Exegetical and Hermeneutical Commentary of Daniel 5:6
Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another.
6. countenance ] lit. brightness (i.e. healthy freshness and colour): cf. Dan 4:36. So Dan 5:9-10; Dan 7:28. Cf. the Targum (Onk.) of Deu 34:7, ‘And the glorious brightness of his face was not changed.’
was changed ] i.e. grew pale through fear. If the text be correct, the word used can be rendered only ‘was changed for him ’ (hence R.V. in him); but the construction which this rendering presupposes, though found occasionally in Hebrew [256] , is doubtful in Aramaic. Probably was changed is right, though two letters in the Aram. should be omitted.
[256] Ges.-Kautzsch, 117. 4, Rem. 3.
his thoughts alarmed him ] Cf. Dan 4:19. ‘Troubled’ is altogether too weak.
the joints of his loins were loosed, &c.] He trembled violently, and could not stand firm. Cf. Od. xviii. 341 .
Fuente: The Cambridge Bible for Schools and Colleges
Then the kings countenance was changed – The word rendered countenance is, in the margin, as in Dan 5:9, brightnesses. The Chaldee word means brightness, splendor ( zyv), and the meaning here is bright looks, cheerfulness, hilarity. The word rendered was changed, is in the margin changed it; and the meaning is, that it changed itself: probably from a jocund, cheerful, and happy expression, it assumed suddenly a deadly paleness.
And his thoughts troubled him – Whether from the recollection of guilt, or the dread of wrath, is not said. He would, doubtless, regard this as some supernatural intimation, and his soul would be troubled.
So that the joints of his loins were loosed – Margin, bindings, or knots, or girdles. The Chaldee word rendered joints ( qetar) means, properly, knots; then joints of the bones, as resembling knots, or apparently answering the purposes of knots in the human frame, as binding it together. The word loins in the Scriptures refers to the part of the body around which the girdle was passed, the lower part of the back; and Gesenius supposes that the meaning here is, that the joints of his back, that is, the vertebral are referred to. This part of the body is spoken of as the seat of strength. When this is weak the body has no power to stand, to walk, to labor. The simple idea is, that he was greatly terrified, and that under the influence of fear his strength departed.
And his knees smote one against another – A common effect of fear Nah 2:10. So Horace, Et corde et genibus tremit. And so Virgil, Tarda trementi genua labant. Belshazzar had as much of power, and of drink withal to lead him to bid defiance to God as any ruffian under heaven; and yet when God, as it were, lifted but up his finger against him, how poorly did he crouch and shiver. How did his joints loose, and his knees knock together! – Souths Sermons, vol. iv. p. 60.
Fuente: Albert Barnes’ Notes on the Bible
Dan 5:6
And his thoughts troubled him.
The Problem of Life and its Solution
Poor king! He was not the first, nor is he the last man whose thoughts have troubled him. We only want to know that a man can think at all, to know that at some time the current of his thoughts has been disturbed. Some find the cause of disturbance and remove it, and are never seriously troubled more. Others do not, but are disturbed till death destroys the power of thought. Of course, some of ones thoughts are peculiar to the individual. Some he shares with his family, society or nation, only. But the most disturbing thoughts are those which are common to the race, a part of the very fibre of human nature, like patterns woven in a carpet.
I. SOME OF THE THOUGHTS THAT TROUBLE A MAN TILL SOLVED. His thought of God or gods, afar off. His thought of duty, responsibility, conscious of the force of ought, should, right, as though somehow, or somewhere, he should have to render account. Standards vary: men do not live up to their own standards of duty, right, etc.; may knowingly reject them all, but the thought remains. And his thought about life after death.
II. THE TROUBLE THAT THESE THOUGHTS GIVE. It is not a sharp hurt, rather like a dull, steady pain, just enough to keep us conscious that something is wrong. They keep us uneasy, not quite happy at best, discontented, always wanting something, hardly knowing what. We lay this sense of unrest at the door of the weather, the crops, business, our health, the way people treat us, or do not treat us–anything. What is the source of the trouble in man? Not that there is a God, spirits, judgment, life after death, Heaven, hell. But the uncertainty, the suspense, the inability to settle down confidently on the one side or the other. This was the trouble with the king; that handwriting on the wall; what does it mean?
