9<\/strong>. greatly troubled<\/em> ] greatly<\/em> alarmed<\/strong>, a climax upon Dan 5:6<\/em><\/span>.<\/p>\n and his<\/em> brightness<\/strong> was changed<\/em> upon<\/strong> him<\/em> ] ‘upon’ in accordance with the principle explained on Dan 2:1<\/span>.<\/p>\n were astonied<\/em> ] were<\/em> confused<\/strong> or (R.V.) perplexed<\/strong>.<\/p>\n Then was king Belshazzar greatly troubled – <\/B>Not doubting that this was a Divine intimation of some fearful event, and yet unable to understand its meaning. We are quite as likely to be troubled by what is merely mysterious in regard to the future – by anything that gives us some undefined foreboding – as we are by what is really formidable when we know what it is. In the latter case, we know the worst; we can make some preparation for it; we can feel assured that when that is past, all is past that we fear – but who can guard himself, or prepare himself, when what is dreaded is undefined as well as awful; when we know not how to meet it, or how long it may endure, or how terrific and wide may be the sweep of its desolation?<\/P> And his countenance was changed in him – <\/B>Margin, brightnesses. See the note at Dan 5:6<\/span>.<\/P> And his lords were astonied – <\/B>Amazed. The Chaldee word means to perplex, disturb, trouble. They were doubtless as much perplexed and troubled as the king himself.<\/P> <\/p>\n The second time, because his hopes in his wise men made him ashamed, and God would give him so much grief as he had pleasure in his luxury. <\/P> His lords were astonied:<\/B> these were associates in sinning, and therefore must share in his consternation: so far were they from comforting him. <\/P><\/p>\n Then was King Belshazzar greatly troubled<\/strong>,…. A second time, and perhaps more than before; since he had conceived some hope that his wise men would have informed him what this writing was, and the meaning of it; but finding that they were nonplussed by it, it gave him still greater uneasiness:<\/p>\n and his countenance was changed in him<\/strong>; again; very likely, upon the coming in of the wise men, he had a little recovered himself, and became more composed and serene; which appeared in his countenance; but, upon this disappointment, his countenance changed again, and he turned pale, and looked ghastly:<\/p>\n and his lords were astonished<\/strong>; were in the utmost consternation and confusion, when they understood that the writing could neither be read nor interpreted; neither the dignity of their station, nor their numbers, nor their liquor, could keep up their spirits; so that the king had not one with him, to speak a comfortable word to him, or give him any advice in this his time of distress; they were all in the same condition with himself.<\/p>\n By this not only was the astonishment of the king heightened, but the officers of state also were put into confusion. “In lies not merely the idea of consternation, but of confusion, of great commotion in the assembly” (Hitzig). The whole company was thrown into confusion. The magnates spoke without intelligence, and were perplexed about the matter.<\/p>\n Not only was the tumult that arose from the loud confused talk of the king and the nobles heard by those who were there present, but the queen-mother, who was living in the palace, the wife of Nebuchadnezzar, also heard it and went into the banqueting hall. As soon as she perceived the cause of the commotion, she directed the attention of her royal son to Daniel, who in the days of his father Nebuchadnezzar had already, as an interpreter of dreams and of mysteries, shown that the spirit of the holy gods dwelt in him (Dan 5:10-12<\/span>).<\/p>\n Now, with regard to the writing itself, God could not be a free agent unless he possessed the power of addressing one man at one time, and a number of men at another. He wished King Belshazzar to be conscious of this writing, while the magi were all as unable to read it as if they were blind. And then, with reference to the interpretation, their perplexity need not surprise us. For God spoke enigmatically, when he said Mene, Mene, and then Tekel, that is weighed, and Peres, divided. If the magi could have read these words a hundred times over, they could never either conjecture or comprehend their true meaning. The prophecy was allegorical, until an interpreter was divinely ordained for it. So far as the mere letters are concerned, there is no reason why we should be surprised at the eyes of the magi being blinded, since God pleased it to be so, and wished to cite the king to his tribunal, as we have already said. The Prophet says, The king was frightened, his countenance was changed, and the princes also were disturbed The publicity of the event ought to have increased the sense of God’s judgment, for, as we shall afterwards see, King Belshazzar himself was slain that very night. Cyrus entered while the Babylonians were feasting, and enjoying their luxuries in security. So remarkable an example of God’s justice might have been instantly buried in that drunken revel, had it not been rendered conspicuous to many bystanders. Hence Daniel repeats, The king was disturbed, after he saw no prospect of either aid or advice from his magi and astrologers. He says also, his princes were astonished, because not only the king ought to be troubled but the whole Court, and the report ought to flow forth not only through the city, but to foreign nations, since there is no doubt that Cyrus was afterwards informed of this prophecy; for he would not have courted Daniel so much, nor honored him so remarkably, unless this occurrence had been made known to him. It afterwards follows: <\/p>\n (9) The terror of Belshazzar and his lords is caused by the impression that the inability of the wise men to read the inscription is the portent of some terrible calamity.<\/p>\n Dan 5:9 Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied.<\/p>\n Ver. 9. Then was king Belshazzar greatly troubled.<\/strong> ] In the midst of his feast he was thus damped and cast into his dumps; according to that of Amos, Amo 8:10 “I will turn your feasts into mourning, and all your songs into lamentation.” Yet find we not in him any sign of true remorse. “Whoredom and wine and new wine had even taken away his heart,” Hos 4:11 robbed him of himself, and laid a beast in the room.<\/p>\n astonied = dumbfoundered. <\/p>\n greatly: Dan 5:6, Dan 2:1, Job 18:11-14, Psa 18:14, Rev 6:15 <\/p>\n countenance: Chal, brightness, Dan 5:6, Dan 10:8 <\/p>\n changed: Psa 48:6, Isa 13:6-8, Isa 21:2-4, Jer 6:24, Jer 30:6, Mat 2:3<\/p>\n Dan 5:9. The failure of the kings wise men to read the writing affected his countenance in the same way that writing did in verse 6, but it did not seein to have the same effect on his body. Doubtless he had consulted these wise men many times and had been satisfied with their work. However, there was never a situation like the one before them now. It was similar to that of Nebuchadnezzar in some respects. The failure to recall to that monarch his dream indicated that they could not have interpreted it either. So with the wise men before Belshazzar, for if they could not even read the writing, something that was present before them and needed no future knowledge to do, it was evident they could not give the interpretation after it was read. It is no wonder, then, that the king was worried and his lords astonished.<\/p>\n Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonished. 9. greatly troubled ] greatly alarmed, a climax upon Dan 5:6. and his brightness was changed upon him ] ‘upon’ in accordance with the principle explained on Dan 2:1. were astonied ] were confused or (R.V.) perplexed. … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 5:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21894","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21894","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21894"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21894\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21894"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21894"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21894"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"