herbs [0219], and found [04672] a wild [07704] vine [01612], and gathered [03950] thereof wild [07704] gourds [06498] his lap [0899] full [04393], and came [0935] and shred [06398] them into the pot [05518] of pottage [05138]: for they knew [03045] them not.

³² The humble [06035] shall see [07200] this, and be glad [08055]: and your heart [03824] shall live [02421] that seek [01875] God [0430].

⁷ Is it not to deal [06536] thy bread [03899] to the hungry [07457], and that thou bring [0935] the poor [06041] that are cast out [04788] to thy house [01004]? when thou seest [07200] the naked [06174], that thou cover [03680] him; and that thou hide [05956] not thyself from thine own flesh [01320]?

⁴ Nevertheless [0389] these shall ye not eat [0398] of them that chew [05927] the cud [01625], or of them that divide [06536] the hoof [06541]: as the camel [01581], because he cheweth [05927] the cud [01625], but divideth [06536] not the hoof [06541]; he is unclean [02931] unto you.

¹⁶ For, lo, I will raise up [06965] a shepherd [07462] in the land [0776], which shall not visit [06485] those that be cut off [03582], neither shall seek [01245] the young one [05289], nor heal [07495] that that is broken [07665], nor feed [03557] that that standeth [05324] still: but he shall eat [0398] the flesh [01320] of the fat [01277], and tear [06561] their claws [06541] in pieces [06561].

²⁸ PERES [06537]; Thy kingdom [04437] is divided [06537], and given [03052] to the Medes [04076] and Persians [06540].

²⁶ This [01836] is the interpretation [06591] of the thing [04406]: MENE [04484]; God [0426] hath numbered [04483] thy kingdom [04437], and finished [08000] it.
²⁷ TEKEL [08625]; Thou art weighed [08625] in the balances [03977], and art found [07912] wanting [02627].
²⁸ PERES [06537]; Thy kingdom [04437] is divided [06537], and given [03052] to the Medes [04076] and Persians [06540].

²⁵ And this [01836] is the writing [03792] that was written [07560], MENE [04484], MENE [04484], TEKEL [08625], UPHARSIN [06537].

²⁵ And this [01836] is the writing [03792] that was written [07560], MENE [04484], MENE [04484], TEKEL [08625], UPHARSIN [06537].
²⁶ This [01836] is the interpretation [06591] of the thing [04406]: MENE [04484]; God [0426] hath numbered [04483] thy kingdom [04437], and finished [08000] it.
²⁷ TEKEL [08625]; Thou art weighed [08625] in the balances [03977], and art found [07912] wanting [02627].
²⁸ PERES [06537]; Thy kingdom [04437] is divided [06537], and given [03052] to the Medes [04076] and Persians [06540].

⁵ In the same hour [08160] came forth [05312] fingers [0677] of a man's [0606] hand [03028], and wrote [03790] over against [06903] the candlestick [05043] upon [05922] the plaister [01528] of the wall [03797] of the king's [04430] palace [01965]: and the king [04430] saw [02370] the part [06447] of the hand [03028] that wrote [03790].

²⁴ Then [0116] was the part [06447] of the hand [03028] sent [07972] from [04481] him [06925]; and this [01836] writing [03792] was written [07560].

²³ O LORD [03068], I know [03045] that the way [01870] of man [0120] is not in himself: it is not in man [0376] that walketh [01980] to direct [03559] his steps [06806].

²² And they fell [05307] upon their faces [06440], and said [0559], O God [0410], the God [0430] of the spirits [07307] of all flesh [01320], shall one [0259] man [0376] sin [02398], and wilt thou be wroth [07107] with all the congregation [05712]?

¹⁰ In whose hand [03027] is the soul [05315] of every living thing [02416], and the breath [07307] of all mankind [0376] [01320].

¹⁵ The idols [06091] of the heathen [01471] are silver [03701] and gold [02091], the work [04639] of men's [0120] hands [03027].

