Daniel 5:11-12

Daniel 5:11-The Queen Informs Belshazzar About Daniel

Review of Daniel 5:1-10

Daniel 5:1 King Belshazzar threw an enormous banquet for a thousand of his nobles. He even drank wine excessively directly in front of the thousand. (Author’s translation) Daniel 5:1 presents to the reader the circumstances preceding God giving Belshazzar over to the Persians. Belshazzar’s father was Nabonidus who was residing at the time in Tema. Belshazzar was the co-regent with his father. He was the great-grandson of Nebuchadnezzar. Daniel chapter five presents the account of what happened the night that Babylon fell to the Medes and the Persians in 539 B.C. Daniel 5:1 says that Belshazzar was throwing a huge banquet for a thousand of his nobles. According to ancient Near Eastern custom, Belshazzar would have sat on a raised platform at a separate table where he could be seen by his guests. It was not unusual for kings of the ancient world to hold such enormous banquets. In fact, it was typical of the later Persian kings (see Esther 1:3- 8). Oriental kings were notorious for their extravagant feasts since archaeological discoveries reveal that some Persian monarchs were known to dine daily with 15,000 guests at a meal. At Alexander the Great’s marriage 10,000 guests attended his wedding dinner. Ashurnasirpal II had a banquet for 69,754 guests at a banquet dedicating his new capital city Calah in 1879BC. Athanasius describes the food at these banquets writing that “1,000 animals are slaughtered daily for the king. These comprise horses, camels, oxen, asses, deer, and most of the smaller animals. Many birds are consumed, including Arabian ostriches, geese, and chickens.” What is unusual is that Belshazzar threw this banquet at a time of great crisis since a huge Medo-Persian invasion force had surrounded the city of Babylon. He may have held the banquet in order to boost the morale of his people. Or he might simply have not been very concerned about the invaders outside the walls of the city since it had not fallen to an invading army for 1,000 years because of its extremely strong fortifications. Furthermore, there were huge stockpiles of food that could sustain the capital for several years. This is something which an invading army would not be able to boast of since they would have to forage for food. So probably to show contempt for the Medes and Persians and his great confidence in the city’s fortifications and that the city had not fallen to an invader for a thousand years, Belshazzar threw an enormous banquet for a thousand of his

2012 William E. Wenstrom, Jr. Bible Ministries 1 nobles. During this party, the wine flowed freely and the king became intoxicated along with his guests. History confirms that a drunken party was taking place preceding the destruction of the city of Babylon. Daniel 5:2 Belshazzar issued an order while under the influence of the wine causing the gold and silver articles to be brought in which Nebuchadnezzar, his great-grandfather caused to be confiscated from the temple, which was in Jerusalem, in order that the king, his nobles as well as his wives and in addition his concubines could drink with them. (Author’s translation) When Belshazzar became intoxicated by the wine he was drinking he became very bold and did something that would be even shocking to any heathen individual, namely, he drank from the vessels that belong to a temple of a god, which happened to be the God of Israel, Yahweh. The heathen of antiquity were noted for destroying and ransacking the temples of their victims but they always erected new temples for the deities of the conquered nations or placed their sacred things in their own pantheons as Nebuchadnezzar did with the articles of gold and silver from Solomon’s temple. The gods of peoples were venerated. In fact, a man respected not only his own god but also the gods of others. Therefore, the actions of Belshazzar described here in Daniel 5:2 would be shocking to any pagan in that day. Daniel 5:3 Therefore, the gold and silver articles were brought in, which were confiscated from the temple, which was God’s house, which was in Jerusalem so that the king, his nobles as well as his wives and in addition his concubines could drink with them. (Author’s translation) Daniel 5:3 records the execution of Belshazzar’s orders to bring to the enormous banquet he was throwing for his nobles the gold and silver articles from Solomon’s temple in Jerusalem which were confiscated by Nebuchadnezzar during his first invasion of Jerusalem in 605 B.C. The purpose of this order according to Daniel 5:2 was so that the king and his nobles as well as his wives and concubines could drink their wine from them. Here in verse 3, the king’s orders is reported by Daniel in almost the exact words that were used in Belshazzar’s command in verse 2. There is one slight addition, namely the phrase “God’s house” or “house of God.” This addition serves to magnify the sin of the king. It puts into perspective clearly the tremendous sacrilege and sin Belshazzar was committing by drinking wine from these sacred articles, which were used in the worship of Yahweh. These gold and silver articles from Solomon’s temple were set apart to be used exclusively in the worship of the God of Israel. Thus, Belshazzar’s actions as well as his nobles, wives and concubines were flagrant disrespect for the God of Israel. The articles of the temple were sanctified meaning that they were to only be used when worshipping

2012 William E. Wenstrom, Jr. Bible Ministries 2 and serving God in the temple. It means that they were set apart to be used exclusively for worshipping the Lord in the temple. Daniel 5:4 They drank wine while they praised gods composed of gold as well as silver, bronze, iron, wood and in addition stone. (Author’s translation) Belshazzar and his guests not only showed great disrespect for the God of Israel by using the articles of gold and silver from Solomon’s temple which were to used in the worship of the God of Israel but also they praised their gods composed of gold, silver, bronze, iron, wood and stone. So they were not only blaspheming the God of Israel but also committing idolatry as well. In Daniel 5:4, we have Belshazzar praising the gods he and his guests worshipped. Undoubtedly, they were praising these gods because they erroneously believed that they had protected the city of Babylon for hundred of years and would do so again since Babylon had not fallen to an invading army in a thousand years at the time when the king threw this party for his nobles. So probably to show contempt for the Medes and Persians and his great confidence in the city’s fortifications and that the city had not fallen to an invader for a thousand years, Belshazzar threw an enormous banquet for a thousand of his nobles. However, ingeniously, Cyrus’ commander Ugbaru who is referred to in the Chronicle as governor of Gutium, diverted the waters of the Euphrates to an old channel dug by a previous ruler which suddenly reduced the water level well below the river-gates. Not too long after that the Persian invaders came wading in at night and clambered up the riverbank before the guards of the city knew what happened. In Daniel 5:22, Daniel makes clear to Belshazzar that he knew full well that his great-grandfather Nebuchadnezzar who became a believer in the God of Israel and was humbled by Yahweh when the king refused to acknowledge His sovereignty over the king. The king knew the significance of these articles from Solomon’s temple. Yet, he totally disregards the Lord’s past dealings with his great- grandfather and instead is shaking his fist as Yahweh, for which he will pay the ultimate price, death. Therefore, this great banquet thrown by the king and the use of the articles from Yahweh’s temple in Jerusalem is Belshazzar defying the God of Israel. In effect, he is challenging Him in that the king thinks that the Medes and Persians will in no way defeat him and take Babylon since the gods he worships along with his guests are superior to the gods of the nations including Israel’s God, Yahweh. Daniel 5:5 During this time, the fingers of a human hand appeared while writing on the plaster of the wall of the king’s palace, directly in front of the lampstand so that the king observed the palm of the hand which was writing. (Author’s translation) Daniel tells the reader here in verse 5 that during the time when Belshazzar and his guests were drinking while praising the gods of gold, silver, bronze, iron, wood

2012 William E. Wenstrom, Jr. Bible Ministries 3 and stone, the fingers of a human hand appeared to the king and his guests. When the fingers of this hand appeared, they were writing on the plaster of one of the walls in the banquet room of the king’s palace. The fingers express God’s power over the king and that Belshazzar’s judgment and death is imminent. The hand appeared on the wall which was directly in front of the golden lampstand which was confiscated from Solomon’s temple in Jerusalem in 605 B.C. by Nebuchadnezzar and was stored by him in the treasury of the temple of Marduk in the city of Babylon. As a result of the hand writing on the wall which was lit by the golden lampstand, Belshazzar observed carefully the palm of the hand which was writing so as to determine what person or human being it was attached to. Daniel 5:6 tells us that the king’s face grew pale and became petrified when he saw that the hand was not attached to any human being. The mention of the location of the wall in which the hand was writing is important since it tells the reader that the writing appeared on a portion of the wall of the banquet room which had the most light. Daniel 5:6 Consequently the king, his countenance was changed for him. Also, his thoughts caused him to be terrified so that his hip joints gave way resulting in his knees knocking together, one against the other. (Author’s translation) In this verse, Daniel presents to the reader a four-fold description of Belshazzar as a result of the king observing a human hand which was not attached to a human body, writing on the wall of the banquet which was behind the lampstand. First of all, Daniel describes the king’s countenance as changing as a result of seeing this unattached hand writing on one of the walls of the banquet hall. This implies his face became pale as result of being stricken with fear. He then describes the king as being terrified by what he saw, which was the cause of his countenance changing. Daniel then describes the king’s hip joints giving way as a result of this fear meaning that his legs shook or his legs became weak. This implies that he was standing and that he had to sit down because he was so stricken with the supernatural appearance of this unattached hand. This in turn Daniel says resulted in the king’s knees knocking together, one against the other. Thus, the picture Daniel is drawing for us is not very complementary of Belshazzar. He is stricken with fear. At this point in the narrative, Belshazzar has learned what his great-grandfather Nebuchadnezzar learned, namely the immanency of the God of Israel. The immanency of God means that He involves Himself in and concerns Himself with and intervenes in the lives of members of the human race, both saved and unsaved. The appearance of this hand and the message it was writing for the king demonstrated to the king and everyone in the banquet hall that the God of Israel whose cups they were drinking with was intervening in the life of the king and

