1Nebuchadnezzar acknowledgeth God's eternal dominion: 4he relateth a dream which the magicians could not interpret: 8Daniel hearing the dream, 19interpreteth it. 28The dream fulfilled in Nebuchadnezzar's loss of dignity and reason for a time; which being restored to him, he glorifieth God.
1NEBUCHADNEZZAR1 the king, unto 2all people, nations, and languages, that dwell in all the earth; 3Peace be multiplied unto you.
1 Here we begin the fourth chapter with other translators, though some begin it at verse 4. Now when this proclamation was published, we cannot certainly tell; it seems that it was after Nebuchadnezzar, having conquered several lands and kingdoms (as also Egypt at last), came again to Babel, after which time to the end of his reign, at the most ten years were expired, as may be gathered from Ezek. 29:17. Thus then this proclamation was published about the end of Nebuchadnezzar’s life, some two years before his death.
2 Namely, who are under my dominion, as Dan. 2:39. See the annotation there.
3 Understand here and elsewhere by peace, all health and prosperity. Compare 1 Tim. 1:2. As also 1 Peter 1:2; 2 Peter 1:2; Jude verse 2.
24I thought it good to shew 5the signs and wonders that 6the high God hath wrought toward me.
4 Or, It pleaseth me, that is, it seems good unto me. The Hebrews would say this: It is good in mine eyes. Chald. It is beautiful before me.
5 Namely, the sending of this dream, together with the things that were thereby given to understand.
6 Namely, the God of Israel, Who is a God of gods. As the king commends this God unto his subjects, he ought to have himself likewise embraced Him, yea, Him alone for his God, renouncing all other false gods, but it appears that he did it not fully, nor sincerely.
3How great are his signs! and how mighty are his wonders! hisa kingdom is an everlasting kingdom, and his dominion is 7from generation to generation.
a Psalm 93:1, 2; Dan. 6:27.
7 Chald. with generation and generation.
4¶I Nebuchadnezzar 8was at rest 9in mine house, and 10flourishing in my palace:
8 Or, having rest, triumphing over all mine enemies, yea, even over Egypt. He seems to imply that there was no occasion or motive, even cause to make me dream as such. Therefore I could well conclude that this dream came from God. Other, being in prosperity, as Psalm 30. See the annotation at Psalm 30 on verse 7.
9 This house or palace of the king was in the city of Babel, verse 29.
10 Budding and blossoming like a fair and fruitful tree, having no adversity.
5I saw 11a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me.
11 Without a doubt this dream left such an impression upon the king that he perceived sufficiently that it was no common or ordinary dream, as indeed men have daily, issuing from these or those causes; but that it was a Divine dream. Wherefore he desired to know its interpretation.
6Therefore 12made I a decree to bring in all the wise men of Babylon before me, 13that they might make known unto me the interpretation of the dream.
12 Or, set, given, determined.
13 From this it appears that the king was not yet truly converted unto the true God, else he would not have asked counsel of these men. See the annotations at Dan. 3 on verses 29 and 30.
7Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but 14they did not make known unto me the interpretation thereof.
14 In Dan. 2:4 they say: Tell thy servants the dream and we will show the interpretation, but now, though the king reveals his dream unto them, yet they cannot tell him the interpretation. From this it appears that their art was nothing but vain deceit, and it plainly appeared that Daniel interpreted the dreams by the inspiration of God’s Holy Spirit.
8¶15But at the last Daniel came in before me, whose name was 16Belteshazzar, according to the name 17of my god, and in whom is 18the spirit of the holy gods: and before him I told the dream, saying,
15 Namely, when the king could find no counsel or comfort from his Chaldeans. It seems that if he could have found the interpretation of his dream by them (from whom he found no comfort aforetime) that he would not then have sent for Daniel to ask counsel of him, who, notwithstanding, had told him his dream earlier, and also given him the interpretation.
16 Concerning the name of Belteshazzar, see the annotation Dan. 1 on verse 7.
17 The king calls his idol his god; from which it appears again that he was not yet converted at this time to the true God. Understand here the idol Bel, of which see further Isa. 46 on verse 1; Dan. 1 on verse 2.