III. HERE IS THE PROBLEM of our life. What does it all mean? What is the truth of these things? Why should man think such thoughts at all? Is there any solution of the problem?
IV. THE SOLUTION. So the matter stood when Jesus came. The old religions were losing their hold; could not solve the problem sufficiently to bring peace. Jesus comes. Matters not who He is, whence He came, how He got here. He suggests another answer, a full solution to this problem, and invites you to try that. The solution He offers for trial to each is this: There is one God, loving Father of men. His children gone astray, but children still, need a sacrifice to restore harmony. Take this, then, as an hypothesis, a guess at the truth, and try it. Work it back into the problem; live on the lines of thought, temper, word, deeds here suggested, and see effect on these questions. No harm in trying it. You are not asked to know these things, but believe them; accept them as unproven, and try them. If they are false you will know it. If true you will know it. (N. P. Dame.)
The Terror of a Guilty Conscience
Under whatever circumstances a man may be placed, if he has peace with his conscience and with his God he cares comparatively little about other matters; the pressure of many difficulties is much less felt–even the weight of heavy affliction is greatly reduced. We all know what it is to enjoy with thankfulness the cheerful fire-side, when in the wintry night the blast howls around the dwelling, and the rain descends in torrents on the roof; we feel the peaceful comfort of our home, and, while reflecting on the fearfulness of the tempest, we experience no little measure of satisfaction, arising from a sense of safety; all is quietness within, though the fierce wind prevails tremendously without. So with the child of grace, having peace with God, through Jesus Christ our Lord; notwithstanding the waves of this troublesome world, the ceaseless temptations, the frequent trials, he reflects upon the abundant consolation inwardly supplied, and delights in the holy calm that attends it. On the other hand, let a man possess everything that will outwardly promote his ease; give him money, rank, and health, yet if he have not peace within he is miserable. A rebuking conscience will mar all the attempts of the worldly to still the inward uneasiness; they may change their pursuits and seek fresh gratifications, yet from time to time they will know the sad truth of the Divine declaration–There is no peace to the wicked. O, what wretchedness is there in the world! where, according to mans frail judgment, appearances are favourable, what trouble prevails! The proper way to treat our subject will be first of all to notice what is related in the beginning of the chapter, then endeavour to make a profitable application of it to ourselves. Scripture gives no information respecting Belshazzar until the time when he had just about filled his cup of iniquity to the full, and the judgment of God was overtaking him. It is an awful thought that this character is only brought before us that we may mark his great wickedness, hear the Divine sentence pronounced, and read its speedy execution. But, ere God executed His predicted purpose, this haughty, wicked king was to receive another Divine intimation, the immediate forerunner of his destruction. But why, we may inquire, should Belshazzar be so terrified and alarmed! He could not read, and, therefore, knew not their meaning. As an idolater, why might he not suppose that some of those gods he had been so lately praising were communicating some favourable information? Why not think that, though the words were secret, still they might convey glad tidings? Such thoughts do not seem to have been entertained, but a horrible dread took hold of him; terror and trembling seized on his flesh. He is full of impatience to know the meaning of the writing: he cries aloud for some to explain it, though fearful forebodings possessed his mind. But why, we ask again, is Belshazzar thus perplexed and distressed? Why does not the bold and daring spirit of the prince still support him? How is it that his boasting has vanished and his courage failed? How are we to understand these circumstances–an individual not afraid to insult and dare the Almighty God, yet suddenly beyond measure terrified merely at the sight of a hand and a few unknown words? Why not despise the writing, and indulge the jeer and the scoff at their purport, whatever it might be? Ah, there is such a thing as conscience; and, though for a long season stifled and confined, yet it sometimes bursts through all hindrances, and makes the sinner a terror to himself. It was so at this hour with Belshazzar. It was the time of Gods visitation; and he let loose the guilty thoughts upon the mind of this wicked prince; and these thoughts, so long smothered, are now the cause of trouble. Many a time, we