counte- the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed: greatly troubled, and his 10 ¶ Now the queen by reason of the words of the king and his lords came into the banquet house: and a brightnesses. ver. 6. 11 There is a man in thy kingdom, in whom is the spirit of the holy bc. 4. 8, 9. bled by what is merely mysterious in re- iel." On the place and influence of the gard to the future--by anything that queen-mother in the Oriental courts, see gives us some undefined foreboding, as Taylor's Fragments to Calmet's Dictionwe are by that which is really formidable ary, No. 16. From the extracts which when we know what it is. In the latter Taylor has collected, it would seem that case, we know the worst; we can make she held an exalted place at court, and some preparation for it; we can feel assured that when that is past, all is past that we fear--but who can guard himself, or prepare himself, when that which is dreaded is undefined as well as awful; when we know not how to meet it, or how long it may endure, or how terrific and wide may be the sweep of its desolation? And his countenance was changed in him. Marg., brightnesses. See Notes on ver. 6. And his lords were astonied. Amazed. The Chaldee word means to perplex, disturb, trouble. They were doubtless as much perplexed and troubled as the king himself. that it is every way probable that she would be called in, or would come in, on such an occasion. See also Knolles' History of the Turks, as quoted by Taylor, Fragments, No. 50. By reason of the words of the king and his lords. Their words of amazement and astonishment. This would doubtless be conveyed to her, as there was so much alarm in the palace, and as there was a summons to bring in the wise men of Babylon. If her residence was in some part of the palace itself, nothing would be more natural than that she should be made acquainted with the unusual occurrence, or if her residence was, as Taylor supposes, detached from the palace, it is every way probable that she would be made acquainted with the consternation that prevailed, and that recollecting the case of Nebuchadnezzar, and the forgotten services of Daniel, she would feel that the information which was sought respecting the mysterious writing could be obtained from him. ¶ And the queen spake and said, O king live for ever. A common salutation in addressing a king, expressive of a desire of his happiness, and prosperity. ¶Let not thy thoughts trouble thee, &c. That is, there is a way by which the mystery may be solve、, and you need not, therefore, be alarmed. 10. Now the queen. "Probably the queen-mother, the Nitocris of Herodotus, as the king's wives were at the entertainment." Winkle. Comp. vs. 2, 3. So Prof. Stuart. The editor of the Pictorial Bible also supposes that this was the queenmother, and thinks that this circumstance will explain her familiarity with the occurrences in the reign of Nebuchadnezzar. He says, "We are informed above, that the wives and concubines' of the king were present at the banquet. It therefore seems probable that the queen' who now first appears, was the queen-mother; and this probability is strengthened by the intimate acquaintance which she exhibits with the affairs of Nebuchadnezzar's reign; at the latter end of which, she, as 11. There is a man in thy kingdom. To the wife of Evil-Merodach, who was re- wit, Daniel. As the queen-mother had gent during his father's alienation of lived in the time of Nebuchadnezzar, and mind, took an active part in the internal recollected the important service which policy of the kingdom, and in the comple- he had rendered in interpreting the dream tion of the great works which Nebuchad- of the king, it was natural that her mind nezzar had begun in Babylon. This she should at once recur to him. It would continued during the reigns of her hus- seem, also, that though Daniel was ne band and son, the present king Belshaz- longer employed at court, yet that she zar. This famous queen, Nitocris, there- still had an acquaintance with him, so fore, could not but be well acquainted far at least as to know that he was acceswith the character and services of Dan-sible, and might be called in on this co a e gods; and in the days of thy father spirit, and knowledge, and underfight and understanding, and wisdom, standing, interpreting of dreams, like the wisdom of the gods, was and showing of hard sentences, and found in him; whom the king Ne- dissolving of doubts, were found buchadnezzar thy father, the king, in the same Daniel, whom the king I say, thy father, made master of named Belteshazzar: now let Danthe magicians, astrologers, Chal-iel be called, and he will show the deans, and soothsayers. interpretation. a a 12 Forasmuch as an excellent a or, grandfather. ver. 2. b c. 6. 