⁵ They have mouths [06310], but they speak [01696] not: eyes [05869] have they, but they see [07200] not:

²⁸ And there ye shall serve [05647] gods [0430], the work [04639] of men's [0120] hands [03027], wood [06086] and stone [068], which neither see [07200], nor hear [08085], nor eat [0398], nor smell [07306].

³ Then [0116] they brought [0858] the golden [01722] vessels [03984] that were taken [05312] out of [04481] the temple [01965] of the house [01005] of God [0426] which was at Jerusalem [03390]; and the king [04430], and his princes [07261], his wives [07695], and his concubines [03904], drank [08355] in them.

²³ But hast lifted up [07313] thyself against [05922] the Lord [04756] of heaven [08065]; and they have brought [0858] the vessels [03984] of his house [01005] before [06925] thee, and thou [0607], and thy lords [07261], thy wives [07695], and thy concubines [03904], have drunk [08355] wine [02562] in them; and thou hast praised [07624] the gods [0426] of silver [03702], and gold [01722], of brass [05174], iron [06523], wood [0636], and stone [069], which see [02370] not [03809], nor [03809] hear [08086], nor [03809] know [03046]: and the God [0426] in whose hand [03028] thy breath [05396] is, and whose are all [03606] thy ways [0735], hast thou not [03809] glorified [01922]:

²² And thou [0607] his son [01247], O Belshazzar [01113], hast not [03809] humbled [08214] thine heart [03825], though [06903] thou knewest [03046] all [03606] this [01836];
²³ But hast lifted up [07313] thyself against [05922] the Lord [04756] of heaven [08065]; and they have brought [0858] the vessels [03984] of his house [01005] before [06925] thee, and thou [0607], and thy lords [07261], thy wives [07695], and thy concubines [03904], have drunk [08355] wine [02562] in them; and thou hast praised [07624] the gods [0426] of silver [03702], and gold [01722], of brass [05174], iron [06523], wood [0636], and stone [069], which see [02370] not [03809], nor [03809] hear [08086], nor [03809] know [03046]: and the God [0426] in whose hand [03028] thy breath [05396] is, and whose are all [03606] thy ways [0735], hast thou not [03809] glorified [01922]:
²⁴ Then [0116] was the part [06447] of the hand [03028] sent [07972] from [04481] him [06925]; and this [01836] writing [03792] was written [07560].

²² It is thou [0607], O king [04430], that art grown [07236] and become strong [08631]: for thy greatness [07238] is grown [07236], and reacheth [04291] unto heaven [08065], and thy dominion [07985] to the end [05491] of the earth [0772].

¹⁴ He cried [07123] aloud [02429], and said [0560] thus [03652], Hew down [01414] the tree [0363], and cut off [07113] his branches [06056], shake off [05426] his leaves [06074], and scatter [0921] his fruit [04]: let the beasts [02423] get away [05111] from [04481] under it [08479], and the fowls [06853] from [04481] his branches [06056]:

²⁰ The tree [0363] that thou sawest [02370], which grew [07236], and was strong [08631], whose height [07314] reached [04291] unto the heaven [08065], and the sight [02379] thereof to all [03606] the earth [0772];

⁴ Then an herald [03744] cried [07123] aloud [02429], To you it is commanded [0560], O people [05972], nations [0524], and languages [03961],

¹³ And he hardened [02388] Pharaoh's [06547] heart [03820], that he hearkened [08085] not unto them; as the LORD [03068] had said [01696].

²¹ And he was driven [02957] from [04481] the sons [01123] of men [0606]; and his heart [03825] was made [07739] like [05974] the beasts [02423], and his dwelling [04070] was with the wild asses [06167]: they fed [02939] him with grass [06211] like oxen [08450], and his body [01655] was wet [06647] with the dew [02920] of heaven [08065]; till [05705] he knew [03046] that the most high [05943] God [0426] ruled [07990] in the kingdom [04437] of men [0606], and that he appointeth [06966] over [05922] it whomsoever [04479] he will [06634].