may suppose, had the king of Babylon banished dull and serious considerations by betaking himself to his drunken cups; but now neither the abundance of wine, nor his numerous company, can rid him of these unwelcome thoughts; they will not leave him, and he is troubled. Wonderful effect of conscience! A sense of guilt came over the mind of Belshazzar as suddenly and as unexpectedly as when Josephs brethren said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul when he besought us, and we would not hear; therefore is this distress come upon us. And this sense of guilt was accompanied with the dread of consequences. Behold, then, in this instance, how soon the Lord can alarm the most secure, and startle the most hardened. The thoughts of the guilty are abundantly sufficient to trouble him; nothing more is required–even in the midst of his sensual gratifications. But what information do we gather from this history? What lessons are there in it useful to ourselves? Belshazzar is arrested in the midst of his mirth and jollity, compelled to listen to the rebukes of a guilty conscience, and bear the burden of troubled thoughts. Alas, that we have so much reason to suppose that many now-a-days are in like case with this idolatrous prince! for, though they do not outwardly worship wood and stone,. still inwardly they serve their lusts, their pleasures, their means, or anything but their God. We may mark the torment of a reproaching conscience. It is often the cause of some perplexity that the wicked are not in trouble like other folk; the drunkard follows, time after time, his strong drink, and is apparently unrebuked in his vice; the worldly-minded likewise pursue their course, seeking only earthly things, and we possibly conclude that they are never plagued. But we see a very little way; we observe the outward man, and consider not enough what goes on within. Who can say what the thoughts of the ungodly are? Who can tell what passes in their minds? A man may brave for a while the eye of his fellow-creature; he may put on the manner of one determined to persist in his ways, but how is it with him when God turns His hand against him–when God makes conscience speak, and lets the thoughts of past guilt loose upon his mind? What is this but a foretaste of fiery indignation? Then the stoutest hearts fail; the mirth is dull, and the carnal indulgence unsatisfactory; even the excess of wine will not drive away the unwelcome reflections, for conscience is stirred, and its voice cannot be silenced. God has rebuked the sinner; and he is both amazed and terrified. O what a different picture would the world present if thoughts were as well known as words and deeds! The wish expressed would then be–As to the sufferings of disease and the difficulties of poverty, these I would willingly bear; only let me be free from the judicial rebukes of conscience, delivered from the dreadful harassings of troubling thoughts, and eased of the burden of a soul unreconciled to God. We may be resolved not to attend to those things which bring our sin to remembrance, and to turn away when our guilt is set before us; but our resolution is nothing if the Lord determines to vex us in His sore displeasure. He makes us then attend to His word. Nothing earthly can remove it, and nothing is derived from Heaven to allay the uneasiness it creates; no balm to heal the galled conscience, no physician known to apply the means of cure. O what a pitiable state is that man in whose thoughts are a trouble–whom God thus in judgment afflicts! His master, Satan, can find no remedy; his friend, the world, can supply no consolation. His conscience is at last aroused, and conveys the dreadful assurance of approaching condemnation. The unreconciled, under such circumstances, may look around for help, for something to cheer; but all his resources are of no avail. And what increases tenfold his misery is this–that mercy had been freely offered, the gospel message proclaimed, and the Saviour set forth crucified for his sins. Vain, under these sad circumstances, to look for help to the things of the earth and to worldly friends. Belshazzar lacked neither the one nor the other; but they were of no advantage to him. He called his wise men of Chaldea, made them large promises, and entreated them to relieve his mind by explaining the mysterious writing; but they could do nothing for him, though great was the reward offered. You may be satisfied with the world now; you may argue that you have enough to do in attending to the affairs of this life, and cannot spare time for the matters of the soul; you may try to justify your present unbecoming anxieties, or defend your sinful indulgences; but, believe me, your sin will one day find you out; and had you all the wealth with the thousand lords of the king of Babylon, in that same day when your thoughts will trouble you, these will be of no avail; you