3. obscurity, there was a propriety that one who had been placed at the very head of the wise men of Babylon by a prince so distinguished as Nebuchadnezzar, should be consulted on the present occasion. casion. It may be asked, perhaps, how it gods. Such as the gods only could poswas that Belshazzar was so ignorant of all sess. When the king Nebuchadnezzar this as to need this information? For it is thy father, the king, I say, thy father, made clear from the question which the king master of the magicians, &c. See ch. asks in ver. 13,Art thou that Daniel? ii. 48. This is repeated here, and dwelt that he was ignorant of him personally, on, in order to call the attention of the and probably even of his services as an king to the fact that Daniel was worthy officer in the court of Nebuchadnezzar. to be consulted. Though now living in An ingenious and not improbable solution of this difficulty has been proposed as founded on a remark of Sir John Chardin: "As mentioned by the queen, Daniel had been made by Nebuchadnezzar 'master of the magicians, astrologers, Chaldeans, and soothsayers.' Of this employment Chardin conjectures that he had been deprived on the death of the king, and obtains this conclusion from the fact that when a Persian king dies, both his astrologers and physicians are driven from court the former for not having predicted, and the latter for not having prevented, his death. If such was the ctiquette of the ancient Babylonian, as it is of the modern Persian court, we have certainly a most satisfactory solution of the present difficulty, as Daniel must then be supposed to have relinquished his present employments, and to have lived retired in private life during the eight years occupied by the reigns of Evil-Merodach and Belshazzar." Harmar, as quoted by Rosenmüller, (Morgenland, on Dan. v. 13.) In whom is the spirit of the holy gods. This is language such as a heathen would be likely to use when speaking of one who had showed extraordinary knowledge of divine things. See Notes on ch. iv. 9. And in the days of thy father. Marg., grandfather. See Notes on vs. 1, 2. Light, and understanding, and wisdom. Light is the emblem of knowledge, as it makes all things clear. The meaning here is, that he had showed extraordinary wisdom in interpreting the dream of Nebuchadnezzar. Like the wisdom of the 12. Forasmuch as an excellent spirit. Not an excellent spirit in the sense in which that phrase is sometimes used now, as denoting a good and pious spirit, but a spirit or mind that excels; that is, that is distinguished for wisdom and knowledge. Interpreting of dreams. Marg., or an interpreter.' This was regarded as a great attainment, and was supposed to prove that one who could do it was inspired by the gods. And showing of hard sentences. The meaning of enigmatical or obscure sentences. To be able to do this was supposed to indicate great attainments, and was a knowledge that was much coveted. Comp. Prov. i. 6: "To understand a proverb, and the interpretation; the words of the wise, and their dark sayings." ¶ And dissolving of doubts. Marg., or a dissolver' of 'knots.' So the Chaldee. This language is still common in the East, to denote one who has skill in explaining difficult subjects. the copy of a patent given to Sir John Chardin in Persia, we find it is addressed 'to the Lord of lords, who have the presence of a lion, the aspect of Deston; the princes who have the statue of Tahemten-ten, who seem to be in the time of Ardevon, the regents who carry the majesty of Ferribours. The conquerors of kingdoms. Superintendents that unloose all manner of knots, and who are under "In 13 Then was Daniel brought in this writing, and make known unto before the king. And the king me the interpretation thereof: but spake and said unto Daniel, Art they could not show the interpretathou that Daniel, which art of the tion of the thing. children of the captivity of Judah, whom the king my father brought out of Jewry? a 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. 15 And now the wise men, the astrologers, have been brought in before me, that they should read aor, grandfather. ver. 2. the ascendant of Mercury,'" &c. Taylor's Fragments to Calmet's Dict. No. 174. The language used here would be applicable to the explanation of any difficult and perplexing subject. Whom the king named Belteshazzar. That is, the name was given to him by his authority, (see Notes on ch. i. 7,) and it was by this name that he called him when he addressed him, ch. iv. 9. 13. 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 Notes on ver 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 Notes on ch. i. 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. Marg., as in vs. 2, 11, grandfather. ¶Brought out of Jewry? Out of Judea. See ch. i. 1-3. 