2012 William E. Wenstrom, Jr. Bible Ministries 4 those who were his guests. Belshazzar was going to learn that he was accountable to the God of Israel and was sovereign over the king. As was the case with Nebuchadnezzar, Belshazzar is also learning that the God of Israel was sovereign over him. The term “sovereignty” connotes a situation in which a person, from his innate dignity, exercises supreme power, with no areas of his province outside his jurisdiction. As applied to God, the term “sovereignty” indicates His complete power over all of creation, so that He exercises His will absolutely, without any necessary conditioning by a finite will or wills. Therefore, God, from His innate dignity, exercises supreme power over the nations of the earth, with no area of planet earth outside His jurisdiction. God’s exercises His will absolutely over the nations of the earth. Daniel 5:7 The king authoritatively shouted out an order for the purpose of causing the necromancers, astrologers as well as diviners to be brought in. He declared to the city of Babylon’s wise men, “Any person who can read aloud as well as can make known its interpretation to me will be clothed with a purple robe as well as a golden chain around his neck. Indeed, they will rule as third in the kingdom.” (Author’s translation) Daniel 5:6 presented Belshazzar’s response in terms of how he acted to the hand writing on the wall behind the lampstand in the banquet room whereas Daniel 5:7 presents to the reader his verbal response to this supernatural occurrence. His first action was to authoritatively shout out an order to bring in necromancers, astrologers and diviners so that they could read and interpret the inscription. The king then promises the wise men that he will reward them if they can meet his request. They will be clothed with purple robe as well as a golden chain would be placed around their neck as well. Both of which were marks of royalty in the ancient world. They would thus be made third ruler in the kingdom. Of course, Belshazzar was co-regent with his father Nabonidus, thus the reason for offering the wise men the position of being third ruler in the kingdom. The king’s promise to the wise men here in Daniel 5:7 reveals that he fully believed that he would continue to rule as king over Babylon and that he was not very worried about the Medes and the Persians who were attacking the city at the time. It reveals his proud arrogance, which was undoubtedly based upon the fact that Babylon had not fallen to an invading army in a thousand years. He was not very concerned about the invaders outside the walls of the city since it had not fallen to an invading army for 1,000 years because of its extremely strong fortifications. Furthermore, there were huge stockpiles of food that could sustain the capital for several years. This is something which an invading army would not be able to boast of since they would have to forage for food.

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Daniel 5:8 Therefore, each and every one of the king’s wise men came in but they were totally unable to read or cause the interpretation to be made known to the king. (Author’s translation) Daniel 5:8 tells the reader that Belshazzar’s wise men were totally unable to read or interpret the dream. We can understand why they couldn’t interpret but it seems strange that they could not read the inscription since it was written in Aramaic. The wise men’s difficulty in reading the writing may have been that it was written in Aramaic script without the vowels being supplied. However, if it was written in cuneiform, the vowels would have been included. Daniel does not explain the difficulty in reading the writing on the wall, but the problem apparently was not that it was a strange language but rather what the words signified prophetically. The vowels would be supplied in ordinary discourse. However, in a cryptic statement such as found with this inscription the addition of vowels is a problem. The inscription on the wall may have appeared like this, “MN’ MN’ TQL UPRSN.” The order of the letters in the Aramaic, of course, would be the reverse of this, that is, from right to left. Also, if, some unfamiliar form of these characters was used, it would indeed have required divine revelation to not only provide an interpretation for the inscription but also to read it. This helps us to understand why Belshazzar requested that someone read the inscription for him. The wise men could not interpret it since to receive the interpretation would require meeting four qualifications. First, they would have to be a believer. Secondly, they would have to be indwelt by the Holy Spirit. Thirdly, they would have to be in fellowship with God. Lastly, God the Holy Spirit must desire to give them the interpretation. Daniel like Shadrach, Meshach and Abednego met the first three qualifications. The book of Daniel does not give us any indication that any of the wise men became a believer while they were under Daniel’s authority. Although this does not mean none of them became believers in Yahweh. The Holy Spirit chose to give the interpretation to Daniel and not his three friends or any of the wise men who might have become a believer because it was His sovereign will that this would be the case. It was pleasing to the Spirit to give the interpretation to Daniel and to no one else. The inscription on the wall of Belshazzar’s banquet hall was a message from God to Belshazzar about his kingdom and his future. Thus to read and interpret it would require a person who has the capacity to receive communication from God. The Holy Spirit is the member of the Trinity who gives a person the ability to receive communication from God the Father. The Holy Spirit would give Daniel the ability to interpret the inscription to Belshazzar. This inscription was revelation from God. The purpose of this revelation was to communicate to the king the will of God for his life. Through this inscription, God the Holy Spirit was telling Belshazzar that both his kingdom and his life were

2012 William E. Wenstrom, Jr. Bible Ministries 6 coming to an end immediately. Unfortunately, the king’s response to this revelation was not one of repentance. So Daniel 5:8 tells the reader that Belshazzar’s wise men were impotent or powerless to help him. However, Daniel was able because he received revelation from God with regards to the inscription’s meaning. This reveals a spiritual principle. Namely, that one receives the power of God by receiving revelation from God the Holy Spirit. The believer not only receives wisdom from God by exercising faith in the revelation communicated by the Holy Spirit in the pages of Scripture but also they receive the power of God. Possessing the power of God enables one to exercise the will of God and to understand and know how to exercise the will of God for one’s life is wisdom from God. The wisdom of God and the omnipotence of God and revelation from God are all interconnected. Receiving the wisdom and omnipotence of God requires receiving revelation from God. Exercising faith in the revelation from God which is found in the Bible appropriates the omnipotence of God, which in turn results in receiving wisdom from God. By appropriating the omnipotence of God by faith in the Word of God, they receive the capacity to execute the Father’s will and to please Him. This capacity to execute the Father’s will and to understand how to execute God’s will is wisdom from God. Daniel 5:9 Thus, causing the king to be extremely terrified so that his countenance was changed on him as well as causing his nobles to be perplexed. (Author’s translation) Daniel 5:9 presents to the reader two results that occurred as a result of Belshazzar’s wise men being totally unable to read or interpret the inscription which an unattached hand wrote on one of the walls in the banquet hall behind the lampstand. The first was that the king was extremely terrified. This result in turn resulted in the king’s countenance once again changing on him. The second result was that his nobles were perplexed. The fact that his wise men were totally unable to read or interpret the inscription made the inscription more ominous to Belshazzar. Coupled with the Medes and Persians outside the city walls and maybe guilt over using the sacred articles from the temple in Jerusalem, the wise men’s inability to read or interpret the inscription made this handwriting appear as a harbinger of defeat for the king and his nation. The perplexity of the king’s nobles along with the king’s extreme terror resulted in chaos and confusion in the banquet hall. Daniel 5:10 The queen entered the banquet hall because of the king’s words as well as his nobles. The queen responded and said, “O king, live forever! Please, by no means let your thoughts cause you to be terrified so that they by no means cause your countenance to be changed!” (Author’s translation)

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In Daniel 5:10, the reader is introduced to a new character in the drama, namely, the queen. She was not one of Belshazzar’s wives since Daniel 5:2-3 tells us that the king’s wives were already at the banquet held in honor of the king’s nobles. Thus, the queen here in Daniel 5:10 is either Belshazzar’s mother or grandmother. The fact that the queen she was old enough to be very familiar with Daniel and Nebuchadnezzar’s relationship would suggest that she was Belshazzar’s grandmother whose name was Adad-Guppi. History tells us that she was a very influential person and the quintessential queen mother. Her description of Daniel indicates that she had contact with him in the past and was familiar with his relationship with Nebuchadnezzar. The manner in which she speaks to Belshazzar indicates she was either his mother or grandmother. She was old enough to have knowledge of the prophet Daniel but also wise enough to not be in attendance of the king’s drunken banquet for his nobles. However, the Nabonidus Chronicle seems to rule out the queen here in Daniel 5:10 as being Nabonidus’ mother and Belshazzar’s grandmother since it records that she died in the ninth year of Nabonidus’ reign (Baldwin, 122). Thus, more than likely the queen is Nabonidus’ wife and thus Belshazzar’s mother. Her name according to Herodotus was Nitocris who was the daughter of Nebuchadnezzar. In the ancient courts, the queen mother often wielded considerable influence (cf. 1 Kings 15:13; 2 Kings 11:1-3; 24:12; Jeremiah 13:18). Daniel 5:10 informs the reader that the reason why Belshazzar’s mother entered the banquet hall was because of the words of her son, the king and his nobles. She heard the commotion as a result of the unattached hand writing on one of the walls of the banquet. Undoubtedly, the servants would have informed her of the situation as well. She comforts the king and by telling him why he should be comforted, namely, because he has a man in his kingdom who can read and interpret the inscription. His name is Daniel and she was quite familiar with him and his relationship with Nebuchadnezzar as indicated by her statements to the king in verses 11-12.