will want other riches and another Friend. Alas for you that the want had not been sooner discovered. What, however, did Belshazzar consent to do in his extremity? He was even willing that the forgotten and despised Daniel should be sent for. But what has the prophet to say? Can he give any encouragement? The writing indeed he recognises; he knows the word of his God, and the awful meaning is at once perceived. The terror-stricken king awaits his doom, but not long; for the Lord made short work; in that very night hopeless Belshazzar is slain, and perishes. And is there not too much corresponding with this conduct in the bulk of mere nominal Christians? The minister of the gospel is lightly esteemed and rejected so long as sin and folly are not interrupted. But when the Lord turns the thoughts of the ungodly against themselves, and makes them a trouble, then the steward of Gods mysteries may come. And what is to be done? Can we, as ambassadors for Christ, tell those that have been all their days living in sin that they shall die in peace? Can we speak smooth things to them, and give a sleeping-draught to the soul, that it may pass stilly indeed, but without good hope, to eternity? Nay, this cannot be. We must clear our own consciences, and be faithful in the sight of God; like Daniel, we must declare the truth. To the last, indeed, we proclaim the blessed truth, that Christ is mighty to save, and that him that cometh unto him shall in no wise be cast out. Further than this we cannot venture to go. Think not, then, that we can quickly calm all your fears, and remove your anxieties, when you have been through life living without God in the world. Knowing then the terrors of the Lord, let us be persuaded to shake off more completely the chilling influence of the world, to lay aside the sin that doth most easily beset us, and resist more resolutely the assaults of Satan. When sorrowing most heavily over our own sins and short-comings, yet we shall not altogether lack the consolations of Jesus; these will give ease and quiet; and the more we seek them, the more peace they will supply. One thing, however, if true believers, we may attain unto, and to which the ungodly and worldly-minded are always strangers; when any burden presses upon our souls we are taught by the Spirit how to cast it in prayer upon the Lord, and we know He will sustain. Then, though weighed in the balances, we shall not be found wanting. (J. Downes, M.A.)
Troublesome Thoughts
More trouble comes to men from their thoughts than from all other sources put together. Let us consider:
I. THE REASON FOR THE KINGS TROUBLED THOUGHTS.
1. A visible cause. Mystery not necessarily fearful. The princes wondered, the king was in terror.
2. A cause in the king himself.
(1) He had led a wicked life.
(2) He had just been guilty of a pointed insult to God. Men interpret events in the light of their own thoughts. Events mean different things to different persons. Especially is this true in case of conscious guilt. A policeman enters a school-room–many wonder, one turns pale. Fear God and be brave.
3. The reality back of the appearance: God hath numbered thy kingdom, etc.
II. THE KINGS CONDUCT.
1. More anxiety to have the writing interpreted than to humble himself before God.
2. He seeks interpretation from all others before Daniel. Then he flatters him and offers reward. The world will flatter those who interpret the truth to suit them. Balak and Balaam. Daniel interpreted fearlessly. Facts not changed by false interpretation. Interpret for the honour of God.
III. THE BIBLE IS STILL THE GREAT TROUBLER OF MENS THOUGHTS. There is a conscience in man which makes him feel that the Bible speaks to him. There is a reality back of this word, both of the promise and the warning. (H..R. Parmeles.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. The king’s countenance was changed] Here is a very natural description of fear and terror.
1. The face grows pale;
2. The mind becomes greatly agitated;
3. Pains seize on the lower part of the back and kidneys;
4. A universal tremor takes place, so that the knees smite against each other;
5. And lastly, either a syncope takes place, or the cry of distress is uttered, Da 5:7: “The king cried.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
His cheerful countenance was turned to paleness, fear and horror had quite blasted the majesty of his face, like an eclipse of the sun. So soon can the terrors of God shake the loftiest cedars; it is like an earthquake in the bowels. Thus can God terrify the tyrants of the earth, that he who hath the heart of a lion shall utterly melt away. Thus can the Lord spoil the mad mirth of drunken atheists in a moment; when they are in their cups, oh how valiant are they! as the king of Syria, 1Ki 20:16,19, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. countenanceliterally,”brightness,” that is, his bright look.
