Later
The word "later" sets the stage for a significant event following previous narratives in the Book of Daniel. It indicates a continuation of the historical and prophetic timeline. In the context of Daniel, this word suggests a transition from the reign of Nebuchadnezzar to that of Belshazzar, highlighting the unfolding of God's sovereign plan through successive empires. Historically, this period marks the decline of the Babylonian Empire, setting the stage for the Medo-Persian conquest.

King Belshazzar
Belshazzar, the central figure in this chapter, is identified as a king, though historically he was the co-regent with his father, Nabonidus. His name means "Bel, protect the king," reflecting the Babylonian practice of invoking their gods for protection. Belshazzar's reign is characterized by arrogance and impiety, contrasting with the humility learned by Nebuchadnezzar. His account serves as a cautionary tale about the dangers of pride and the importance of acknowledging the true God.

held a great feast
The phrase "held a great feast" indicates a lavish celebration, typical of royal courts in ancient times. Feasts were often used to display wealth, power, and to solidify political alliances. In the context of Daniel 5, this feast is marked by excess and irreverence, as it occurs while the city of Babylon is under threat from the Medo-Persian army. The feast symbolizes Belshazzar's false sense of security and disregard for the impending judgment.

for a thousand of his nobles
The mention of "a thousand of his nobles" underscores the grandeur and scale of the event. It reflects the hierarchical structure of Babylonian society, where nobles held significant influence and power. This gathering of the elite serves to emphasize the widespread nature of the moral and spiritual decay within the kingdom, as they partake in the king's blasphemous actions.

and he drank wine with them
The act of drinking wine is a central element of the narrative, symbolizing indulgence and lack of restraint. In the Bible, wine can represent joy and blessing, but it also serves as a metaphor for excess and moral decline when consumed irresponsibly. Belshazzar's drinking with his nobles highlights his disregard for the sacred, as he later uses the vessels from the Jerusalem temple for his revelry. This act of sacrilege sets the stage for the divine judgment that follows, illustrating the biblical principle that God will not be mocked.

V.

(1) Belshazzar.--On this king see Excursus C. As he was the son of Nabonidus, a space of about thirty years must have elapsed since the event recorded in the last chapter. The Babylonian empire survived the death of Nebuchadnezzar only twenty-five years.

A thousand.--There is nothing unreasonable in the number of the guests; in fact, the LXX. have doubled the number. (See Esther 1:3-4.)

Before the thousand.--The king appears to have had a special table reserved for himself apart from the guests. For this custom comp. Jeremiah 52:33.