The Queen’s First Description of Daniel

2012 William E. Wenstrom, Jr. Bible Ministries 8 have the preposition bĕ ( ) (beh) “ in ” and its object is the feminine singular construct form of the noun mǎl·ḵ ûṯ ( ) (mal-kooth), “ kingdom ” which is modified by the second person masculine singular pronominal suffix -ḵ ( ), “your ” and followed by the relative particle dî ( ) ( dee ), “ in whom ” and then we have the feminine singular construct form of the noun rû aḥ ( ) ( roo´-akh ), “ a spirit of ” which is followed by the masculine plural noun ʾělāh ( ) ( el-aw´ ), “gods ” which is modified by the masculine plural adjective qǎd·dîš ( ) ( kad- deesh´ ), “ holy ” and then we have the preposition bĕ ( ) (beh) “ in ” and its object is ”.who), “ him) ( ה) (the third person masculine singular pronominal suffix hû( ʾ

ʾî·ṯǎy

The particle ʾî·ṯǎy indicates the existence of something. Here it is used by the queen of Daniel and denotes that in Belshazzar’s kingdom Daniel “exists in the state of” possessing a spirit of the holy gods. We will translate the word “ there is .” geḇǎ r

The noun geḇǎ r means “man,” i.e. a human adult male and is a reference of course to Daniel. mǎl·ḵ ûṯ

The noun mǎl·ḵ ûṯ means “kingdom” and denotes the sphere of Babylon’s authority or control over various nations, ethnicities and language groups. The term refers to the political boundaries of authority and control, which were determined by the extent to which Belshazzar and his father Nabonidus exercised their authority. This noun is modified by the second person masculine singular pronominal suffix -ḵ, which means “your” since it functions as a possessive pronoun referring to Belshazzar. The noun mǎl·ḵ ûṯ is the object of the preposition b-, which is a marker of location indicating the queen is telling Belshazzar that there exists “in” his kingdom a man with a spirit of the holy gods. dî

This particle dî functions as a relative pronoun means “one who possesses” referring to Daniel. It also is functioning as a marker to show the genitive relationship between Daniel and the spirit of the holy gods. Thus, it denotes that Daniel possesses the spirit of the holy gods.

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This is the fourth time we have seen this expression rû aḥ q ǎd·dî·šîn ʾělā·hîn since it has appeared in Daniel 4:8-9 and 18. In each of the three previous instances in which the expression occurs, it means “God’s Holy Spirit” rather than “a spirit of the holy gods.” Therefore, in these three previous instances in which this expression occurs the noun rû aḥ means “Spirit” referring to the third member of the Trinity and the proper noun ʾělāh means “God” referring to the deity of the Spirit and the adjective qǎd·dîš means “holy” describing the Spirit’s character and nature as set apart and morally pure in the sense that He is to be distinguished from the heathen gods in that He is the true God and they are not. In these three previous instances, this expression denotes that Nebuchadnezzar acknowledged that Daniel possessed God’s Holy Spirit in him. He is not saying that Daniel possesses the spirit of the holy gods but rather that he possesses God’s Holy Spirit. This interpretation is indicated by the fact that in Daniel 4:9, the king uses this expression to describe the basis for the fact that absolutely no mystery is too difficult for Daniel. Now, Nebuchadnezzar acknowledged that Daniel’s God is a revealer of mysteries in Daniel 2:47. Thus, the fact that the king associated the revealing of mysteries to Daniel’s God indicates that when Nebuchadnezzar uses the expression rû aḥ qǎd·dî·šîn ʾělā·hîn in Daniel 4:8-9 and 18 he is describing Daniel as possessing God’s Holy Spirit rather than being indwelt with a spirit of the holy gods. Furthermore, in Daniel 4:8-9 and 18, Nebuchadnezzar is writing retrospectively as one who has trusted in Yahweh and would thus not be attributing Daniel’s ability to interpret his dream to pagan gods, which he worshipped as a heathen. Now, here in Daniel 5:11, the expression rû aḥ qǎd·dî·šîn ʾělā·hîn should also be translated “God’s Holy Spirit” rather than “a spirit of the holy gods” since the queen is using Nebuchadnezzar’s description of Daniel. She is simply using Nebuchadnezzar’s understanding of this expression as a believer in Yahweh when describing Daniel to Belshazzar. The queen was evidently a non-believer and thus we would not expect her to be using this expression. However, she is simply employing Nebuchadnezzar’s language to describe Daniel for her son Belshazzar. Therefore, as was the case in Daniel 4:8-9 and 18, the noun rû aḥ here in Daniel 5:11 means “Spirit” referring to the third member of the Trinity. Also the proper noun ʾělāh means “God” referring to the deity of the Spirit. The adjective qǎd·dîš means “holy” describing the Spirit’s character and nature as set apart and morally pure in the sense that He is to be distinguished from the heathen gods in that He is the true God and they are not. This expression in Daniel 5:11 denotes that the queen is describing Daniel to Belshazzar as possessing God’s Holy Spirit in him. He is not saying that Daniel

2012 William E. Wenstrom, Jr. Bible Ministries 10 possesses the spirit of the holy gods but rather that he possesses God’s Holy Spirit since she is using the exact same language of Nebuchadnezzar who was a believer when he used this expression to describe Daniel in Daniel 4:8-9 and 18. The noun rû aḥ is in the construct state meaning that it is governing the proper noun ʾělāh, which means “God” referring to the Holy Spirit. This indicates a genitive relationship and specifically a genitive of possession or a genitive of relationship. This would indicate that God the Father “possesses” the Holy Spirit or that they possess a relationship with each other because they are both deity.

Ellipsis

Next, we have the figure of ellipsis meaning that Daniel under the inspiration of the Holy Spirit is deliberately omitting the third person masculine singular qal hav-aw´ ). However it is implied ) ( הוה) (active imperfect form of the verb hǎwā(h and means “is” indicating that God’s Holy Spirit “is” in Daniel. The pe al (Hebrew: qal) stem of the verb is stative meaning that God’s Holy Spirit “exists in the state of” being in Daniel. The imperfect form of the verb is stative expressing the same thing. We will translate hǎwā(h) , “ is .” bēh

The third person masculine singular pronominal suffix hû( ʾ) means “him” referring of course to Daniel and it is the object of the preposition bĕ, which means “in” since it functions as a marker of location indicating that God’s Holy Spirit is “in” Daniel.

The Queen’s Second Description of Daniel

Daniel 5:11 “There is a man in your kingdom in whom is a spirit of the holy gods; and in the days of your father, illumination, insight and wisdom like the wisdom of the gods were found in him. And King Nebuchadnezzar, your father, your father the king, appointed him chief of the magicians, conjurers, Chaldeans and diviners.” (NASB95) “And in the days of your father, illumination, insight and wisdom like the ( ו ) wisdom of the gods were found in him ” is composed of the conjunction wa (waw), “and ” which is followed by the preposition bĕ ( ) (beh) “ in ” and its object is the masculine plural construct form of the noun yôm ( ) (yome), “ days ” which is followed by the masculine singular construct form of the noun ʾǎḇ ( ) (ab), “father ” which is modified by the second person masculine singular pronominal ( ה) suffix -ḵ ( ), “ your ” and then we have the feminine singular noun nǎ·hî ·rû

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,(waw) ( ו ) neh-hee-roo´ ), “ illumination ” which is followed by the conjunction wa) “and ” which is followed by the feminine singular noun śāḵ· leṯā·nû ( ) ( sok- ” waw), “and) ( ו ) leth-aw-noo´ ), “ insight ” and then we have the conjunction wa ,( ´khok-maw) ( ה) (which is followed by the feminine singular noun ḥā·ḵ emā(h “wisdom ” and then we have the preposition k- ( ) (kee) “ like ” and its object is the khok-maw´ ), “ the wisdom of ” which is) ( ה) (feminine singular noun ḥā·ḵ emā(h modified by the masculine plural construct form of the noun ʾělāh ( ) ( el-aw´ ), “gods ” which is followed by the third person feminine singular hitpe el (Hebrew: qal) passive perfect form of the verb šeḵǎḥ ( ) ( shek-akh´ ), “ were found ” and then we have the preposition bĕ ( ) (beh) “ in ” and its object is the third person ”.who), “ him) ( ה) (masculine singular pronominal suffix hû( ʾ wa

The conjunction wa is a marker of result meaning that it is introducing a statement which presents the result of Daniel possessing God’s Holy Spirit in him. The conjunction is introducing a statement which describes Daniel further in that she says that in the days of Belshazzar’s great-grandfather, Nebuchadnezzar, illumination, insight and wisdom like the wisdom of God was found in Daniel. So the statement introduced by the conjunction wa presents the result of Daniel possessing God’s Holy Spirit in him, namely that he demonstrated insight, discernment and wisdom, specifically like God’s wisdom. b yô·mê k ʾǎḇû

The noun yôm is in the plural and means “days” referring to a period of time, which in our context is the reign of Nebuchadnezzar. The word is the object of the preposition bĕ, which means “during” since it is a marker of an extent of time within a larger unit. Therefore, it denotes “during” the reign of Nebuchadnezzar. The noun ʾǎḇ describes Nebuchadnezzar as being Belshazzar’s great-grandfather. It is modified by the second person masculine singular pronominal suffix -ḵ, which means “your” since it is functioning as a possessive pronoun. This indicates that Belshazzar has a relationship with Nebuchadnezzar, which we have identified as being the “great-grandson” of Nebuchadnezzar. nǎ·hî ·rû

The noun nǎ·hî ·rû means “illumination” and describes Daniel as possesses spiritual or intellectual enlightenment. Thus, the queen is saying that Daniel demonstrating that God’s Holy Spirit indwells him by virtue of the fact that he

2012 William E. Wenstrom, Jr. Bible Ministries 12 demonstrated spiritual and intellectual enlightenment with regards to the dreams/visions which Nebuchadnezzar received from God as recorded in Daniel chapters two and four. Daniel was able to interpret both dreams because he possessed God’s Holy Spirit in him which gave him the capacity to interpret the king’s dreams. wa

The conjunction wa is adjunctive meaning that is introducing an “additional” description of Daniel. There is no need to translate the word into the English but simply employ a comma to reflect its usage here.