joints of his loins“thevertebr of his back” [GESENIUS].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then the kings countenance changed,…. Or, “his brightness” l; his ruddy countenance, his florid looks, his gay airs; all his jollity and mirth, that appeared in his face, were changed into paleness, sadness, and confusion:
and his thoughts troubled him; what should be the meaning of this; perhaps he might immediately fear it presaged ruin and destruction to him; the sins of his former life might at once come into his thoughts, and those particularly he had now been guilty of; his luxury and intemperance, his idolatry and profanation of the vessels of the sanctuary, which his conscience might accuse him of, and give him great distress and trouble:
so that the joints of his loins were loosed; or, “the girdles of his loins” m; which were loosed or broke, through the agitation he was in; or he was all over in a sweat, so that he was obliged to loose his girdle; or, as persons in great fear and consternation, he was seized with a pain in his back; it opened as it were; nor could he hold his urine; as Grotius and others; see Isa 45:1, where this seems to be prophesied of:
and his knees smote one against another; as is the case of persons in a great tremor, or under a panic. “Et subito genua intremuere timore”.–Ovid.
l “splendores ejus”, Montanus, Vatablus, Michaelis. m “cingula lumborum ejus”, Pagninus, Junius & Tremellius, Cocceius.
Fuente: John Gill’s Exposition of the Entire Bible
( the king) stands absolutely, because the impression made by the occurrence on the king is to be depicted. The plur. has an intensive signification: the colour of the countenance. Regarding , see under Dan 4:33. The suffix to is to be taken in the signification of the dative, since in the Peal occurs only intransitively. The connection of an intransitive verb with the suff. accus. is an inaccuracy for which , Eze 47:7, and perhaps also , Eze 29:3, afford analogies; cf. Ewald’s Lehrb. 315 b. In Dan 5:9, where the matter is repeated, the harshness is avoided, and is used to express the change of colour yet more strongly. The meaning is: “the king changed colour as to his countenance, became pale from terror, and was so unmanned by fear and alarm, that his body lost its firmness and vigour.” The bands or ligaments of his thighs ( , equivalent to the Hebr. ) were loosed, i.e., lost the strength to hold his body, and his knees smote one against another. with prosth., for , in the Targg. means the knee. The alarm was heightened by a bad conscience, which roused itself and filled him with dark forebodings. Immediately the king commanded the magicians to be brought, and promised a great reward to him who would read and interpret the mysterious writing.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Here Daniel shews how the king’s mind was struck with fear, lest any one should think his fright without foundation. But he expresses, by many circumstances, how disturbed the king was, and thus the sufficiency of the reason would easily appear. It was needful for him to be so struck, that all might understand how God was seated on his throne, and summoned him as a criminal. We mentioned before how Daniel impresses us with the pride of this king, and his careless security is a clear proof of it. When the daily siege of the city ought to have rendered him anxious, he was celebrating his usual banquets, as if in profound peace. Whence he appears to be corrupted by a kind of spiritual drunkenness, so as not to feel his own calamities. This, then, is the reason why God roused him up and awakened him from his lethargy, because no ordinary means were effectual in recalling him to soundness of mind. The fear which he experienced might seem a convenient preparation for penitence. But we see the same thing in this case as we do in that of Esau; for he was not only touched with contrition when he saw himself cut off, but he uttered a loud and piercing’ lamentation when seeking his father’s “blessing,” and yet he was too late. (Gen 27:24.) A similar occurrence is related here of King Belshazzar, but we must remark upon everything in order. Daniel says. The king’s countenance was changed; then, the joints of his limbs were loosened, and he was disturbed, or frightened, in his thoughts; and lastly, he adds, his knees smote together The word properly signifies, to strike one against another. By these signs the Prophet shews how King Belshazzar was frightened by the vision already mentioned. Without doubt, as I have just said, God inspired him with this terror, for we know even when God has openly ascended to his own tribunal, how stupid the reprobate remain, and how immovable! But God wished to affect the mind of this impious king, and to render his ignorance without excuse.
