VW-Edition Bible (2010)

1Nebuchadnezzar the king to all the peoples, nations, and tongues that dwell in all the earth: Peace be multiplied to you. 2It seemed good for me to declare the signs and wonders that the Most High God has done with me. 3How great are His signs! And how mighty are His wonders! His kingdom is an eternal kingdom, and His dominion is from generation to generation. 4I, Nebuchadnezzar, was at ease in my house, and flourishing in my palace. 5I saw a dream which terrified me, and the thoughts on my bed and visions of my head troubled me. 6So I made a decree to bring in all the wise men of Babylon before me, that they might make known to me the interpretation of the dream. 7Then the magicians, the conjurers, the Chaldeans, and the fortunetellers came in. And I told the dream before them, but they could not make its interpretation known to me. 8But at last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods. And I told the dream before him, saying, 9O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in you, and no secret troubles you, tell me the visions of my dream that I have seen, and its interpretation. 10As for the visions of my head on my bed, I was looking, and, behold, a tree was in the middle of the earth. And its height was great. 11The tree became great and strong, and its height reached to the heavens, and it was visible to the ends of all the earth. 12Its leaves were beautiful, and its fruit plentiful, and food for all was in it. The beasts of the field sought shade under it, and the birds of the heavens dwelt in its branches, and all flesh was fed from it. 13I saw in the visions of my head on my bed, and behold, a watcher, even a holy one, came down from the heavens. 14He cried with might and said this: Cut down the tree and cut off its branches. Shake off its leaves and scatter its fruit. Let the beasts flee from under it, and the birds from its branches. 15Nevertheless leave the stump of its roots in the earth, even with a band of iron and bronze, in the grass of the field. And let it be wet with the dew of the heavens, and let his portion be with the beasts in the grass of the earth. 16Let his heart be changed from that of a man, and let him be given the heart of a beast. And let seven times pass over him. 17This sentence is by the decree of the watchers, and the command by the word of the holy ones, in order that the living may know that the Most High rules in the kingdom of men and gives it to whomever He wills, and sets up over it the lowest of men. 18I, Nebuchadnezzar, have seen this dream. Now you, O Belteshazzar, declare its interpretation, since all the wise men of my kingdom are not able to make known the interpretation to me. But you are able, for the spirit of the holy gods is in you. 19Then Daniel, whose name was Belteshazzar, was stunned for a time, and his thoughts troubled him. So the king spoke and said, O Belteshazzar, do not let the dream or its interpretation trouble you. Belteshazzar answered and said, My lord, may the dream be to those who hate you, and its interpretation to your enemies! 20The tree that you saw, which became great and strong, whose height reached to the heavens and was visible to all the earth, 21and its leaves being beautiful, and its fruit plentiful, and food for all being in it, under which the beasts of the field lived, and in its branches the birds of the heavens had their home: 22It is you, O king, for you have become great and strong; for your greatness has grown and reaches to the heavens, and your dominion to the ends of the earth. 23And whereas the king saw a watcher and a holy one coming down from the heavens, and saying, Cut the tree down, and destroy it. Yet leave the stump of its roots in the earth, even with a band of iron and bronze, in the grass of the field. And let him be wet with the dew of the heavens, and his portion with the beasts of the field, until seven times pass over him. 24This is the interpretation, O king, and this is the decree of the Most High, which has come upon my lord the king: 25And you shall be driven from men, and your dwelling shall be with the beasts of the field. And you shall be fed with grass like oxen. And you shall be wet with dew of the heavens; and seven times shall pass over you until you know that the Most High is Ruler in the kingdom of men, and He gives it to whomever He desires. 26And whereas they commanded to leave the stump and roots of the tree: Your kingdom shall be secure to you after you have come to know that Heaven rules. 27Therefore, O king, let my advice be acceptable to you: Even break off your sins by righteousness, and your iniquities by showing mercy to the poor; so that perhaps there may be a lengthening of your prosperity. 28All this came upon King Nebuchadnezzar. 29At the end of twelve months, he was walking in the palace of the kingdom of Babylon. 30The king spoke and said, Is this not great Babylon that I have built for the house of the kingdom, by the might of my power, and for the honor of my majesty? 31While the word was still in the king's mouth a voice fell from the heavens, saying, O King Nebuchadnezzar, to you it is declared: The kingdom has been taken away from you! 32And you shall be driven from men, and your dwelling shall be with the beasts of the field. You shall be fed with grass like oxen, and seven times shall pass over you until you know that the Most High is Ruler in the kingdom of men, and that He gives it to whomever He desires. 33That very hour the word was fulfilled upon Nebuchadnezzar. And he was driven from men, and he ate grass like oxen, and his body was wet with the dew of the heavens, until his hair had grown like eagles' feathers, and his nails like birds' claws. 34And at the end of the days, I, Nebuchadnezzar, lifted up my eyes to the heavens, and my understanding returned to me, and I blessed the Most High. And I praised and honored Him who lives forever, whose dominion is an eternal dominion, and His rule from generation to generation. 35And all those living in the earth are counted as nothing. And He does according to His will in the army of Heaven, and among those living in the earth. And no one is able to restrain His hand or say to Him, What are You doing? 36At that time my reason returned to me, and the glory of my kingdom, my majesty, and my splendor returned to me. And my counselors and my nobles sought to me. And I was reestablished in my kingdom, and excellent greatness was added to me. 37Now I, Nebuchadnezzar, praise and exalt and honor the King of Heaven, for all His works are truth, and His ways are justice. And He is able to humble those who walk in pride.