18 That is, an heavenly wisdom and knowledge coming from above, to declare secret things and to foretell things to come.
9O Belteshazzar, 19master of the magicians, 20because I know 21that the spirit of the holy gods is in thee, and no secret 22troubleth thee, tell me the visions of my dream that I have seen, 23and the interpretation thereof.
19 This was in the opinion of this heathen king a most excellent title of honor, but in reality and in truth it was the basest and the most ignominious title that could be given to Daniel; for, he would by no means be reckoned among the number of these Chaldean magicians, who were indeed deceivers. But he could not avoid that the king gave him this title. See Dan. 2:48.
20 Or, whom I know.
21 Did he know this? Why then did he not resort himself unto Daniel in the first place, but went first to the Chaldeans? From this it appears again that he was not truly converted unto the true God.
22 Or, hard for thee, or, is troublesome to thee, or, presseth, crusheth, distresseth thee, namely, by reason of its hardness and troublesomeness. The meaning is: It is but a small trouble or difficulty unto thee to interpret secret things.
23 That the Chaldean letter vau must here be rendered namely, appears from this that the king here does not require of Daniel to tell him the dream, and also its interpretation, as Daniel 2 (for he himself relates the dream unto Daniel, as also verse 18), but he only requires its interpretation; therefore also Daniel does not speak of the dream, but he tells the king only its interpretation. But if it be here rendered and the interpretation thereof, then it would seem that the king here desires to know of Daniel both the dream and its interpretation.
10Thus were the visions of mine head in my bed; I saw, and behold 24a tree in the midst of the earth, and the height thereof was great.
24 See this similitude also in Ezek. 31:3.
11The tree 25grew, and was strong, and the height thereof reached unto heaven, 26and the sight thereof to the end 27of all the earth:
25 Other, became great.
26 Chald. and the sight thereof was to, etc., that is, was seen. Also likewise verse 20.
27 Namely, as wide and far as the Babylonian monarchy reached.
1228The leaves thereof were fair, and the fruit thereof much, and in it was meat 29for all: the beasts of the field had shadow 30under it, and the fowls of the heaven 31dwelt in the boughs thereof, and 32all flesh was fed of it.
28 Or, the leaf thereof. Other, the boughs thereof. Chald. the leaf thereof, or, the bough thereof, that is, each of the leaves or boughs thereof.
29 That is, for all kinds of animals.
30 Or, under that, or, under the same namely, tree. Other, under them, namely, boughs.
31 That is, hid themselves, and took shelter from the heat of the sun, and from the storm or tempest.
32 That is, all living animals, or beasts, every living soul upon the earth.
1333I saw in the visions of my head upon my bed, and, behold, 34a watcher and 35an holy one 36came down from heaven;
33 Chald. I was seeing. Also likewise verse 10.
34 Thus he calls the angel that appeared unto him. The angels are therefore called watchmen or watchers: 1. because they are not overcome by any sleep, as men are, who are clothed with flesh and blood; 2. because they, without ceasing, wait continually upon the service of God, and the preservation of His children; in which respect many eyes are ascribed to them, Ezekiel 1. See also Psalm 91:11; 103:20.
35 This is here added to distinguish him from the evil angels.
36 Namely, being sent from God.
14He cried aloud, and 37said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches:
37 Namely, unto the other angels that were appointed by God for the execution of this judgment.
1538Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let 39it be wet with the dew of heaven, and let his portion be with the beasts 40in the grass of the earth:
38 Though God punished this king most severely for his pride, yet He shows him that favor that He does not utterly cut him off, but permits the stump or stock to remain, to grow up again, and to come to his former state.
39 Namely, that one, which is meant by the tree.
40 That is, of, as Lev. 22:4.
1641Let his heart be changed from man's, and let a beast's heart be given unto him; and let 42seven times pass over him.