Here we may remark, generally, in how many ways God touches men’s hearts — not those of the reprobate only, but also of his elect, for we see even the best men slow and slothful when God summons them to his judgment-seat. It becomes necessary to chastise them with rods, otherwise they never approach God of their own accord. He might, indeed, move their minds without violence; but he wishes to set before us, as in a glass, our slowness and slothfulness, since we do not obey his word with natural willingness. Hence he tames his children with cords when they will not profit by his word. With regard to the reprobate, he often chides their obstinacy, because, before he undertakes the office of judge, he kindly entices them; when they do not profit by this, he threatens; and when his threats are useless and devoid of efficacy, he then calls them to his tribunal. Respecting the fate of the King of Babylon, God had suffered Daniel to be silent, for his ingratitude and pride had closed the door, so as to prevent Daniel from undertaking the office of a teacher as he was prepared to do; hence the King of Babylon continued without one. But God suddenly appeared as a judge, by the writing of which we have shortly spoken, and of which we shall say more in the proper place. Whatever its meaning may be: we see King Belshazzar not only admonished by an outward sign of his approaching death, but inwardly stirred up to acknowledge himself to be dealing with God. For the reprobate often enjoy their own pleasures, as I have said, although God shews himself to be their judge. But he treats King Belshazzar differently: he desires to inspire him with terror, to render him more attentive to the perusal of the writing. This time was, as I have said, a preparation for repentance; but he failed in the midst of his course, as we see too many do who tremble at the voice of God and at the signs of his vengeance, as soon as he admonishes them; but these feelings are but evanescent; thus proving how little they have learnt of the necessary lesson.
The example of Esau is similar to this, since he despised God’s grace when he heard himself deprived of the inheritance divinely promised him. (Gen 25:33.) He treated the blessing as a fable, till he found it a serious matter; he then began to lament, but all in vain. Such also was the fright of King Belshazzar, as we shall soon perceive. Even when Daniel explained the writing to him, he was by no means moved by it, but adorned Daniel with royal tokens of regard. Yet the object and use of this was totally different, for when the nobles were moved, and the reality became manifest, God in this way demonstrated his glory: and Darius, who took the city, with his son-in-law Cyrus, understood how his own valor and perseverance were not the sole cause of his victory, and how the satraps, Gobryas and Gadata, would not have assisted him so materially unless the whole affair had been under God’s auspices. Thus God shewed himself as in a glass to be the avenger of his people, as he had promised seventy years previously. It now follows: —
Fuente: Calvin’s Complete Commentary
(6) The kings countenance was changed.The effect of the vision on the king changes his whole expression to that of alarm instead of drunken mirth.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. The ruddy “brightness” (Aramaic) of the king’s face, flushed with wine, turns white, like the plaster on which his doom is being written; his loins grow weak and his knees smite together with fear. The strength of man was in the loins (Job 40:16; Eze 21:6), and when he gave way here he suffered total collapse. The unmeaning “spectral letters” quite unmanned the king. The bravest soldiers of antiquity grew weak as babes when put face to face with what they thought to be the supernatural.
The hand is gone, the record tarries yet.
As one who waits the warrant of his death
With pale lips parted and with bridled breath,
They watched the sign and dared not turn to seek
Their fear reflected in their fellow’s cheek.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Then the king’s face was changed on him, and his thoughts upset him greatly, and the joints of his limbs went slack and his knees smote one against another.’
The effect on the king was dramatic. He was absolutely terrified. The picture is of someone in a blue funk. This serves to confirm that his attitude was one of deliberate blasphemy, for he now recognised that the God Whom he had been blaspheming was here to deal with him.
Fuente: Commentary Series on the Bible by Peter Pett
Dan 5:6. Then the king’s countenance, &c. The expressions in this verse, in a collected view, contain such a description of terror as is rarely to be met with, the dead change of the countenance, the perturbation of the thoughts, the joints of the loins become relaxed, and the knees smiting hither and thither or against each other, are very strong indications of horror.
Fuente: Commentary on the Holy Bible by Thomas Coke
Dan 5:6 Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another.