Jamieson Fausset Brown Bible Commentary
 1   EDICT OF NEBUCHADNEZZAR CONTAINING HIS SECOND DREAM, RELATING TO HIMSELF. (Dan. 4:1-37)
Peace--the usual salutation in the East, shalom, whence "salaam." The primitive revelation of the fall, and man's alienation from God, made "peace" to be felt as the first and deepest want of man. The Orientals (as the East was the cradle of revelation) retained the word by tradition.

 2   I thought it good--"It was seemly before me" (Ps 107:2-Ps 107:8).
signs--tokens significant of God's omnipotent agency. The plural is used, as it comprises the marvellous dream, the marvellous interpretation of it, and its marvellous issue.

 4   I was . . . at rest--my wars over, my kingdom at peace.
flourishing--"green." Image from a tree (Jer 17:8). Prosperous (Job 15:32).

 6   It may seem strange that Daniel was not first summoned. But it was ordered by God's providence that he should be reserved to the last, in order that all mere human means should be proved vain, before God manifested His power through His servant; thus the haughty king was stripped of all fleshly confidences. The Chaldees were the king's recognized interpreters of dreams; whereas Daniel's interpretation of the one in Dan. 2:24-45 had been a peculiar case, and very many years before; nor had he been consulted on such matters since.

 8   Belteshazzar--called so from the god Bel or Belus (see on Dan 1:7).

 9   spirit of the holy gods--Nebuchadnezzar speaks as a heathen, who yet has imbibed some notions of the true God. Hence he speaks of "gods" in the plural but gives the epithet "holy," which applies to Jehovah alone, the heathen gods making no pretension to purity, even in the opinion of their votaries (Deut 32:31; compare Isa 63:11). "I know" refers to his knowledge of Daniel's skill many years before (Dan 2:8); hence he calls him "master of the magicians."
troubleth--gives thee difficulty in explaining it.

 10   tree--So the Assyrian is compared to a "cedar" (Ezek 31:3; compare Ezek 17:24).
in the midst of the earth--denoting its conspicuous position as the center whence the imperial authority radiated in all directions.

 12   beasts . . . shadow under it--implying that God's purpose in establishing empires in the world is that they may be as trees affording men "fruits" for "meat," and a "shadow" for "rest" (compare Lam 4:20). But the world powers abuse their trust for self; therefore Messiah comes to plant the tree of His gospel kingdom, which alone shall realize God's purpose (Ezek 17:23; Matt 13:32). HERODOTUS [7.19] mentions a dream (probably suggested by the tradition of this dream of Nebuchadnezzar in Daniel) which Xerxes had; namely, that he was crowned with olive, and that the branches of the olive filled the whole earth, but that afterwards the crown vanished from his head: signifying his universal dominion soon to come to an end.

