Daniel 5:24–28

Daniel 5:24 — The Hand Sent from Before Him The verse opens by completing the narrative established earlier in the chapter: the mysterious disembodied hand did not act on its own initiative but was "sent from before him" — that is, dispatched by God. The passive construction is theologically deliberate. This is not the writing of a human conspirator, a conjurer's trick, or a natural phenomenon. It is a direct act of divine commission. The phrase "before him" echoes the Hebrew/Aramaic idiom for God's sovereign presence (cf. "before the LORD"), reminding the reader that behind the spectacle is a personal God who watches, judges, and acts within history. The word "inscribed" (Aramaic: r'shîm) implies something formally registered — as in a legal decree or court record — setting up the judicial tone of what follows.

Daniel 5:25 — The Words Themselves: MENE, MENE, TEKEL, UPHARSIN The repetition of MENE (from the root mĕnāʾ, "to number" or "to count") is significant. In Hebrew and Aramaic rhetoric, repetition signals emphasis and finality — a thing said twice is irrevocably established (cf. Gen 41:32, where Joseph explains that Pharaoh's doubled dream means God has fixed the matter). TEKEL derives from tĕqal, "to weigh," invoking the ancient Near Eastern image of divine scales. UPHARSIN is the plural form of PERES (prs), meaning "to divide" or "to break apart." The prefix u- simply means "and." Scholars note that these words also carry a secondary register as units of currency or weight — a mina, a shekel, and half-shekel portions — suggesting a darkly ironic ledger: Belshazzar's kingdom has been appraised like merchandise and found to be of diminishing worth.

Daniel 5:26 — MENE: Numbered and Ended Daniel's interpretation moves from the linguistic to the existential. MENE means God has "counted" (mĕnāh) the kingdom — a counting not of assets but of days. The kingdom has been totaled up, its account closed. This is the language of completion and termination. The theological weight here is immense: history is not an open-ended process governed by impersonal forces, but a numbered sequence under divine superintendence. God sets the limit of kingdoms (cf. Acts 17:26). For Babylon, that number has been reached. The verb "brought it to an end" (wĕhaštĕlmêhh) is decisive — there is no reprieve, no appeal. The divine audit is complete.

Daniel 5:27 — TEKEL: Weighed and Found Wanting The image of divine scales appears throughout the ancient world, but the Bible consistently appropriates it for Israel's God alone (cf. Job 31:6; Prov 16:2; 21:2). Belshazzar has been placed on those scales — not his treasury, not his armies, but he himself, his moral and spiritual substance. The verdict: "found wanting" (ḥassîr). The Aramaic root suggests a deficiency, a shortfall, a lightness where there should be weight. This directly answers the sin catalogued earlier in the chapter: Belshazzar had desecrated the sacred vessels from the Jerusalem Temple, praising gods of gold and silver while the Lord of heaven was dishonored. His interior poverty — his contempt for the holy — is now made explicit in the divine assessment.

Daniel 5:28 — PERES: Divided and Given Away Daniel here shifts from the plural UPHARSIN to the singular PERES, revealing the interpretive key: the kingdom will be split and transferred. The play on PERES is triple: it means "divided," it rhymes with "Persians" (Pāras), and it resonates with the humiliation of breaking something whole into pieces. The kingdom is not merely ending — it is being redistributed, given as a prize to the Medes and Persians. This fulfills earlier Danielic vision (cf. Dan 2:39; 7:5) and will be historically enacted that very night (Dan 5:30–31). The typological sense is clear: what belongs to God's enemies — dominion wrongly grasped — will be reclaimed and redistributed by divine decree.

Typological and Spiritual Senses In the patristic and medieval traditions, Belshazzar's weighing represents the soul's final judgment. St. Jerome, in his Commentary on Daniel, sees in the scales of TEKEL a type of the Last Judgment, where each soul is weighed not by its titles but by its conformity to God's holiness. The three words together — numbered, weighed, divided — map onto three acts of God's eschatological judgment: the counting of one's days (the close of earthly life), the moral assessment (particular judgment), and the final disposition of the soul (heaven or perdition). This reading is neither eisegesis nor allegory imposed from outside; it arises naturally from the text's own juridical structure.

Catholic tradition illuminates this passage with particular depth at the intersection of divine sovereignty, moral accountability, and eschatological judgment.

Divine Sovereignty Over History: The Catechism of the Catholic Church teaches that "God is the sovereign master of his plan" and that "nothing is outside his dominion" (CCC §314). The MENE verdict — that God has numbered the kingdom and brought it to an end — is a concrete scriptural illustration of this dogmatic claim. Providence is not abstract; it reaches into the specific tenure of specific rulers.

The Reality of Divine Judgment: TEKEL speaks to what the Church calls the particular judgment — the individual moral accounting that follows death (CCC §1021–1022). St. Jerome (In Danielem, PL 25) explicitly links the divine scales to this doctrine, and St. Thomas Aquinas (Summa Theologiae I-II, q. 91) reflects on how natural and divine law together form the standard against which human acts are measured. The verdict "found wanting" is not arbitrary; it is the objective result of a life lived in defiance of the sacred.

Sacrilege and Its Consequences: Earlier in chapter 5, Belshazzar desecrated the Temple vessels. The Council of Trent and subsequent magisterial teaching (cf. CCC §2120) treat sacrilege as a grave offense against God's holiness — a disorder that cannot remain without consequence. TEKEL is, in part, the direct judgment on that sacrilege.

PERES and the Transfer of Authority: The Church Fathers, including Hippolytus of Rome (Commentary on Daniel), saw in the transfer to the Medes and Persians a foreshadowing of how God raises up new instruments of his providential plan. For Catholics, this invites reflection on the Church as the new Jerusalem, the community to whom the "kingdom" is ultimately entrusted (cf. Matt 21:43).

The image of being "weighed in the balances and found wanting" is one of the most searching phrases in all of Scripture, and it speaks with urgent directness to the contemporary Catholic conscience. In an age shaped by therapeutic self-affirmation and moral relativism, TEKEL cuts against the temptation to assume that God grades on a curve. The standard is not public opinion, personal sincerity, or cultural consensus — it is the holiness of God himself.

Practically, this passage invites a regular examination of conscience modeled on its three-part structure: Have I numbered my days honestly? (Ps 90:12 — "Teach us to number our days") Am I living in a way that, on the scales of divine justice, shows moral substance? Am I divided in my loyalties — serving God with my lips while my heart is given to the gods of comfort, status, or pleasure?

For Catholics who receive the Eucharist — the most sacred vessel of Christ's presence — Belshazzar's desecration of the Temple vessels is a warning against approaching the sacraments unworthily (cf. 1 Cor 11:27–29). The divine audit comes for kings and commoners alike. The Sacrament of Confession is God's provision for those who, upon examination, find themselves "wanting."