Ver. 6. Then the king’s countenance was changed.] How soon is carnal joy extinct, the gallantry of it checked with troubles and terrors! how suddenly is it put out as the fire of thorns! Psa 118:12 Ecc 7:6 Surely as lightning is followed with rending and roaring; and as comets, when their exhaled matter is wasted, vanish and fill the air with pestilent vapours; so is it here.
So that the joints of his loins were loosed.
And his knees smote one against another.
a Lactant
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
countenance = bright looks.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 5:6
Dan 5:6 ThenH116 the king’sH4430 countenanceH2122 was changed,H8133 and his thoughtsH7476 troubledH927 him, so that the jointsH7001 of his loinsH2783 were loosed,H8271 and his kneesH755 smoteH5368 oneH1668 against another.H1668
Dan 5:6
Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another.
Belshazzar was so terrified of this site that he lost control of his body and his knees were knocking together. He saw the writing on the wall. This where that saying came from. This phrase usually uses the word “writing” as a noun. Belshazzar saw it is a verb. He witnessed a supernatural event and his anxiety over it was considerable.
Fuente: Old and New Testaments Restoration Commentary
the king’s: Dan 5:9, Dan 2:1, Dan 3:19, Job 15:20-27, Job 20:19-27, Psa 73:18-20, Isa 21:2-4
countenance: Chal, brightness, Dan 5:9
was changed: Chal, changed it
and his thoughts: Dan 5:10, Dan 4:5, Dan 4:19, Dan 7:28
so that: Psa 69:23, Isa 13:7, Isa 13:8, Isa 21:3, Isa 21:4
joints: or, girdles, Isa 5:27, Chal, bindings, or knots
and his knees: Isa 35:3, Eze 7:17, Eze 21:7, Nah 2:10, Heb 12:12
Reciprocal: Gen 40:6 – behold Gen 41:8 – his spirit Jos 5:1 – neither was 1Sa 14:15 – very great trembling 1Sa 28:5 – he was afraid Est 7:6 – was afraid Job 4:4 – feeble knees Job 4:15 – the hair Psa 22:14 – all Psa 48:6 – Fear Psa 73:19 – they are Psa 107:40 – contempt Isa 44:25 – maketh Isa 45:1 – to subdue Jer 30:6 – every Jer 50:43 – king Eze 21:6 – with the Eze 26:16 – tremble Dan 3:24 – astonied Jon 1:10 – exceedingly afraid Heb 10:27 – a certain
Fuente: The Treasury of Scripture Knowledge
Dan 5:6. Countenance is from zrsv which Strong defines, cheerfulness. The statement means that the merrymaking spirit that had been showing itself in the kings face was altered and he looked pale. Strong defines the original tor loins, vigor; the loin (as the seat of strength). Webster defines the English word, “The seat of generation or procreation. Joints is from a word that means something that binds or holds together, and In this place it refers to the muscles. So the clause the joints of his loins were loosed means that the abdominal region of his body had a feeling as if it were falling apart. The same thought is expressed in Psa 22:14 by the words, My heart is like wax; it is melted in the midst of my bowels.” This is a prophecy of Christ on the cross and the moral nature of the case is different, but it describes the mental and physical feeling that was being experienced. Smote is derived from naqaph and Strong says it means to knock together. Thus we can get a mental picture of the king as he looked upon the weird performance going on over on the wall of his palace. His face turned ashy pale, the abdominal portion of hia body seemed to be all in a quiver, and his knees pounded each other.
Fuente: Combined Bible Commentary
5:6 Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his {f} knees smote one against another.
(f) So he that before condemned God, was moved by this sight to tremble for fear of God’s judgments.
Fuente: Geneva Bible Notes
The "conjurers" that Belshazzar called to help him were magicians. These "Chaldeans" were scholars who knew the lore of the Babylonians. The "diviners" were astrologers. These were only three of the many groups of wise men that the king summoned (Dan 5:8).
Clothing someone in "purple" meant giving him royal authority (cf. Est 8:15). This "gold chain" (necklace) would have had symbolic as well as monetary value. Belshazzar evidently offered to promote anyone who could interpret the mysterious writing, to "third" ruler of the kingdom, because he himself was the second ruler under his father, Nabonidus. Thus this was the highest official reward he could offer.