Verses 1-31. - BELSHAZZAR'S FEAST. In regard to this chapter the peculiar state of the Septuagint text has to be noted. At the beginning of the chapter there are three verses which seem to be either variant versions of the Septuagint text, or versions of a text which was different from that from which the Septuagint has been drawn. Throughout the chapter, further, there are traces of doublets. Most of these variations occur in the Syriac of Paulus Tellensis. Verse 1. - Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. As we have just indicated, there are two versions in the Septuagint of several verses in this chapter, and the verse before us is one of these. The first of these is "Baltasar the king made a great feast on the day of the dedication of his palace, and invited from his lords two thousand men." The other reading, which appears to have formed the text, is, "Baltasar the king made a great feast for his companions." The first version seems to have read the dual instead of the singular - a proof of the state of the language, for the dual has practically disappeared in the Targums. The second version has evidently read הברין instead of רברבין. Theodotion reads, "Baltasar the king made a great feast to thousands of his lords, and drank wine before the thousands." The Peshitta agrees with the Massoretic text. The numeral is thus omitted in the text of the Septuagint,inserted in the dual in the margin, and appears in Theodotion in the plural. As the shortest text is also the oldest, and omits the numeral, we feel inclined to do so also, the more so as the numeral may have resulted from אַעּלּפ (aluph) being put as the interpretation of רברב (rabrab). The clause in the marginal version, "on the day of the dedication of his palace," or, as it is rendered by Paulus Telleusis, "in the day of the dedication of the house of his kingdom," is worthy of notice. From the fact that early in his reign every Ninevite king seems to have begun a palace, this statement has a great deal of verisimilitude. The clause in the Massoretic text, "and drank wine before the thousand," is meaningless, unless as a rhetorical amplification. From the fact that only the first clause appears in the text of the Septuagint, the authenticity of the rest of the verse is rendered doubtful; the more so that קובלא () means "a feast" in Eastern Aramaic, though not in Western. It is a possible solution of the presence of the clause that קבל, excluded from the text and its place supplied by לחם, was placed in the margin. לקבל, however, means "before." If there was also in the margin אלפא, "thousands," in the emphatic state; as the translation into Hebrew of רברב (Genesis 36:17, 15 Onkelos). If, further, חברין, "companion," appeared as a various reading for רברבין, that would easily be read חמר, "wine;" the verb "to drink" would be added to complete the sense. We have thus all the elements to produce the different versions of the story of the feast. The fact that in what we regard as the marginal reading the clause appears quite differently rendered, confirms us in our suspicion that the Massoretic text presents a case of a "doublet." The reading which begins the chapter in the LXX. may be due to regarding קבל as the verb "to receive." The name Belshazzar has been the occasion of much controversy. It was regarded as one of the proofs of the non-historicity of Daniel that this name occurred at all (as Bertholdt). We were told that the last King of Babylon was Nabunahid, not Belshazzar. The name, however, has turned up in the Mugheir inscription as the son of Nabunahid, and not only so, but in a connection that implies he was associated in the government. From the annals of Nabunahid (2 col.; vide ' Beitrage zur As-syriologie,' Delitzsch and Haupt, 1891-92, pp. 218-221) we find that from his seventh to his eleventh year, if not from an earlier to a later date, Nabunahid was in retirement in Tema, and "came not to Babil," and the king's son (Mar Sarri) was with the nobles (rabuti) snd the army. Even when the king's mother died, the mourning was carried on by the king's sou, Belshazzar. Dr. Hugo Winckler ('Geschichte Babyloniens u. Assuriens,' pp. 315, 316) says Nabunahid remained intentionally far from the capital, and abode continually in Tema, a city otherwise unknown. Not once at the new year's feast, where his personal presence was indispensable, did he come to Babylon. What occasioned it, we know not; but it appears as if he had devoted himself to some kind of solitary life, and would not disturb himself with the business of government. Not once while Cyrus was marching against Babylon did he rouse himself, but allowed things to take their course. The government appears to have been carried on by his son, Bel-shar-utzur, for while Nabunahid lived in Tema in retirement, it is mentioned that his son, with the dignitaries, managed affairs in Babylon, and commanded the army. Also in several inscriptions in the concluding prayer, he is named along with his father, while it is usually the name of the king that is there mentioned. Belshazzar is, then, no mere luxurious despot, like the Nabeandel of Josephus, no incapable youth flushed with the unexpected dignity of government in the city of Babylon, while his father was shut up in Borsippa; he is a bold capable warrior. Tyrannical and imperious he may be, yet faithful to his father, as had Nebuchadnezzar been to Nabopolassar his father. We need not even look at the identifications of Belshazzar with Evil-Merodach, with Labasi-marduk, or with Nabunahid. The name Bel-shar-utzur means "Bel protects the king," and is rendered in the Greek versions "Baltasar," and in the Vulgate "Baltassar," and identical with the name given to Daniel, as we have remarked elsewhere. In the Peshitta the name here is rendered "Belit-shazar," while Daniel's Babylonian name is "Beletshazzar." We do not know when this feast took place. If we take the Septuagint text here as our guide, it did not take place at the capture of the city by Cyrus. If for five, six, or seven years he was practically king, Belshazzar may have built a palace, and the feast may have been held at its dedication. We knew that the Babylonians were notorious for their banquets - banquets that not infrcquently ended in drunkenness. Although the number of the guests is doubtful from diplomatic reasons, the number itself is not excessive. We read of Alexander the Great having ten thousand guests.

Parallel Commentaries ...


[Many years later] King
מַלְכָּ֗א (mal·kā)
Noun - masculine singular determinate
Strong's 4430: A king

Belshazzar
בֵּלְשַׁאצַּ֣ר (bê·lə·šaṣ·ṣar)
Noun - proper - masculine singular
Strong's 1113: Belshazzar -- a Babylonian king

held
עֲבַד֙ (‘ă·ḇaḏ)
Verb - Qal - Perfect - third person masculine singular
Strong's 5648: To do, make, prepare, keep

a great
רַ֔ב (raḇ)
Adjective - masculine singular
Strong's 7229: Abundant

feast
לְחֶ֣ם (lə·ḥem)
Noun - masculine singular
Strong's 3900: Bread, grain

for a thousand
אֲלַ֑ף (’ă·lap̄)
Number - masculine singular
Strong's 506: A thousand

of his nobles,
לְרַבְרְבָנ֖וֹהִי (lə·raḇ·rə·ḇā·nō·w·hî)
Preposition-l | Noun - masculine plural construct | third person masculine singular
Strong's 7261: Lord, noble

and he drank
שָׁתֵֽה׃ (šā·ṯêh)
Verb - Qal - Participle - masculine singular
Strong's 8355: To imbibe

wine
חַמְרָ֥א (ḥam·rā)
Noun - masculine singular determinate
Strong's 2562: Wine

with
וְלָקֳבֵ֥ל (wə·lā·qo·ḇêl)
Conjunctive waw, Preposition-l
Strong's 6903: In front of, before, because of, because that

them.
אַלְפָּ֖א (’al·pā)
Number - masculine singular determinate
Strong's 506: A thousand


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OT Prophets: Daniel 5:1 Belshazzar the king made a great feast (Dan. Da Dn)