41 Chald. let them change his heart from men. In body he was not turned into a beast, but he became so brutish and void of understanding, as if he had become a beast. Some conceive that he was possessed with an evil spirit, and that he was therefore driven from or forsaken of men. Compare Mark 5:2.
42 Some understand here by these seven times seven weeks. Other, seven months, but it is rather to be believed that they were seven years. As Dan. 11:13.
17This matter 43is by the decree of the watchers, 44and the demand by the word of the holy ones: to the intent that 45the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.
43 Namely, inasmuch as the execution of the decree was committed unto the angles, for, to speak properly, it is God Who made this decree; the watchers, that is, the angels are only executioners of the Lord’s command.
44 Intimating that all the holy angels do with one accord desire and wish, that the Divine decree, concerning the hewing down of this tree, might be accomplished.
45 Men on earth.
18This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as 46all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for 47the spirit 48of the holy gods is in thee.
46 That is, none among the wise men.
47 The inspiration, breathing, prompting.
48 He speaks like an heathen person.
19 ¶ 49Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts 50troubled him. The king spake, and said, Belteshazzar, 51let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream 52be to them that hate thee, and the interpretation thereof to thine enemies.
49 That is, he was, as it were, beside himself, holding his peace through astonishment, perceiving the heavy judgment that hung over the king’s head, whose subject he was. See Jer. 29:7.
50 Or, made him afraid, or grieved him; so again later.
51 As if the king said: Be of good cheer, and tell me the true interpretation of this dream, though it be not as such as I and you could wish.
52 Or, hit, or, befall. Daniel wished that this horrible judgment, wherewith the king is threatened, may be turned away from him.
2053The tree that thou sawest, which grew, and was strong, 54whose height reached unto the heaven, 55and the sight thereof to all the earth;
53 This is the interpretation of the first part of the dream, related in verses 10 and 11.
54 That is, which filled all things.
55 See verse 11.
2156Whose leaves were fair, and the fruit thereof much, and in it was meat for all; under which the beasts of the field 57dwelt, and upon whose branches the fowls of the heaven had their 58habitation:
56 The meaning is: As a fair, great, fruitful tree covers with its branches the animals that hide themselves under it, and the fowls that sit and make them nests in its branches, and feeds them with its fruits, as such does a good and virtuous king defend and protect his subjects as under its branches, and he makes by good order and government that everyone in his trade and calling does gain his own bread peacefully and quietly.
57 See verse 12.
58 That is, residence, dwelling-place, resting-place.
2259It is thou, O king, that art grown and become strong: for 60thy greatness is grown, 61and reacheth unto heaven, and thy dominion to the end of the earth.
59 Thou art that tree. The name of the thing signified is given to the figure.
60 There were indeed at that time some other kings in the world, but their power was nothing comparable to the power and dominion of this king.
61 That is, so that it spreads itself far and near.
2362And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave 63the stump of the roots thereof in the earth, even 64with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let 65his portion be with the beasts of the field, till seven times pass over him;
62 This is the interpretation of the second part of the dream, verse 13, etc.
63 That is, the stump, together with the roots, that it may in due time shoot up again.
64 To signify that he would be held fast as by a force in that low condition, till seven times would be passed over him.
65 Namely, the portion of him which was signified by this tree.
24This is the interpretation, O king, and this is the decree of the most High, which is come upon my lord the king:
25That theyb shall drive thee from men, and thy dwelling shall be with the beasts of the field, and 66they shall make thee 67to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, 68till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
b Dan. 5:20, etc.
66 Chald. they shall, for one shall. This manner of speech is very common with the Chaldeans and the Hebrews, as verse 26.
67 That is, to taste.
68 If God would have proceeded in rigor and severity against this king, He would have had cause enough to destroy utterly both him and the memory of him, but in the midst of His severity, God still shows mercy.
2669And whereas 70they commanded to leave the stump of the tree roots; 71thy kingdom shall be sure unto thee, after that thou shalt have known that 72the heavens do rule.
69 Chald. And that they have said. They, namely, the watchmen, but there was indeed but one angel or watchman. See verse 13.