 13   watcher and an holy one--rather, "even an holy one." Only one angel is intended, and he not one of the bad, but of the holy angels. Called a "watcher," because ever on the watch to execute God's will [JEROME], (Ps 103:20-Ps 103:21). Compare as to their watchfulness, Rev 4:8, "full of eyes within . . . they rest not day and night." Also they watch good men committed to their charge (Ps 34:7; Heb 1:14); and watch over the evil to record their sins, and at God's bidding at last punish them (Jer 4:16-Jer 4:17), "watchers" applied to human instruments of God's vengeance. As to GOD (Dan 9:14; Job 7:12; Job 14:16; Jer 44:27). In a good sense (Gen 31:49; Jer 31:28). The idea of heavenly "watchers" under the supreme God (called in the Zendavesta of the Persian Zoroaster, Ormuzd) was founded on the primeval revelation as to evil angels having watched for an opportunity until they succeeded in tempting man to his ruin, and good angels ministering to God's servants (as Jacob, Gen 28:15; Gen 32:1-Gen 32:2). Compare the watching over Abraham for good, and over Sodom for wrath after long watching in vain for good men it it, for whose sake He would spare it, Gen 18:23-Gen 18:33; and over Lot for good, Gen. 19:1-38 Daniel fitly puts in Nebuchadnezzar's mouth the expression, though not found elsewhere in Scripture, yet substantially sanctioned by it (2Chr 16:9; Pro 15:3; Jer 32:19), and natural to him according to Oriental modes of thought.

 14   Hew down-- (Matt 3:10; Luke 13:7). The holy (Jude 1:14) one incites his fellow angels to God's appointed work (compare Rev 14:15, Rev 14:18).
beasts get away from under it--It shall no longer afford them shelter (Ezek 31:12).

 15   stump--The kingdom is still reserved secure for him at last, as a tree stump secured by a hoop of brass and iron from being split by the sun's heat, in the hope of its growing again (Isa 11:1; compare Job 14:7-Job 14:9). BARNES refers it to the chaining of the royal maniac.

 16   heart--understanding (Isa 6:10).
times--that is, "years" (Dan 12:7). "Seven" is the perfect number: a week of years: a complete revolution of time accompanying a complete revolution in his state of mind.

 17   demand--that is, determination; namely, as to the change to which Nebuchadnezzar is to be doomed. A solemn council of the heavenly ones is supposed (compare Job 1:6; Job 2:1), over which God presides supreme. His "decree" and "word" are therefore said to be theirs (compare Dan 4:24, "decree of the Most High"); "the decree of the watchers," "the word of the holy ones." For He has placed particular kingdoms under the administration of angelic beings, subject to Him (Dan 10:13, Dan 10:20; Dan 12:1). The word "demand," in the second clause, expresses a distinct idea from the first clause. Not only as members of God's council (Dan 7:10; 1Kgs 22:19; Ps 103:21; Zech 1:10) do they subscribe to His "decree," but that decree is in answer to their prayers, wherein they demand that every mortal who tries to obscure the glory of God shall be humbled [CALVIN]. Angels are grieved when God's prerogative is in the least infringed. How awful to Nebuchadnezzar to know that angels plead against him for his pride, and that the decree has been passed in the high court of heaven for his humiliation in answer to angels' demands! The conceptions are moulded in a form peculiarly adapted to Nebuchadnezzar's modes of thought.
the living--not as distinguished from the dead, but from the inhabitants of heaven, who "know" that which the men of the world need to the taught (Ps 9:16); the ungodly confess there is a God, but would gladly confine Him to heaven. But, saith Daniel, God ruleth not merely there, but "in the kingdom of men."
basest--the lowest in condition (1Sam 2:8; Luke 1:52). It is not one's talents, excellency, or noble birth, but God's will, which elevates to the throne. Nebuchadnezzar abased to the dunghill, and then restored, was to have in himself an experimental proof of this (Dan 4:37).

 19   Daniel . . . Belteshazzar--The use of the Hebrew as well as the Chaldee name, so far from being an objection, as some have made it, is an undesigned mark of genuineness. In a proclamation to "all people," and one designed to honor the God of the Hebrews, Nebuchadnezzar would naturally use the Hebrew name (derived from El, "God," the name by which the prophet was best known among his countrymen), as well as the Gentile name by which he was known in the Chaldean empire.
astonied--overwhelmed with awe at the terrible import of the dream.
one hour--the original means often "a moment," or "short time," as in Dan 3:6, Dan 3:15.
let not the dream . . . trouble thee--Many despots would have punished a prophet who dared to foretell his overthrow. Nebuchadnezzar assures Daniel he may freely speak out.
the dream be to them that hate thee--We are to desire the prosperity of those under whose authority God's providence has placed us (Jer 29:7). The wish here is not so much against others, as for the king: a common formula (2Sam 18:32). It is not the language of uncharitable hatred.