śāḵ· leṯā·nû

The noun śāḵ· leṯā·nû means “insight, discernment” and describes Daniel as having the power of judgment and perceptive insight as demonstrated in the use of knowledge rather than knowing by experience. It denotes that Daniel had the God- given ability to interpret visions and dreams which was impossible for the average human mind. wa

Once again, the conjunction wa is adjunctive meaning that is introducing an “additional” description of Daniel. There is no need to translate the word into the English but simply employ a comma to reflect its usage here.

ḥā·ḵ emā(h)

The noun ḥā·ḵ emā(h) means “wisdom” in the sense of having deep understanding and keen discernment through accumulated philosophic or scientific learning. The word describes Daniel as possessing deep understanding and keen discernment as a result of possessing God’s Holy Spirit in him. Specifically, it describes Daniel as possessing the ability to know how to interpret dreams, to solve riddles and decipher extremely difficult problems according to how the queen describes Daniel in Daniel 5:12. k ḥāḵ·m ǎṯ ʾělā·hîn

The noun ḥā·ḵ emā(h) means “wisdom” and refers to God’s wisdom since the word is modified by the noun ʾělāh, which should be translated “God” rather than

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“gods” since it is a reference to the God of Israel without reference to a member of the Trinity. The noun ḥā·ḵ emā(h) is the object of the preposition k, which does not means “like” but rather “in accordance with” since it is not a marker of comparison indicating that the queen is comparing Daniel’s wisdom with God’s wisdom. Rather, it is a marker to show correspondence between Daniel’s wisdom and God’s wisdom. This preposition does not mean that Daniel’s wisdom was similar to God’s but that it was in fact God’s wisdom. Only a person who possesses God’s wisdom could interpret the dreams. God’s wisdom is based upon His omniscience and is His unique ability to devise a perfect plan to accomplish His goal to glorify Himself. The word denotes God’s ability to perfectly execute His plan of salvation and as a result glorify Himself. The wisdom of God is expressed through the gospel of Jesus Christ, which presents God’s provision of eternal salvation for the entire human race through the death and resurrection of Jesus Christ. In 1 Corinthians 1:18-31, the apostle Paul condemns the wisdom of the cosmic system, teaching that the wisdom of God as revealed in the gospel of Jesus Christ is superior and has made foolish the wisdom of the cosmic system. In 1 Corinthians 1:17-31, Paul attacks the self-confidence of the Greeks, who boast of their human wisdom, which is cosmic viewpoint (1 Co. 1:29; cf. 1 Co. 3:21). He rejects human wisdom and boasts in the wisdom he received from the Lord through the Spirit. God’s wisdom resides in the mind and thinking of Christ, which appears in the written Word of God (Colossians 2:3). The believer acquires the wisdom of God by letting the Word of Christ richly dwell in his soul, which gives him the capacity to glorify God in whatever circumstance or relationship in life (Colossians 3:16). James describes God’s wisdom. James 3:17 But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy. (NASB95) In Ephesians 3:1-12, the apostle Paul teaches that the multi-faceted wisdom of God is being made known through the church to the “rulers ” and “ authorities .” In Ephesians 1:16-17, Paul informs the Ephesian believers that he prays that they would receive spiritual wisdom and revelation from the Holy Spirit regarding their union and identification with Christ, which is by means of an experiential knowledge of the Father. So Daniel possessed God’s wisdom in the sense that God the Holy Spirit gave him the skill to interpret Nebuchadnezzar’s dreams. It denotes that God gave Daniel the ability to “discern” or “understand” the revelations that God gave Nebuchadnezzar in two dreams. The noun ḥā·ḵ emā(h) is in the construct state meaning that it is governing the noun ʾělāh, which follows it expressing a genitive relation. Specifically, it is a

2012 William E. Wenstrom, Jr. Bible Ministries 14 genitive of possession which denotes this wisdom resides in the character and nature of God.

šeḵǎḥ

The verb šeḵǎḥ means “to observe” and is used here with illumination, discernment and wisdom in accordance with God’s wisdom as its subject. The queen is telling Belshazzar that illumination, discernment as well as wisdom in accordance with God’s wisdom “was observed” in Daniel during the reign of his great-grandfather, Nebuchadnezzar. The word means that Nebuchadnezzar and his wise men could observe Daniel possessed illumination, discernment and wisdom in accordance with God’s wisdom by coming to realize or recognize through observation of certain facts. These facts were Daniel communicating to Nebuchadnezzar the content and interpretation of his first dream as well as the interpretation of his second dream. The hitpe el (Hebrew: qal) is fientive expressing the action of illumination, discernment and wisdom in accordance with God’s wisdom being “perceived” in Daniel by Nebuchadnezzar and the wise men of Babylon. The perfect tense of the verb is constative describes in summary fashion this action as occurring in the past in Nebuchadnezzar’s dream. The passive voice means that the subject receives the action of the verb from an expressed or unexpressed agency. Here the subject is of course illumination, discernment and wisdom in accordance with God’s wisdom and the unexpressed agency is Nebuchadnezzar and his wise men. Thus, the passive voice denotes illumination, discernment and wisdom in accordance with God’s wisdom received the action of being observed in Daniel by Nebuchadnezzar and his wise men. bēh

Once again, we have the third person masculine singular pronominal suffix hû( ʾ) means “him” referring of course to Daniel and it is the object of the preposition bĕ, which means “in” since it functions as a marker of location. This indicates that illumination, discernment and wisdom in accordance with God’s wisdom were perceived in Daniel by Nebuchadnezzar and his wise men.

The Queen’s Third Description of Daniel

2012 William E. Wenstrom, Jr. Bible Ministries 15 your father, your father the king, appointed him chief of the magicians, conjurers, Chaldeans and diviners.” (NASB95) “And King Nebuchadnezzar, your father, your father the king, appointed him chief of the magicians, conjurers, Chaldeans and diviners ” is composed of waw), “and ” which is followed by the masculine singular) ( ו ) the conjunction wa form of the noun mě·lěḵ ( ) ( meh´-lek ), “ king ” which is followed by the -neb) ( ד) masculine singular form of the proper name neḇû·ḵǎḏ·ně(ʾ)ṣ·ṣǎr oo-kad-nets-tsar), “Nebuchadnezzar ” and then we have the masculine singular construct form of the noun ʾǎḇ ( ) (ab), “ father ” which is modified by the second person masculine singular pronominal suffix -ḵ ( ), “ your ” and then we have the masculine singular construct form of the noun rǎḇ ( ) (rab), “ chief ” which is followed by the masculine plural form of the noun ḥǎ r·ṭōm ( ) (khar-tome), “the magicians ” which is followed by the masculine plural form of the noun ʾǎš·šāp̄ ( ) (ash-shawf), “ the conjurers ” and then we have the masculine plural form of the noun kǎś·dāy ( ) (kas-day), “ the Chaldeans ” which is followed by the masculine plural pe al (Hebrew: qal) active participle form of the verb gezǎr ( ) ( ghez-ar´ ), “ the diviners ” which is followed by the third person masculine singular haf el (Hebrew: hiphil) active perfect form of the verb qûm ( ) ( koom ), “appointed ” and then we have the third person masculine singular pronominal who), “ him” which is followed by the masculine singular) ( ה) (suffix hû( ʾ construct form of the noun ʾǎḇ ( ) (ab), “ father ” which is modified by the second person masculine singular pronominal suffix -ḵ ( ), “ your ” and then we have the masculine singular form of the noun mě·lěḵ ( ) ( meh´-lek ), “ the king .” wa

This time the conjunction wa is emphatic meaning that the word is introducing a statement which further describes Daniel to Belshazzar and is advancing upon and intensifying the queen’s previous two descriptions of Daniel. Here the conjunction introduces a statement which says that Nebuchadnezzar appointed Daniel as the commander or chief over occult priests, necromancers and diviners who constituted the king’s wise men. So the queen goes from describing Daniel as possessing illumination, discernment as well as wisdom in accordance with God’s wisdom to describing him as being made the commander over the wise men by Nebuchadnezzar. So the advancement and intensification is Nebuchadnezzar observing in Daniel the qualities of illumination, discernment and wisdom in accordance with God’s wisdom to promoting Daniel to the position of commander over the wise men because he demonstrated these qualities. Therefore, we will translate the word “indeed .”

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mě·lěḵ

The noun mě·lěḵ means “king” which this time is used with reference to Nebuchadnezzar referring to the fact that he was governmental head of Babylon. neḇû·ḵǎḏ·ně(ʾ)ṣ·ṣǎr

The proper name neḇû·ḵǎḏ·ně(ʾ)ṣ·ṣǎr , “Nebuchadnezzar ” refers to the second ruler of the Chaldean dynasty of Babylon and great-grandfather of Belshazzar and father of the queen.