²⁰ But when his heart [03825] was lifted up [07313], and his mind [07308] hardened [08631] in pride [02103], he was deposed [05182] from [04481] his kingly [04437] throne [03764], and they took [05709] his glory [03367] from him [04481]:

⁶ The LORD [03068] killeth [04191], and maketh alive [02421]: he bringeth down [03381] to the grave [07585], and bringeth up [05927].
⁷ The LORD [03068] maketh poor [03423], and maketh rich [06238]: he bringeth low [08213], and [0637] lifteth up [07311].

¹⁹ And for [04481] the majesty [07238] that he gave [03052] him, all [03606] people [05972], nations [0524], and languages [03961], trembled [01934] [02112] and feared [01763] before [04481] him [06925]: whom he would [01934] [06634] he slew [01934] [06992]; and whom he would [01934] [06634] he kept alive [01934] [02418]; and whom he would [01934] [06634] he set up [01934] [07313]; and whom he would [01934] [06634] he put down [01934] [08214].

³⁹ See [07200] now that I, even I, am he, and there is no god [0430] with me: I kill [04191], and I make alive [02421]; I wound [04272], and I heal [07495]: neither is there any that can deliver [05337] out of my hand [03027].

³ Then [0116] the princes [0324], the governors [05460], and captains [06347], the judges [0148], the treasurers [01411], the counsellors [01884], the sheriffs [08614], and all [03606] the rulers [07984] of the provinces [04083], were gathered together [03673] unto the dedication [02597] of the image [06755] that Nebuchadnezzar [05020] the king [04430] had set up [06966]; and they stood [06966] before [06903] the image [06755] that Nebuchadnezzar [05020] had set up [06966].

⁴ Then an herald [03744] cried [07123] aloud [02429], To you it is commanded [0560], O people [05972], nations [0524], and languages [03961],

¹⁸ O thou [0607] king [04430], the most high [05943] God [0426] gave [03052] Nebuchadnezzar [05020] thy father [02] a kingdom [04437], and majesty [07238], and glory [03367], and honour [01923]:

²² And thou [0607] his son [01247], O Belshazzar [01113], hast not [03809] humbled [08214] thine heart [03825], though [06903] thou knewest [03046] all [03606] this [01836];

¹⁸ O thou [0607] king [04430], the most high [05943] God [0426] gave [03052] Nebuchadnezzar [05020] thy father [02] a kingdom [04437], and majesty [07238], and glory [03367], and honour [01923]:
¹⁹ And for [04481] the majesty [07238] that he gave [03052] him, all [03606] people [05972], nations [0524], and languages [03961], trembled [01934] [02112] and feared [01763] before [04481] him [06925]: whom he would [01934] [06634] he slew [01934] [06992]; and whom he would [01934] [06634] he kept alive [01934] [02418]; and whom he would [01934] [06634] he set up [01934] [07313]; and whom he would [01934] [06634] he put down [01934] [08214].
²⁰ But when his heart [03825] was lifted up [07313], and his mind [07308] hardened [08631] in pride [02103], he was deposed [05182] from [04481] his kingly [04437] throne [03764], and they took [05709] his glory [03367] from him [04481]:
²¹ And he was driven [02957] from [04481] the sons [01123] of men [0606]; and his heart [03825] was made [07739] like [05974] the beasts [02423], and his dwelling [04070] was with the wild asses [06167]: they fed [02939] him with grass [06211] like oxen [08450], and his body [01655] was wet [06647] with the dew [02920] of heaven [08065]; till [05705] he knew [03046] that the most high [05943] God [0426] ruled [07990] in the kingdom [04437] of men [0606], and that he appointeth [06966] over [05922] it whomsoever [04479] he will [06634].

²⁴ Then [0116] was the part [06447] of the hand [03028] sent [07972] from [04481] him [06925]; and this [01836] writing [03792] was written [07560].