 20   The tree is the king. The branches, the princes. The leaves, the soldiers. The fruits, the revenues. The shadow, the protection afforded to dependent states.

 22   It is thou--He speaks pointedly, and without circumlocution (2Sam 12:7). While pitying the king, he uncompromisingly pronounces his sentence of punishment. Let ministers steer the mean between, on the one hand, fulminations against sinners under the pretext of zeal, without any symptom of compassion; and, on the other, flattery of sinners under the pretext of moderation.
to the end of the earth-- (Jer 27:6-Jer 27:8). To the Caspian, Euxine, and Atlantic seas.

 24   decree of the Most High--What was termed in Dan 4:17 by Nebuchadnezzar, "the decree of the watchers," is here more accurately termed by Daniel, "the decree of the Most High." They are but His ministers.

 25   they shall drive thee--a Chaldee idiom for "thou shalt be driven." Hypochondriacal madness was his malady, which "drove" him under the fancy that he was a beast, to "dwell with the beasts"; Dan 4:34 proves this, "mine understanding returned." The regency would leave him to roam in the large beast-abounding parks attached to the palace.
eat grass--that is, vegetables, or herbs in general (Gen 3:18).
they shall wet thee--that is, thou shalt be wet.
till thou know, &c.-- (Ps 83:17-Ps 83:18; Jer 27:5).

 26   thou shalt have known, &c.--a promise of spiritual grace to him, causing the judgment to humble, not harden, his heart.
heavens do rule--The plural is used, as addressed to Nebuchadnezzar, the head of an organized earthly kingdom, with various principalities under the supreme ruler. So "the kingdom of heaven" (Matt 4:17; Greek, "kingdom of the heavens") is a manifold organization, composed of various orders of angels, under the Most High (Eph 1:20-Eph 1:21; Eph 3:10; Col 1:16).

 27   break off--as a galling yoke (Gen 27:40); sin is a heavy load (Matt 11:28). The Septuagint and Vulgate translate not so well, "redeem," which is made an argument for Rome's doctrine of the expiation of sins by meritorious works. Even translate it so, it can only mean; Repent and show the reality of thy repentance by works of justice and charity (compare Luke 11:41); so God will remit thy punishment. The trouble will be longer before it comes, or shorter when it does come. Compare the cases of Hezekiah, Isa 38:1-Isa 38:5; Nineveh, Jonah 3:5-Jonah 3:10; Jer 18:7-Jer 18:8. The change is not in God, but in the sinner who repents. As the king who had provoked God's judgments by sin, so he might avert it by a return to righteousness (compare Ps 41:1-Ps 41:2; Acts 8:22). Probably, like most Oriental despots, Nebuchadnezzar had oppressed the poor by forcing them to labor in his great public works without adequate remuneration.
if . . . lengthening of . . . tranquillity--if haply thy present prosperity shall be prolonged.

 29   twelve months--This respite was granted to him to leave him without excuse. So the hundred twenty years granted before the flood (Gen 6:3). At the first announcement of the coming judgment he was alarmed, as Ahab (1Kgs 21:27), but did not thoroughly repent; so when judgment was not executed at once, he thought it would never come, and so returned to his former pride (Eccl 8:11).
in the palace--rather, upon the (flat) palace roof, whence he could contemplate the splendor of Babylon. So the heathen historian, ABYDENUS, records. The palace roof was the scene of the fall of another king (2Sam 11:2). The outer wall of Nebuchadnezzar's new palace embraced six miles; there were two other embattled walls within, and a great tower, and three brazen gates.