ʾǎḇ

Once again, the masculine singular construct form of the noun ʾǎḇ means “great-grandfather” indicating that Nebuchadnezzar was Belshazzar’s great- grandfather and Nabonidus’ grandfather. Jeremiah 27:7, Daniel 5:11 and history make this clear. It is once again modified by the second person masculine singular pronominal suffix -ḵ, which means “your” since it is functioning as a possessive pronoun. This indicates that Belshazzar has a relationship with Nebuchadnezzar, which we have identified as being the “great-grandson” of Nebuchadnezzar. k ʾǎḇû m ǎl·k ā(ʾ)

Once again, Daniel employs the masculine singular construct form of the noun ʾǎḇ means “great-grandfather” indicating that Nebuchadnezzar was Belshazzar’s great-grandfather and Nabonidus’ grandfather. Jeremiah 27:7, Daniel 5:11 and history make this clear. It is once again modified by the second person masculine singular pronominal suffix -ḵ, which means “your” since it is functioning as a possessive pronoun. This again indicates that Belshazzar has a relationship with Nebuchadnezzar, which we have identified as being the “great-grandson” of Nebuchadnezzar. However, this time these two words are employed with the noun mě·lěḵ means “king” which this time is used with reference to Nebuchadnezzar referring to the fact that he was governmental head of Babylon. qûm

The verb qûm means “to promote” and is used with Nebuchadnezzar as its subject and Daniel as its object. It denotes that Nebuchadnezzar “promoted” Daniel as commander over the wise men of the city of Babylon. The haf el (Hebrew:

2012 William E. Wenstrom, Jr. Bible Ministries 17 hiphil) stem of the verb is factitive meaning that the subject of the verb causes the direct object to enter the state described by the verb in the qal. This indicates that Nebuchadnezzar as the subject caused Daniel to be promoted to the sovereign authority over the city of Babylon’s wise men. The perfect tense of the verb is constative describes in summary fashion this past action. hû( ʾ)

The third person masculine singular pronominal suffix hû( ʾ) means “him” referring to Daniel and is the direct object of the verb qûm . rǎḇ ḥǎr·ṭǔm·mîn ʾāš·p̄ în , k ǎś ·d ā·ʾîn gāz·rîn

The noun rǎḇ describes Daniel as an individual whom Nebuchadnezzar had given supreme authority over his wise men. Thus, this word describes Daniel as the “chief” or the “commander” over the wise men. The word is in the construct state meaning that it is governing the nouns ḥǎ r·ṭōm, ʾǎš·šāp̄ , kǎś·dāy and the substantive participle gezǎr, which follow the word. This construction is expressing a genitive relationship. The genitive relationship is one of subordination meaning that the nouns ḥǎ r·ṭōm, ʾǎš·šāp̄ , kǎś·dāy and the substantive participle gezǎr, specify that which is subordinated to or under the dominion of the head noun, which is the noun rǎḇ. This indicates that Daniel was the commander “over the” the occult priests, necromancers, astrologers and diviners. This construction denotes that Nebuchadnezzar made Daniel his chief over these four groups, who constituted the king’s wise men. The noun rǎḇ is a predicate accusative meaning that it asserts something about another accusative, which in our context, is the third person masculine singular pronominal suffix hû( ʾ), “ him” which is the accusative direct object of the verb qûm , “ promoted .” There is an implied copulative verb between these two accusatives so as to equate them. Thus, this construction indicates that Nebuchadnezzar promoted Daniel “as” or “to be” the commander over the wise men. The noun ḥǎ r·ṭōm refers to “occultist priests” who were a class of intelligent and clever priests involved with the occult, which is driven by demons. These occult priests occupied themselves with the arts and sciences of the Babylonians, which involves astrology, the interpretation of dreams, the foretelling of events, as well as magic and channeling. They were regarded as the possessors of secret arts. These individuals led the Babylonians in the worship of their gods like Marduk. The noun ʾā·šǎp̄ refers to a necromancer who was an individual who attempted to contact the dead for the purpose of magically revealing the future or influencing the course of events. Of course, they could not communicate with the dead but

2012 William E. Wenstrom, Jr. Bible Ministries 18 only demons. It does not refer to astrologers since the noun kǎś·dāy refers to astrologers. The noun kǎś·dāy, “ Chaldeans ” is the Aramaic cognate of the proper noun kǎś·dîm , which we saw in Daniel 2:2 were astrologers. As was the case in Daniel 2:10, the noun kǎś·dāy in Daniel 4:7 refers to the same group as well. If you recall, this group represented the occult priests, necromancers, and sorcerers before Nebuchadnezzar. In other words, the astrologers are the spokesmen for the occult priests, necromancers, sorcerers. Together, these four groups help to constitute the king’s “wise men” along with those who were dignitaries who did not belong to these four groups. The astrologers studied the magnitudes, movements and constitutions of the heavenly bodies. They are interested in the effect of these celestial phenomena on human life. They supposedly can foretell events by the positions of the planets and stars. The Babylonians developed sophisticated methods of reading the stars to determine proper times for action. The Bible does not seek to describe the skills, tactics, or methods of these individuals engaged in various practices to determine the opportune time. Rather the Bible mocks such practices and shows that God’s word to the prophets and the wise of Israel far surpasses any of their skills. The verb gezǎr literally means “one who cuts” and is a reference to those individuals who would cut open animals and examine their livers for omens. This practice is called “extispicy” (eks-TIHS-pih-see). In the ancient word, ceremonies were performed so that the gods would answer questions posed by the diviners through their inspection of an animal’s internal organs, especially, the liver. It was believed that the gods would leave hints to be uncovered. Diviners were required to notice subtle changes in the color, texture and shape of each section of the organ in question. The NRSV, NET, NIV and NASB translate this word in Daniel 5:11 as “diviners” whereas the ESV and GNB renders the word “astrologers.” The ESV and GNB employ this translation since this verb could refer to someone who practices divination by examining the movement of the stars. Now, there were various forms of divination, namely, rhabdomancy, hepatoscopy, teraphim, necromancy, hydromancy, lots, dreams or astrology. Here in Daniel 5:11, we saw that Daniel has already mentioned those who practice a form of divination called necromancy as well as astrology. The participle form of the verb gezǎr does not refer to “divination astrologers” as it did in Daniel 2:27 but rather it refers simply to those who practice instrumental divination since the astrologers are already referred to by the noun kǎś·dāy. So the participle form of this verb in Daniel 5:11 means “diviners” i.e. those who practice rhabdomancy, hepatoscopy, teraphim, necromancy, hydromancy, lots, and dreams.

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So the diviners practiced rhabdomancy, hepatoscopy, teraphim, necromancy, hydromancy, lots, and dreams. Rhabdomancy was divination by use of a rod or staff (cf. Exodus 4:4, 17; 17:9). Hepatoscopy was divination by the examination of an animal’s liver (Ezekiel 21:19-21). Another form of divination was through the use of teraphim, i.e. divination by consulting with images. Hydromancy was divination by the observation of water. Divination was practiced by drawing lots and interpreting dreams. The pe al (Hebrew: qal) stem of the verb gezǎr is stative indicating a person who “exists in the state of” practicing the various types of divination. The participle form of the verb is used here as a substantive. Therefore, we will translate this verb “ diviners .”

Translation of Daniel 5:11

Daniel 5:11 “There is a man in your kingdom who possesses God’s Holy Spirit in him so that during the days of your great-grandfather, illumination, discernment as well as wisdom in accordance with God’s wisdom were observed in him. Indeed, King Nebuchadnezzar, your great-grandfather, your great-grandfather the king, promoted him to be commander over the occult priests, necromancers, astrologers and diviners.”

Exposition of Daniel 5:11

In Daniel 5:11, we have Daniel recording for us the queen speaking to Belshazzar and informing him with regards to Daniel’s ability to solve the problem of the mysterious inscription on one of the walls of the banquet behind the lampstand. As we noted, in Daniel 5:10, the reader is introduced to the queen. She was not one of Belshazzar’s wives since Daniel 5:2-3 tells us that the king’s wives were already at the banquet held in honor of the king’s nobles. The queen is Belshazzar’s mother. The fact that the queen she was old enough to be very familiar with Daniel and Nebuchadnezzar’s relationship would suggest that she was Belshazzar’s grandmother whose name was Adad-Guppi. History tells us that she was a very influential person and the quintessential queen mother. Her description of Daniel indicates that she had contact with him in the past and was familiar with his relationship with Nebuchadnezzar. The manner in which she speaks to Belshazzar indicates she was either his mother or grandmother. She was old enough to have knowledge of the prophet Daniel but also wise enough to not be in attendance of the king’s drunken banquet for his nobles. However, the Nabonidus Chronicle seems to rule out the queen as being Nabonidus’ mother and Belshazzar’s grandmother since it records that she died in the ninth year of

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Nabonidus’ reign (Baldwin, 122). Thus, more than likely the queen is Nabonidus’ wife and thus Belshazzar’s mother. Her name according to Herodotus was Nitocris who was the daughter of Nebuchadnezzar. In the ancient courts, the queen mother often wielded considerable influence (cf. 1 Kings 15:13; 2 Kings 11:1-3; 24:12; Jeremiah 13:18). Daniel 5:10 informs the reader that the reason why Belshazzar’s mother entered the banquet hall was because of the words of her son, the king and his nobles. She heard the commotion as a result of the unattached hand writing on one of the walls of the banquet. Undoubtedly, the servants would have informed her of the situation as well. She responds to the situation by making several statements to the king. The first two appear in Daniel 4:10 and the remaining appear in Daniel 4:11-12. In verse 10, she greets the king with the phrase “ O king, live forever!” This greeting is of course hyperbole since she doesn’t expect him to live forever. It simply denotes that she wishes that Belshazzar would live a long life. Of course, he was to die that very evening. Her second statement in verse 10, “ Please, by no means let your thoughts cause you to be terrified so that they by no means cause your countenance to change! ” expresses in emphatic terms her strong desire that the king’s thoughts would by no means cause him to be terrified so that these thoughts would by no means cause his countenance to be changed. Thus, we see her comforting Belshazzar. In other words, in a polite manner, before all his guests, the queen is telling her son the king to pull himself together. Then, in verse 11-12, she tells him she has a solution. She tells the king why he should be comforted, namely, because he has a man in his kingdom who can read and interpret the inscription. His name is Daniel and she was quite familiar with him and his relationship with Nebuchadnezzar as indicated by her statements to the king in verses 11-12. Now, in Daniel 5:11, the queen presents to her son Belshazzar a three-fold description of Daniel in order that he would summon him to the banquet to solve the problem of the mysterious inscription. She says that there is a man in his kingdom who “ possessed God’s Holy Spirit in him .” When the queen describes Daniel as such she is using Nebuchadnezzar’s language when describing Daniel to Belshazzar, which appears in Daniel 4:8-9 and 18. The queen was evidently a non- believer and thus we would not expect her to be using this expression. However, she is simply employing Nebuchadnezzar’s language to describe Daniel for her son Belshazzar. The queen then presents the result of Daniel possessing God’s Holy Spirit in him, namely that during the reign of Belshazzar’s great-grandfather, Nebuchadnezzar, illumination, discernment as well as wisdom in accordance with God’s wisdom were observed in Daniel by the king and his wise men.