14. I have even heard of thee, &c., 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 binterpret. Notes on ver. 12. Now if thou canst read the writing, &c., thou shalt be clothed with scarlet, &c. This was the reward which at the first he had promised to any one that was able to do it, and as all others had failed, he was willing that it should be offered to a Jew. 17. Then Daniel answered and said before the king, Let thy gifts be to thyself. That is, I do not desire them; I do not act from a hope of reward.' Daniel means undoubtedly to intimate that what he would do would be done from a higher motive than a desire of office or honour. The answer is one that is eminently dignified. Yet he says he would read the writing, implying that he was ready to do anything that would be gratifying to the monarch. It may seem somewhat strange that Daniel, who here disclaimed all desire of office or reward, should so soon (ver. 29) have submitted to be clothed in this manner, and to have received the insignia of office. But, it may be remarked that when the offer was proposed to him he stated his wishes, and declared that he did not desire to be honoured in that way; when he had performed the duty, however, of making known the writing, he could scarcely feel at liberty to resist a command of the king to be clothed in that manner, and to be regarded as an officer in the king15. And now the wise men, &c., vs. 7, 8. dom. His intention, in the verse before 16. And I have heard of thee, &c., ver. us, was modestly to decline the honours 11. Canst make interpretations. Marg., proposed, and to intimate that he was interpret. Chald., Interpret interpreta- not influenced by a desire of such honours tions.' The meaning is, that he was in what he would do; yet to the king's skilled in interpreting or explaining command afterwards that he should be dreams, omens, &c. ¶ And dissolve doubts. | clothed in robes of office, he could not ver. 11. с a said before the king, Let thy gifts | 19 And for the majesty that he be to thyself, and give thy brewards gave him, all people, nations, and to another; yet I will read the writ-languages, trembled and feared be ing unto the king, and make known fore him: whom he would he slew; to him the interpretation. and whom he would he kept alive; and whom he would he set up; and whom he would he put down. 18 0 thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour. with propriety make resistance. There traces all the glory which Nebuchadis no evidence that he took these honours nezzar had to the most high God,' revoluntarily, or that he would not have minding the king that whatever honour continued to decline them if he could have and majesty he had he was equally indone it with propriety. And give thy re-debted for it to the same source, and that wards to another. Marg., 'or fee, as in ch. he must expect a similar treatment from ii. 6. Gesenius supposes that the word him. used here--is of Persian origin. 19. And for the majesty that he gave It means a gift, and, if of Persian origin, him. That is, on account of his greatis derived from a verb meaning to load ness, referring to the talents which God with gifts and praises, as a prince does had conferred on him, and the power an ambassador. The sense here seems to be, that Daniel was not disposed to interfere with the will of the monarch if he chose to confer gifts and rewards on others, or to question the propriety of his doing so, but that, so far as he was concerned, he had no desire of them for himself, and could not be influenced by them in what he was about to do. Yet I will read the writing, &c. Expressing no doubt that he could do it without difficulty. Probably the language of the writing was familiar to him, and he at once saw that there was no difficulty, in the circumstances, in determining its meaning. which he had put in his hands. It was so great that all people and nations trembled before him. ¶All people, nations, and languages, trembled and feared before him. Stood in awe of him. On the extent of his empire, see Notes on ch. iii. 4, iv. 1, 22. Whom he would he slew, &c. That is, he was an arbitrary--an absolute sovereign. This is exactly descriptive of the power which Oriental despotic monarchs have. Whom he would he kept alive. Whether they had, or had not, been guilty of crime. He had the absolute power of life and death over them. There was no such instrument as we call a 'constitution' to control the sovereign as 18. O thou king, the most high God well as the people; there was no tribunal gave Nebuchadnezzar thy father a king- to which he was responsible, and no law by dom, &c. This reference to Nebuchad- which he was bound; there were no judges nezzar is evidently designed