²² And thou [0607] his son [01247], O Belshazzar [01113], hast not [03809] humbled [08214] thine heart [03825], though [06903] thou knewest [03046] all [03606] this [01836];

¹⁷ Then [0116] Daniel [01841] answered [06032] and said [0560] before [06925] the king [04430], Let thy gifts [04978] be [01934] to thyself, and give [03052] thy rewards [05023] to another [0321]; yet [01297] I will read [07123] the writing [03792] unto the king [04430], and make known [03046] to him the interpretation [06591].

⁷ The king [04430] cried [07123] aloud [02429] to bring [05954] in the astrologers [0826], the Chaldeans [03779], and the soothsayers [01505]. And the king [04430] spake [06032], and said [0560] to the wise [02445] men of Babylon [0895], Whosoever [0606] [03606] shall read [07123] this [01836] writing [03792], and shew [02324] me the interpretation [06591] thereof, shall be clothed [03848] with scarlet [0711], and have a chain [02002] of gold [01722] about [05922] his neck [06676], and shall be the third [08523] ruler [07981] in the kingdom [04437].

²⁹ Therefore I [04481] make [07761] a decree [02942], That every [03606] people [05972], nation [0524], and language [03961], which speak [0560] any thing amiss [07960] [07955] against [05922] the God [0426] of Shadrach [07715], Meshach [04336], and Abednego [05665], shall be cut [05648] in pieces [01917], and their houses [01005] shall be made [07739] a dunghill [05122]: because [06903] [03606] there is [0383] no [03809] other [0321] God [0426] that can [03202] deliver [05338] after this [01836] sort.

¹⁰ The Chaldeans [03779] answered [06032] before [06925] the king [04430], and said [0560], There is [0383] not [03809] a man [0606] upon [05922] the earth [03007] that can [03202] shew [02324] the king's [04430] matter [04406]: therefore [06903] [01768] there is no [03809] king [04430], lord [07229], nor ruler [07990], that asked [07593] such [01836] things [04406] at any [03606] magician [02749], or astrologer [0826], or Chaldean [03779].

¹⁶ And I [0576] have heard [08086] of thee [05922], that thou canst [03202] make [06590] interpretations [06591], and dissolve [08271] doubts [07001]: now [03705] if [02006] thou canst [03202] read [07123] the writing [03792], and make known [03046] to me the interpretation [06591] thereof, thou shalt be clothed [03848] with scarlet [0711], and have a chain [02002] of gold [01722] about [05922] thy neck [06676], and shalt be the third [08531] ruler [07981] in the kingdom [04437].
¹⁷ Then [0116] Daniel [01841] answered [06032] and said [0560] before [06925] the king [04430], Let thy gifts [04978] be [01934] to thyself, and give [03052] thy rewards [05023] to another [0321]; yet [01297] I will read [07123] the writing [03792] unto the king [04430], and make known [03046] to him the interpretation [06591].

¹⁵ And now [03705] the wise [02445] men, the astrologers [0826], have been brought [05954] in before [06925] me, that they should read [07123] this [01836] writing [03792], and make known [03046] unto me the interpretation [06591] thereof: but they could [03546] not [03809] shew [02324] the interpretation [06591] of the thing [04406]:

¹⁴ I have even heard [08086] of thee, that the spirit [07308] of the gods [0426] is in thee [05922], and that light [05094] and understanding [07924] and excellent [03493] wisdom [02452] is found [07912] in thee.

⁴⁸ Then [0116] the king [04430] made [07236] Daniel [01841] a great man [07236], and gave [03052] him many [07690] great [07260] gifts [04978], and made him ruler [07981] over [05922] the whole [03606] province [04083] of Babylon [0895], and chief [07229] of the governors [05460] over [05922] all [03606] the wise [02445] men of Babylon [0895].

³³ The same hour [08160] was the thing [04406] fulfilled [05487] upon [05922] Nebuchadnezzar [05020]: and he was driven [02957] from [04481] men [0606], and did eat [0399] grass [06211] as oxen [08450], and his body [01655] was wet [06647] with the dew [02920] of heaven [08065], till [05705] his hairs [08177] were grown [07236] like eagles [05403]' feathers, and his nails [02953] like birds [06853]' claws.