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As we noted in our study of Daniel 5:2, there has been great debate among Bible scholars and expositors of Daniel 5:2 and 11 as to the meaning of the masculine singular construct form of the noun ʾǎḇ in these verses. Does it refer to the fact that Nebuchadnezzar was Belshazzar’s predecessor or his grandfather or even great-grandfather? As we noted in our study of Daniel 5:2, the masculine singular construct form of the noun ʾǎḇ means “great-grandfather” which is indicated by the text of Jeremiah 27:7 and what we know from history. This indicates that Nebuchadnezzar was Belshazzar’s great-grandfather and Nabonidus’ grandfather. Jeremiah 27:7, Daniel 5:11 and history make this clear. In Jeremiah 27:7, the word “son” and “grandson” are translating the Hebrew noun bēn ( ) ( bane ), which appears three times in this passage describing someone who is biologically related to Nebuchadnezzar. The text of Jeremiah 27:7 is as follows: wk āl h ǎ gô·yim ʿāḇ·ḏû ʾōṯōw w ʾěṯōw bn w ʾěṯōw b ěn bn ʿǎḏ ʿēṯ ōw ʾǎ rṣ וד ה ) bō(ʾ)g ǎmhû( ʾ); w rǎb·bîm gô·yim û g eḏō·lîm m elā·ḵîm b ōw ʿāḇ·ḏû It literally .( ו ו ו ו ד צ ה וד ד reads: “All the nations shall serve him and his son ( bēn), and his son’s ( bēn) son (bēn), i.e. grandson until the time of his own land comes; then many nations and great kings will make him their servant.” This passage would indicate that Evil-Merodach was the father of Nabonidus and that Nabonidus was the grandson of Nebuchadnezzar since it says that Nebuchadnezzar’s son and grandson would follow after him before the Neo- Babylonian empire would come to an end. Evil-Merodach must have been Nabonidus’ father since Jeremiah 27:7 is saying that Nebuchadnezzar’s son and then grandson would reign and during the reign of his grandson, the kingdom would come to an end. Now, Nebuchadnezzar died in 562 B.C. after ruling 43 years. When he died, he was succeeded by his son Evil-Merodach who ruled for only two years (562-560 B.C.; see 2 Kings 25:27-30; Jeremiah 52:31-34). The latter was murdered in August 560 by Neriglissar who was Nebuchadnezzar’s son-in-law and Evil- Merodach’s own brother-in-law. Neriglissar ruled for a short time with his reign being only four years (560-556 B.C.). This same individual is mentioned in Jeremiah 39:3, 13. When he died, he was succeeded by his young son Labashi- Marduk who ruled only two months, May and June of 556 B.C. He was assassinated and succeeded by Nabonidus who reigned 17 years (556-539 B.C.) and made his son Belshazzar co-regent with him. History tells us as well as Daniel chapter 5 that the Babylonian kingdom ended during the reign of Belshazzar and his father Nabonidus. It would end when Nebuchadnezzar’s grandson was on the throne who was Nabonidus as we noted. Therefore, if Nabonidus is the grandson of Nebuchadnezzar and Nebuchadnezzar’s empire would come to an end during the reign of his grandson as Jeremiah 27:7 makes clear then Nebuchadnezzar must

2012 William E. Wenstrom, Jr. Bible Ministries 22 have been the great-grandfather of Belshazzar since Nebuchadnezzar was the grandfather of Nabonidus, Belshazzar’s father. This would thus indicate that the noun ʾǎḇ in Daniel 5:2 is describing Nebuchadnezzar as Belshazzar’s great- grandfather. Further support is found in Daniel 5:11 which records Belshazzar’s mother consoling her son by telling him that there was a man in his kingdom (Daniel) whom King Nebuchadnezzar, his father, your father the king, appointed as chief of the occult priests, necromancers, astrologers and diviners. The fact that she cites Nebuchadnezzar and Nabonidus would further suggest that Nabonidus, Belshazzar were all related to Nebuchadnezzar. Thus, if Nabonidus was Belshazzar’s father and is identified as such by the noun ʾǎḇ in Daniel 5:11, why identify Nebuchadnezzar with the same word if he was merely Belshazzar’s predecessor? Jeremiah 27:7 indicates that this noun identifies Nebuchadnezzar as Belshazzar’s great-grandfather. The repetition found in the expression “ King Nebuchadnezzar, your great- grandfather, your great-grandfather the king ” emphasizes with Belshazzar how significant a person Daniel was in that his great-grandfather, Nebuchadnezzar actually promoted to be the commander over his wise men even though he was a Jewish exile. This emphasizes with Belshazzar that he should summon Daniel immediately to solve the problem with the mysterious inscription since the great Nebuchadnezzar who built Babylon into a great empire relied upon him. The queen informs Belshazzar that Nebuchadnezzar and his wise men observed “illumination ” in Daniel meaning that he possessed spiritual or intellectual enlightenment. She is saying that Daniel demonstrating that God’s Holy Spirit indwells him by virtue of the fact that he demonstrated spiritual and intellectual enlightenment with regards to the dreams/visions which Nebuchadnezzar received from God as recorded in Daniel chapters two and four. Daniel was able to interpret both dreams because he possessed God’s Holy Spirit in him which gave him the capacity to interpret the king’s dreams. The queen also says that Nebuchadnezzar and his wise men also observed “discernment ” in Daniel meaning he had the power of judgment and perceptive insight as demonstrated in the use of knowledge rather than knowing by experience. It denotes that Daniel had the God-given ability to interpret visions and dreams which was impossible for the average human mind. The queen mother also says that “wisdom” was observed in Daniel in the sense that he possessed a deep understanding and keen discernment as a result of possessing God’s Holy Spirit in him. Specifically, Daniel possessed the ability to know how to interpret the dreams, to solve riddles and decipher extremely difficult problems according to how the queen describes Daniel in Daniel 5:12. Belshazzar’s mother then tells him that Nebuchadnezzar and his wise men observed wisdom in Daniel “ in accordance with God’s wisdom ” meaning that

2012 William E. Wenstrom, Jr. Bible Ministries 23 that Daniel’s wisdom was in fact God’s wisdom. Only a person who possesses God’s wisdom could interpret the dreams. The queen then advances upon and intensifies her two previous descriptions of Daniel by saying that Nebuchadnezzar promoted Daniel to be the commander or chief over occult priests, necromancers and diviners who constituted the king’s wise men. So she goes from describing Daniel as possessing illumination, discernment as well as wisdom in accordance with God’s wisdom to describing him as being made the commander over the wise men by Nebuchadnezzar. Belshazzar has a unique problem which requires a unique person to solve it for him. The problem cannot be solved by the greatest minds and intellects of his age since it can only be solved by a person who possesses God’s wisdom. The mysterious inscription is directly from God and thus requires a man who possesses a relationship and fellowship with God and has been given the ability by God to read and interpret it. The king has a great crisis which requires a godly man with supernatural power to solve.