to show to to determine on the question of life and Belshazzar the wickedness of his own death in regard to those who were accourse, and the reason which he had to cused of crime, whom he did not appoint, apprehend the divine vengeance because and whom he might not remove, and he had not learned to avoid the sins whose judgments he might not set aside which brought so great calamities upon if he pleased; there were no 'juries' of his predecessor. As he was acquainted peers' to determine on the question of with what had occurred to Nebuchad- fact whether an accused man was guilty nezzar; as he had doubtless seen the pro- or not. There were none of those safeclamation which he had made on his guards which have been originated to prorecovery from the dreadful malady which tect the accused in modern times, and God had brought upon him for his pride; which enter so essentially into the noand as he had not humbled himself, but tions of liberty now. In an absolute deshad pursued the same course which Ne-potism all power is in the hands of one buchadnezzar did, he had the greater man, and this was in fact the case in reason to apprehend the judgment of Babylon. ¶ Whom he would he set up. heaven. See vs. 22, 23. Daniel here That is, in places of trust, of office, of 20 But when his heart was lifted up, and his mind hardened a in pride, he was deposed from his kingly throne, and they took his glory from him. d 22 And thou his son, O Belshazzar, hast not humbled thy heart, though thou knewest all this; е 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 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 whomso-h breath is, and whose are all thy ever he will. ways, hast thou not i glorified. a or, to deal proudly. Ex. 18. 11. made to come down. or, he made his heart equal. & 2 ch. 33. 23; 36.12; Ja. 4. 6. ever. 3, 4. Ju. 16. 23. rank, &c. And whom he would he put down. No matter what their rank or office. i Ps. 115. 5-8; Is. 37. 19. h Ac. 17. 28, 29. another; how little are the devotees of pleasure; how little are those in places of power! 20. But when his heart was lifted up. 23. But hast lifted up thyself against See ch. iv. 30. ¶ And his mind hardened the Lord of heaven. The God who had in pride. Marg., to deal proudly. The so signally rebuked and humbled Nebustate of mind indicated here is that in chadnezzar. The monarch had done this, which there is no sense of dependence, it would seem, during the whole of his but where one feels that he has all re- reign, and now by a crowning act of imsources in himself, and need only look piety, he had evinced special disregard to himself. He was deposed from his of him, and contempt for him, by prokingly throne. Marg., made to come down. faning the sacred vessels of his temple. That is, he was so deposed by the provi-¶ And they have brought the vessels of his dence of God, not by the acts of his own subjects. 21. And he was driven, &c. See this fully explained in ch. iv. 25, 33. house before thee, &c. See Notes on vs. 2-4. And the God in whose hand thy breath is. Under whose power, and at whose disposal, is thy life. While you 22. And thou his son, O Belshazzar, have been celebrating the praises of idol hast not humbled thy heart, &c. As thou gods, who can do you neither good nor shouldst have done in remembrance of evil, you have been showing special conthese events. The idea is, that we ought tempt for that great Being who keeps you to derive valuable lessons from what has in existence, and who has power to take taken place in past times; that, from the away your life at any moment. What is events which have occurred in history, here said of Belshazzar is true of all men we should learn what God approves and -high and low, rich and poor, bond and what he disapproves; that we should free, princes and people. It is a deeply avoid the course which has subjected affecting consideration, that the breath, others to his displeasure, and which has on which our life depends, and which is brought his judgments upon them. The itself so frail a thing, is in the 'hand' of course, however, which Belshazzar pur- a Being who is invisible to us; over whom sued has been that of kings and princes commonly in the world, and indeed of mankind at large. How little do men profit by the record of the calamities which have come upon others for their crimes! How little are the intemperate of one generation admonished by the calamities which have come upon those of we can have no control; who can arrest it when he pleases; who has given us no intimation when he will do it, and who often does it so suddenly as to defy all previous calculation and hope. Nothing is more absolute than the power which God holds over the breath of men, yet there is nothing which is less recognized |