70 Here is the interpretation of the third part of the dream, related in verse 15.
71 Understand herewith: this is, or, this signifies that; as Dan. 2:43, etc.
72 That is, the God of heaven, as Mat. 21:25; Luke 15:18, 21. The sense is here, that God rules heaven and earth, and has sovereign dominion over, and in them.
27Wherefore, O king, 73let my counsel be acceptable unto thee, and 74break off thy sins by righteousness, and thine iniquities by shewing mercy 75to the poor; 76if it may be a lengthening of thy tranquillity.
73 Chald. let my counsel be beautiful with thee.
74 As if he said: Thou hast now sinned long enough by all manner of iniquity (see Dan. 5:19), since therefore God graciously warns thee beforehand, prevent His judgment and punishments by repentance, break, or cut off, or pluck off (as Gen. 27:40; Exod. 32:2) thine iniquity by righteousness (or, alms deeds; for, the Chaldean word signifies that also), and show mercy unto God’s people, who are oppressed by the rigor of thy dominion.
75 Or, to the oppressed, to the afflicted.
76 Other, if peradventure there may be a prolonging, etc. The word peradventure does not always imply doubting. Compare Joshua 14:12; 1 Sam. 14:6; Acts 8:22, and the see the annotations there. The sense is here: If thou wilt follow my counsel (namely, that counsel which I give thee, verse 27), then there is hope that God will have mercy upon thee, and lengthen thy peace and prosperity. Other, this shall be a lengthening of thy prosperity or rest.
28 ¶ 77All this came upon the king Nebuchadnezzar.
77 Namely, what God had foretold by that dream, and Daniel by its interpretation.
2978At the end of twelve months 79he walked in the palace of the kingdom of Babylon.
78 Thus long did patience and longsuffering of God yet delay the punishment, to give him time to repent.
79 It seems that the king walked upon the flat roof of his palace, from where he could view all quarters of the city.
3080The king spake, and said, 81Is not 82this great Babylon, 83that I have built for the house of the kingdom 84by the might of my power, and 85for the honour of my majesty?
80 Chald. The king answered. It seems that the king had presently forgotten, or at least lightly regarded the dream and its interpretation given him by Daniel, abusing the patience and longsuffering of God toward him. Compare Rom. 2:4.
81 As if he said: Who shall dare to assault this great and mighty city? Who shall be able to drive me out if it? It seems that the king, referring to the words of the prophet Daniel (who had foretold him that he would be deposed from his royal throne), did fortify the city of Babel much more than it was before; yea, that he made it so strong, that he esteemed it to be invincible. But it is comparable to what is said in Psalm 18:27; Prov. 16:18; James 4:6; 1 Peter 5:5.
82Babel or Babylon was (as Herodotus writes in book 1) four hundred and fourscore furlongs in compass, that is, fifteen common Dutch miles, or leagues, each mile or league of an hour’s walk. Aristotle, in his Politica, book 3, chapter 2, says that Babylon was so great, that when one end of the city had been three days already taken by the enemy, they, who were busy at the other end, heard of it but the third day after.
83 This is a vain and false glory, tending to the shame and disgrace of his forbears; for, Babel was built immediately after the flood, Gen. 10:10. And it was from time to time enlarged and fortified under the reign of several kings, who kept court there. This Nebuchadnezzar did only fortify and enlarge it with more homes. See Josephus, Antiq. Judea, book 10, chapter 11.
84 What did God then do to it?
85 Or, unto the honour of my majesty; but not to the honor of God.
3186While the word was in the king's mouth, there fell a voice 87from heaven, saying, 88O king Nebuchadnezzar, to thee it is spoken; The kingdom 89is departed from thee.
86 That is, before he had yet fully uttered these proud words.
87 In order that this proud king, with all his courtiers and guard, might see and perceive that there was a far mightier King in heaven than he. Compare Psalm 2:4, 5.