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Daniel 5:12-The Queen Gives Belshazzar A Five-Fold Description Of Daniel’s Abilities And Urgently Requests He Summon Him

The First Description of Daniel’s Abilities

Daniel 5:12 “This was because an extraordinary spirit, knowledge and insight, interpretation of dreams, explanation of enigmas and solving of difficult problems were found in this Daniel, whom the king named Belteshazzar. Let Daniel now be summoned and he will declare the interpretation.” (NASB95) “This was because an extraordinary spirit ” is composed of the preposition k- ( ) (kee) and this is followed by the preposition lĕ ( ) (leh) and then we have the preposition qǒḇēl ( ) ( kob-ale´ ) and this is followed by the relative particle dî ( ) (dee ), which are translated as “ because ” and this is followed by the feminine singular form of the noun rû aḥ ( ) ( roo´-akh ), “ an spirit ” which is modified by the feminine singular form of the noun yǎt·tîr ( ) ( yat-teer´ ), “ extraordinary .” kā l q ǒḇēl dî

The preposition k- is employed with the prepositions lĕ and qǒḇēl and the relative particle dî to form a conjunctive clause which means “because.” These four words are introducing a statement that presents the reason or the basis for the queen’s last statement in Daniel 5:11. In this verse, she tells Belshazzar that there was a man in his kingdom who possessed God’s Holy Spirit in him. She then gets specific and tells the king that during the days of Belshazzar’s great-grandfather, Nebuchadnezzar, illumination, discernment as well as wisdom in accordance with God’s wisdom were observed in this man who possessed God’s Holy Spirit in him. She then informs the king that Nebuchadnezzar promoted this man to be commander over the occult priests, necromancers, astrologers and diviners. So these four words at the beginning of verse 12 are introducing a statement which presents the reason why Nebuchadnezzar promoted this man to be the commander over the occult priests, necromancers, astrologers and diviners who constituted his wise men. Nebuchadnezzar promoted Daniel “because” the king found that he possessed an extraordinary spirit, knowledge, skill to interpret dreams, solve riddles and decipher difficult problems. yǎt·tî·r ā(h) rûaḥ

The noun rû aḥ means “spirit” in the sense of a special attitude or frame of mind or a disposition which characterizes a person. The word is modified by the noun

2012 William E. Wenstrom, Jr. Bible Ministries 25 yǎt·tîr , which means “extraordinary” in the sense that this spirit was exceptional or unusual in the sense that it deviated from the average person. Therefore, these two words describe Daniel as having an extraordinary attitude or disposition in the sense that it was exceptional and unusual in that it deviated from the average person. These two words denote that Daniel’s attitude or disposition was incomparable in the sense that it was unique among men.

The Second Description of Daniel’s Abilities

The conjunction wa is adjunctive meaning that is introducing an “additional” description of Daniel’s abilities, which he manifested during the reign of Nebuchadnezzar. There is no need to translate the word into the English but simply employ a comma to reflect its usage here. mǎn·dǎʿ

The noun mǎn·dǎʿ means “knowledge” in the sense that Daniel had superior knowledge with regards to a wide range of subjects which the Babylonians did not possess. It means that Daniel knew things with regards to various subjects, which others in Babylon did not.

The Third Description of Daniel’s Abilities

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waw), “and ” which is) ( ו ) And insight ” is composed of the conjunction wa“ followed by the feminine singular construct form of the noun śāḵ· leṯā·nû ( ) (sok-leth-aw-noo´ ), “ insight ” and then we have the masculine singular pa el (Hebrew: piel) active participle form of the verb pešǎr ( ) ( pesh-ar´ ), “interpretation of ” and its direct object is the masculine plural form of the noun ḥē·lěm ( ) ( khay´-lem ), “ dreams.” wa

Once again, the conjunction wa is adjunctive meaning that the word is introducing an “additional” description of Daniel’s abilities which he manifested during the reign of Nebuchadnezzar. There is no need to translate the word into the English but simply employ a comma to reflect its usage here.

śāḵ· leṯā·nû

The noun śāḵ· leṯā·nû means “insight, discernment” and describes Daniel as having the God-given ability to interpret visions and dreams which was impossible for the average human mind. pešǎr

The verb pešǎr means “to interpret” referring to Daniel explaining or interpreting dreams. The pa el stem (Hebrew: piel) of this verb is causative referring to the verb causing the direct object to do some action. Here the subject is Daniel and the direct object is the noun ḥē·lěm ( ) ( khay´-lem ), “ dreams.” Therefore, this stem denotes one Daniel “causing” dreams to be interpreted. The participle form of this verb expresses characteristic action meaning that Daniel is characterized as one having discernment interpreting dreams.

ḥē·lěm

The noun ḥē·lěm is in the plural meaning “dreams” referring to the content of Nebuchadnezzar’s dreams which are recorded in Daniel chapters 2 and 4.

The Fourth Description of Daniel’s Abilities

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Belteshazzar. Let Daniel now be summoned and he will declare the interpretation.” (NASB95) Following the noun ḥē·lěm ( ) ( khay´-lem ), “ dreams” is the conjunction wa waw), “ and ” which is followed by the feminine singular construct form of the) ( ו ) akh-av-aw´ ), “ explanation of ” which is modifying the ) ( וה) (noun ʾǎ·ḥ ǎwā·yā(h ”. akh-ee-daw´ ), “ enigmas ) ( ד ה) (feminine plural noun ʾǎḥî·ḏā(h wa

ʾǎ·ḥ ǎwā·y ǎṯ ʾǎḥî· ḏān

The noun ʾǎ·ḥ ǎwā·yā(h) means “explanation” and the plural form of the noun ʾǎḥî·ḏā(h) means “riddles,” which are enigmatic or puzzling statements often based on clever use of the ambiguities of language. They are “enigmatic or allegorical statements whose meaning must be searched for or revealed by God. They may be compared with other forms of obscure communication and contrasted with clear messages. Riddles are associated with proverbs and parables as means of teaching wisdom.”1 A riddle is “a saying whose meaning is not immediately clear or is purposely veiled. It requires careful thought or interpretation to be understood.”2 Therefore, these two words describe Daniel’s ability to explain riddles in the sense that he had demonstrated during Nebuchadnezzar’s reign the ability to make clear or understandable riddles implying he could make plain and intelligible a riddle. The construct form of the noun ʾǎ·ḥ ǎwā·yā(h) means that it is governing the noun ʾǎḥî·ḏā(h) expressing a genitive relationship which is an objective genitive meaning that the noun ʾǎḥî·ḏā(h) is receiving the verbal action implicit in the noun ʾǎ·ḥ ǎwā·yā(h) . Therefore, we can translate this expression “explaining riddles.”

The Fifth Description of Daniel’s Abilities

1 Manser, M. H. (1999). Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies . London: Martin Manser. 2 Achtemeier, P. J., Harper & Row, & Society of Biblical Literature. (1985). Harper’s Bible dictionary (1st ed.) (871). San Francisco: Harper & Row.

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Belteshazzar. Let Daniel now be summoned and he will declare the interpretation.” (NASB95) ( ו ) And solving of difficult problems ” is composed of the conjunction wa“ (waw), “ and ” which is followed by the masculine singular pa el (Hebrew: piel) ser-aw), “ solving ” and then we) ( ה) (active participle form of the verb šerā(h have the masculine plural form of the noun qeṭǎ r ( ) ( ket-ar´ ), “ difficult problems .” wa

Once again, the conjunction wa is adjunctive meaning that the word is introducing an “additional” description of Daniel’s abilities which he manifested during the reign of Nebuchadnezzar. However, this time we will translate the word “as well as.”

šerā(h)

The verb šerā(h) literally means “to loose” in the sense of unraveling a knot but here it means “to solve” and its object is the noun qeṭǎ r, “ difficult problems .” Thus, this verb is saying that during Nebuchadnezzar’s reign Daniel manifested the ability to “solve” difficult problems or unravel knotty problems. So the word describes Daniel as a great problem solver. The pa el stem (Hebrew: piel) of this verb is causative referring to the verb causing the direct object to do some action. Here the subject is Daniel and the direct object is the noun qeṭǎ r, “ difficult problems .” Therefore, this stem denotes Daniel “causing” difficult problems to be solved. The participle form of this verb expresses characteristic action meaning that Daniel is characterized as one having discernment interpreting dreams. qeṭǎ r

The noun qeṭǎ r means “difficult problems” implying a supernatural and obscure or hidden difficulty referring more than likely to the vision/dreams Nebuchadnezzar received from God as recorded in chapters 2 and 4.

These Five Abilities Were Found in Daniel

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Belteshazzar. Let Daniel now be summoned and he will declare the interpretation.” (NASB95) “Were found in this Daniel ” is composed of the third person feminine singular hitpe el (Hebrew: qal) passive perfect form of the verb šeḵǎḥ ( ) ( shek-akh´ ), “were found ” which is followed by the preposition bĕ ( ) (beh) “ in ” and its object ” who), “ this) ( ה) (is the third person masculine singular pronominal suffix hû( ʾ and then once again we have the preposition bĕ ( ) (beh) which is not translated and its object is the masculine singular proper noun dā·niy ·yē(ʾ)l ( ) (daw-nee- yale), “ Daniel .”

šeḵǎḥ

The verb šeḵǎḥ means “to find” in the sense of encountering through experience. Here the word denotes that Nebuchadnezzar and his wise men encountered through their personal experience with Daniel as recorded in chapters 2 and 4 that he had an extraordinary spirit, mind, discernment interpreting dreams, explaining riddles as well as solving difficult problems. The hitpe el (Hebrew: qal) is fientive expressing an action performed by Nebuchadnezzar and his wise men in encountered through their personal experience with Daniel as recorded in chapters 2 and 4 that he had an extraordinary spirit, mind, discernment interpreting dreams, explaining riddles as well as solving difficult problems. The perfect tense of the verb is constative describes in summary fashion this action as occurring in the past during Nebuchadnezzar’s reign. b ēh b ḏā·niy·y ē(ʾ)l

The third person masculine singular pronominal suffix hû( ʾ) means “him” referring to Daniel and is the object of the preposition bĕ ( ), which is a marker of condition indicating that Nebuchadnezzar and his wise men encountered through personal experience with Daniel that he existed in the state or condition of possessing an extraordinary spirit, mind, discernment interpreting dreams, explaining riddles as well as solving difficult problems. The proper noun dā·niy ·yē(ʾ)l refers of course to the author of this book that bears his name and which book testifies to the fact that he was a Jewish captive, of noble descent, who was carried off to Babylon after Nebuchadnezzar’s first conquest of Jerusalem in 605 B.C., which was the third year of Jehoiakim’s rule, after the Babylonians defeated the Egyptians. Daniel 1:7 records that Ashpenaz gave Daniel the name Belteshazzar. This proper noun is also the object of the preposition bĕ ( ), which again is a marker of condition indicating that Nebuchadnezzar and his wise men encountered through personal experience with

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Daniel that he existed in the state or condition of possessing an extraordinary spirit, mind, discernment interpreting dreams, explaining riddles as well as solving difficult problems.