 30   Babylon, that I have built--HERODOTUS ascribes the building of Babylon to Semiramis and Nitocris, his informant under the Persian dynasty giving him the Assyrian and Persian account. BEROSUS and ABYDENUS give the Babylonian account, namely, that Nebuchadnezzar added much to the old city, built a splendid palace and city walls. HERODOTUS, the so-called "father of history," does not even mention Nebuchadnezzar. (Nitocris, to whom he attributes the beautifying of Babylon, seems to have been Nebuchadnezzar's wife). Hence infidels have doubted the Scripture account. But the latter is proved by thousands of bricks on the plain, the inscriptions of which have been deciphered, each marked "Nebuchadnezzar, the son of Nabopolassar." "Built," that is, restored and enlarged (2Chr 11:5-6). It is curious, all the bricks have been found with the stamped face downwards. Scarcely a figure in stone, or tablet, has been dug out of the rubbish heaps of Babylon, whereas Nineveh abounds in them; fulfilling Jer 51:37, "Babylon shall become heaps." The "I" is emphatic, by which he puts himself in the place of God; so the "my . . . my." He impiously opposes his might to God's, as though God's threat, uttered a year before, could never come to pass. He would be more than man; God, therefore, justly, makes him less than man. An acting over again of the fall; Adam, once lord of the world and the very beasts (Gen 1:28; so Nebuchadnezzar Dan 2:38), would be a god (Gen 3:5); therefore he must die like the beasts (Ps 82:6; Ps 49:12). The second Adam restores the forfeited inheritance (Ps 8:4-Ps 8:8).

 31   While, &c.--in the very act of speaking, so that there could be no doubt as to the connection between the crime and the punishment. So Luke 12:19-Luke 12:20.
O king . . . to thee it is spoken--Notwithstanding thy kingly power, to thee thy doom is now spoken, there is to be no further respite.

 33   driven from men--as a maniac fancying himself a wild beast. It is possible, a conspiracy of his nobles may have co-operated towards his having been "driven" forth as an outcast.
hairs . . . eagles' feathers--matted together, as the hair-like, thick plumage of the ossifraga eagle. The "nails," by being left uncut for years, would become like "claws."

 34   lifted up mine eyes unto heaven--whence the "voice" had issued (Dan 4:31) at the beginning of his visitation. Sudden mental derangement often has the effect of annihilating the whole interval, so that, when reason returns, the patient remembers only the event that immediately preceded his insanity. Nebuchadnezzar's looking up towards heaven was the first symptom of his "understanding" having "returned." Before, like the beasts, his eyes had been downward to the earth. Now, like Jonah's (Jonah 2:1-Jonah 2:2, Jonah 2:4) out of the fish's belly, they are lifted up to heaven in prayer. He turns to Him that smiteth him (Isa 9:13), with the faint glimmer of reason left to him, and owns God's justice in punishing him.
praised . . . him--Praise is a sure sign of a soul spiritually healed (Ps 116:12, Ps 116:14; Mark 5:15, Mark 5:18-Mark 5:19).
I . . . honoured him--implying that the cause of his chastisement was that he had before robbed God of His honor.
everlasting dominion--not temporary or mutable, as a human king's dominion.

 35   all . . . as nothing-- (Isa 40:15, Isa 40:17).
according to his will in . . . heaven-- (Ps 115:3; Ps 135:6; Matt 6:10; Eph 1:11).
army--the heavenly hosts, angels and starry orbs (compare Isa 24:21).
none . . . stay his hand--literally, "strike His hand." Image from striking the hand of another, to check him in doing anything (Isa 43:13; Isa 45:9).
What doest thou-- (Job 9:12; Rom 9:20).

 36   An inscription in the East India Company's Museum is read as describing the period of Nebuchadnezzar's insanity [G. V. SMITH]. In the so-called standard inscription read by SIR H. RAWLINSON, Nebuchadnezzar relates that during four (?) years he ceased to lay out buildings, or to furnish with victims Merodach's altar, or to clear out the canals for irrigation. No other instance in the cuneiform inscriptions occurs of a king recording his own inaction.
my counsellors . . . sought unto me--desired to have me, as formerly, to be their head, wearied with the anarchy which prevailed in my absence (compare Note, see on Dan 4:33); the likelihood of a conspiracy of the nobles is confirmed by this verse.
majesty was added--My authority was greater than ever before (Job 42:12; Pro 22:4; "added," Matt 6:33).

 37   praise . . . extol . . . honour--He heaps word on word, as if he cannot say enough in praise of God.
all whose works . . . truth . . . judgment--that is, are true and just (Rev 15:3; Rev 16:7). God has not dealt unjustly or too severely with me; whatever I have suffered, I deserved it all. It is a mark of true contrition to condemn one's self, and justify God (Ps 51:4).
those that walk in pride . . . abase--exemplified in me. He condemns himself before the whole world, in order to glorify God.