88 As if God the Lord said: Thou reliest upon thy kingly power, but thou shalt soon find out that the same is of no value; I will cast thee down, and take away thy kingdom from thee for the space of seven years. See the accomplishment verse 33.
89 Or, it goeth away from thee, or, it shall go away from thee, it is departed from thee, this is as such decreed in My counsel.
32And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee 90to eat grass as oxen, and 91seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
90 That is, to taste.
91 See the annotation on verse 16.
3392The same hour was the thing fulfilled 93upon Nebuchadnezzar: and 94he was driven from men, and 95did eat grass as oxen, and 96his body was wet with the dew of heaven, till 97his hairs 98were grown like eagles' feathers, and his nails like birds' claws.
92 Namely, in which the voice was fallen from heaven. Compare Psalm 33:8, 9.
93 Or, to.
94 He was not only driven from his regal throne and from his royal palace, but also from the society and cohabitation of all men. See verse 34.
95 Namely, who was formerly wont to have all dainty foods and delicately prepared dishes upon his table.
96 Instead from the roof of his costly and royal palace, at which he took great pride, he now lies day and night in the open air, in the cold wet field, without house or cottage.
97 Not only the hair of his head, but all the hairs of his body.
98 That is, as long as of eagles, etc. For, he minded not his body; he thought not of shaving his hair, not of paring his nails; for, he was bereaved of his understanding. Therefore his hairs and nails were grown so long, that he seemed rather to be like unto horrible, wild birds and animals, than like unto men.
34And at the end 99of the days I Nebuchadnezzar 100lifted up mine eyes unto heaven, and 101mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation:
99 See verses 16 and 32.
100 The order of the words, according to the sense, would be this: Mine understanding returned into me, then I lift up, etc.
101 It appears from this that he was for a while bereaved of his understanding; and has not lifted up his eyes towards heaven, till God delivered him, as it were, out of this mad, frantic sleep. Then did he first conceive that God was a righteous Judge, and he humbled himself before Him with dejection and lowliness of heart.
35And 102all the inhabitants of the earth are reputed as nothing: and he doeth according to his will 103in the army of heaven, and among the inhabitants of the earth: and none can 104stay his hand, or say unto him, 105What doest thou?
102 How strong and mighty men may be, yet they are no ways comparable to God; they are vain and frail; their kingdom and government do soon decay, but God is and continues Lord and King forever.
103 That is, with the angels, also with the sun, moon, stars and the entire structure of heaven and of the clouds. See the annotation Gen. 2 on verse 1.
104 Stop, keep off, hinder, turn away.
105 Or, What hast thou done?
36At the same time my reason 106returned unto me; and for the glory of my kingdom, mine honour and 107brightness returned unto me; and my 108counsellers and my 109lords 110sought unto me; and I was established in my kingdom, and excellent majesty was 111added unto me.
106 This was the greatest and most important thing that he lost whereto the royal dignity was not to be compared.
107 Namely, the brightness, or former beautiful form of his face. See Dan. 2:31.
108 Or, rulers, or princes.
109 Or, nobles, or great ones of the land.
110 It seems that the king was deposed and driven away by his councils, when they saw that he was frantic, but that they sought again unto him, and received him, when they saw that he was restored to his reason and understanding.
111 Namely, by God and the princes of the kingdom.
37112Now I Nebuchadnezzar praise and extol and 113honour the King of heaven, 114all whose works are truth, and 115his ways 116judgment: and those that walk in pride 117he is able to abase.
112 Namely, forasmuch as I have lived and have experienced of all that has been mentioned above. Other, Therefore I praise, etc.
113 That yet this king was not quite converted to the true God, appears in verse 8, where he calls Bel his god. No man can serve two masters at once, Mat. 6:24.
114 That is, all that He promises, foretells and threatens is true, certain and sure; therein is nothing objectionable.
115 That is, His dealings, works and deeds.
116 They exist not only in judgment, but they are in themselves the rule and conduct of all judgments; His dealings make judgment.
117 Here the king confesses publicly his sin of pride, whereby he had justly deserved that punishment.