Daniel’s Babylonian Name

Daniel 5:12 “This was because an extraordinary spirit, knowledge and insight, interpretation of dreams, explanation of enigmas and solving of difficult problems were found in this Daniel, whom the king named Belteshazzar. Let Daniel now be summoned and he will declare the interpretation.” (NASB95) “Whom the king named Belteshazzar ” is composed of the relative particle dî ( ) ( dee ), “ whom” and this is followed by the masculine singular form of the noun mě·lěḵ ( ) ( meh´-lek ), “ the king ” and then we have the third person masculine singular pe al (Hebrew: qal) active perfect form of the verb śîm ( ) ( soom ), “named ” which is followed by the masculine singular construct form of the noun šǔm ( ) ( shoom ), which is not translated and followed the third person masculine who), which is not translated and is followed) ( ה) singular pronominal suffix –hû by the masculine singular form of the proper noun bēl·ṭ ešǎ(ʾ)ṣ·ṣǎr ( ) (bale- tesh-ats-tsar), “ Belteshazzar .” dî

This word dî functions as a relative pronoun means “whom” referring to Daniel. This word functions as the subject of the verb śîm . mě·lěḵ

The noun mě·lěḵ means “king” and of course is used with reference to Nebuchadnezzar referring to the fact that he was governmental head of Babylon.

śîm

The verb śîm means “to assign” referring to Nebuchadnezzar “assigning” to Daniel the Babylonian name, Belteshazzar. The pe al (Hebrew: qal) stem is fientive expressing an action. Here it is expressing the action of Nebuchadnezzar assigning to Daniel the Babylonian name, Belteshazzar. The perfect tense of the verb is constative describes in summary fashion this action.

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–hû

The third person masculine singular pronominal suffix –hû means “him” referring to Daniel and is the direct object of the verb śîm .

šǔm

The noun šǔm means “name” referring to the proper designation of a person. Here it refers to the Babylonian “name” of Daniel, which was Belteshazzar. bēl·ṭ ešǎ(ʾ)ṣ·ṣǎr

The proper noun bēl·ṭ ešǎ(ʾ)ṣ·ṣǎr is derived from the Akkadian Bala ṭ-su-uṣur , might be shortened Nabu-bala ṭsu-uṣur , which means “Nebo, protect his life!” or it simply could be bala ṭsu-uṣur , which means “may he protect the life of the king,” which could be formed from Bel, the epithet meaning “lord” referring to the chief god of the Babylonians, Marduk. Most scholars associate bēl·ṭ ešǎ(ʾ)ṣ·ṣǎr with the latter which would be appropriate for a servant of a king.

The Queen Suggests Belshazzar Summon Daniel

Daniel 5:12 “This was because an extraordinary spirit, knowledge and insight, interpretation of dreams, explanation of enigmas and solving of difficult problems were found in this Daniel, whom the king named Belteshazzar. Let Daniel now be summoned and he will declare the interpretation.” (NASB95) “Let Daniel now be summoned and he will declare the interpretation ” is composed of the adverb of time keʿǎ n ( ) ( keh-an´ ), “ now ” and then we have the masculine singular proper noun dā·niy ·yē(ʾ)l ( ) (daw-nee-yale), “ Daniel ” which is followed by the third person masculine singular hitpe el (Hebrew: qal) passive imperfect form of the verb qerā(ʾ) ( ) ( ker-aw´ ), “let be summoned ” waw), “ and ” which is followed by the) ( ו ) and then we have the conjunction wa masculine singular form of the noun pešǎr ( ) ( pesh-ar´ ), “ interpretation ” and then we have the third person masculine singular haf el (Hebrew: hiphil) active ”. khav-aw´ ), “ declare ) ( וה) (jussive form of the verb ḥǎwā(h keʿǎ n

The adverb of time keʿǎ n is a compound word composed of the preposition kĕ plus a derivative of the root ʿānâ, which is back of the Hebrew word ʿēt “time.”

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The meaning is “at this time” or “now.” Here in Daniel 5:12, the word is a marker of time in reference to other points of time. Here it denotes the moment when the queen urged Belshazzar to summon Daniel to the banquet hall to solve the problem of the mysterious inscription. The queen is telling Belshazzar that he should summon Daniel to the banquet hall “now” or “at this present moment.” qerā(ʾ)

The verb qerā(ʾ) means “to summon” in the sense of calling a person into one’s presence. Here is it used with Belshazzar as its subject and Daniel as its object. Therefore, the word denotes that the king summoning Daniel to the banquet hall in order to read and interpret the mysterious inscription. The hitpe el (Hebrew: qal) is fientive expressing an action performed by Belshazzar summoning Daniel to the banquet hall in order to read and interpret the mysterious inscription. The jussive conjugation of the verb is expressing the queen’s urgent request that her son Belshazzar summon Daniel to the banquet hall in order to solve the problem of the mysterious inscription. wa

This time the conjunction wa is a marker of purpose indicating that the word is introducing a clause that presents the purpose for which the queen is urgently requesting that her son Belshazzar summon Daniel to the banquet hall. Therefore we will render the word “ in order that .”

ḥǎwā(h)

The verb ḥǎwā(h) means “to make known” and denotes Daniel making known the interpretation of the mysterious inscription which was written on one of the walls in the banquet hall directly behind the lampstand. Thus, the word refers to the act of explaining this inscription to Belshazzar. The haf el (Hebrew equivalent: hiphil) stem of the verb is causative and denotes that Daniel as the subject causing the king to know the interpretation of this mysterious inscription. The imperfect conjugation of the verb is employed with the conjunction wa to indicate a purpose. pešǎr

The noun pešǎr means “ interpretation ” referring to Daniel interpreting or explaining the meaning of the inscription to Belshazzar.

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Translation of Daniel 5:12

Daniel 5:12 “Because in him, in Daniel whom the king assigned him the name Belteshazzar, was found an extraordinary spirit, knowledge, discernment interpreting dreams, explaining riddles as well as solving difficult problems. Please summon Daniel right now in order to cause the interpretation to be known.”

Exposition of Daniel 5:12

In Daniel 5:12, we have the queen continuing to speak to Belshazzar her son in giving him advice as to how to deal with the mysterious inscription. As was the case in Daniel 5:11, the queen describes Daniel for the king. In verse 11, she doesn’t name Daniel but in verse 12, we see that she not only tells the king Daniel’s Jewish name which honors the God of Israel but also his Babylonian name, which honored Nebuchadnezzar’s god prior to his conversion. In verse 11, the queen presents to Belshazzar the reason why Nebuchadnezzar promoted Daniel as commander over the wise men. In this verse, she gives a five-fold description of Daniel’s abilities which he manifested during the reign of Nebuchadnezzar, which caused the king to promote Daniel as the commander over the wise men. The queen informs Belshazzar that Nebuchadnezzar encountered through personal experience with Daniel that he had an “ extraordinary spirit ” meaning that his attitude or disposition was incomparable in the sense that it was unique among men. She also tells the king that Nebuchadnezzar encountered through personal experience with Daniel that he had superior knowledge with regards to wide range of subjects which the Babylonians did not possess. It means that these four knew things with regards to various subjects, which others in Babylon did not. The queen also informs Belshazzar that Nebuchadnezzar and his wise men encountered through personal experience with Daniel that he had the power of judgment and perceptive insight as demonstrated in the use of knowledge rather than knowing by experience. It denotes that Daniel had the God-given ability to interpret visions and dreams which was impossible for the average human mind. She tells the king that Nebuchadnezzar encountered through personal experience with Daniel that could explain riddles. He had the ability to explain riddles in the sense that he had demonstrated during Nebuchadnezzar’s reign the ability to make clear or understandable riddles implying he could make plain and intelligible a riddle. Lastly, the queen says that Nebuchadnezzar encountered through personal experience with Daniel that he manifested the ability to solve difficult problems or unravel knotty problems. So in other words, he was a great problem solver. He

2012 William E. Wenstrom, Jr. Bible Ministries 34 could solve a supernatural and obscure or hidden difficulty such as the vision/dreams Nebuchadnezzar received from God as recorded in chapters 2 and 4. The queen’s last statement to Belshazzar is an urgent request that he summon Daniel to the banquet hall in order to interpret the mysterious inscription. The fact that the queen has to describe Daniel’s abilities with the king indicates that Belshazzar was not employing Daniel as an advisor as his great-grandfather Nebuchadnezzar had done. Daniel was no longer playing a prominent role in the Babylonian kingdom when it had come to an end. In fact, he was clearly no longer the commander over the wise men as he was under Nebuchadnezzar. When Nebuchadnezzar died, Daniel was removed from his position. Belshazzar was not unaware or ignorant of Daniel’s abilities because Daniel’s statement to the king in verse 22 indicates that he was fully aware of Daniel’s relationship with Nebuchadnezzar. He had forgotten Daniel because he had no need for Daniel in his kingdom. No dreams had been given to Belshazzar unlike his great-grandfather Nebuchadnezzar. Now that Belshazzar has a crisis, he needs Daniel to solve his problem of the inscription.

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