34 And at the end H7118 of the days H3118 I H576 Nebuchadnezzar H5020 lifted up H5191 mine eyes H5870 unto heaven, H8065 and mine understanding H4486 returned H8421 unto me, H5922 and I blessed H1289 the most High, H5943 and I praised H7624 and honoured H1922 him that liveth H2417 for ever, H5957 whose dominion H7985 is an everlasting H5957 dominion, H7985 and his kingdom H4437 is from H5974 generation H1859 to generation: H1859
The four G5064 and G2532 twenty G1501 elders G4245 fall down G4098 before G1799 him that sat G2521 on G1909 the throne, G2362 and G2532 worship G4352 him that liveth G2198 for G1519 ever G165 and ever, G165 and G2532 cast G906 their G846 crowns G4735 before G1799 the throne, G2362 saying, G3004
And I heard H8085 the man H376 clothed H3847 in linen, H906 which was upon H4605 the waters H4325 of the river, H2975 when he held up H7311 his right hand H3225 and his left hand H8040 unto heaven, H8064 and sware H7650 by him that liveth H2416 for ever H5769 that it shall be for a time, H4150 times, H4150 and an half; H2677 and when he shall have accomplished H3615 to scatter H5310 the power H3027 of the holy H6944 people, H5971 all these things shall be finished. H3615
And G2532 he shall reign G936 over G1909 the house G3624 of Jacob G2384 for G1519 ever; G165 and G2532 of his G846 kingdom G932 there shall be G2071 no G3756 end. G5056
I H4481 H6925 make H7761 a decree, H2942 That in every H3606 dominion H7985 of my kingdom H4437 men tremble H1934 H2112 and fear H1763 before H4481 H6925 the God H426 of Daniel: H1841 for he is the living H2417 God, H426 and stedfast H7011 for ever, H5957 and his kingdom H4437 that which shall not H3809 be destroyed, H2255 and his dominion H7985 shall be even unto H5705 the end. H5491
And they shall drive H2957 thee from H4481 men, H606 and thy dwelling H4070 shall be with H5974 the beasts H2423 of the field: H1251 they shall make thee to eat H2939 grass H6211 as oxen, H8450 and seven H7655 times H5732 shall pass H2499 over H5922 thee, until H5705 thou know H3046 that the most High H5943 ruleth H7990 in the kingdom H4437 of men, H606 and giveth H5415 it to whomsoever H4479 he will. H6634
And in the days H3118 of these H581 kings H4430 shall the God H426 of heaven H8065 set up H6966 a kingdom, H4437 which shall never H5957 H3809 be destroyed: H2255 and the kingdom H4437 shall not H3809 be left H7662 to other H321 people, H5972 but it shall break in pieces H1855 and consume H5487 all H3606 these H459 kingdoms, H4437 and it H1932 shall stand H6966 for ever. H5957
Thy kingdom H4438 is an everlasting H5769 kingdom, H4438 and thy dominion H4475 endureth throughout all H1755 generations. H1755
And said, H559 I cried H7121 by reason of mine affliction H6869 unto the LORD, H3068 and he heard H6030 me; out of the belly H990 of hell H7585 cried H7768 I, and thou heardest H8085 my voice. H6963 For thou hadst cast H7993 me into the deep, H4688 in the midst H3824 of the seas; H3220 and the floods H5104 compassed H5437 me about: all thy billows H4867 and thy waves H1530 passed over H5674 me. Then I said, H559 I am cast out H1644 of thy sight; H5869 yet I will look H5027 again H3254 toward thy holy H6944 temple. H1964
The LORD H3068 is King H4428 for ever H5769 and ever: H5703 the heathen H1471 are perished H6 out of his land. H776
I said, H559 O my God, H410 take me not away H5927 in the midst H2677 of my days: H3117 thy years H8141 are throughout all H1755 generations. H1755
Remembering H2142 mine affliction H6040 and my misery, H4788 the wormwood H3939 and the gall. H7219 My soul H5315 hath them still H2142 in remembrance, H2142 and is humbled H7743 in me. This I recall H7725 to my mind, H3820 therefore have I hope. H3176 It is of the LORD'S H3068 mercies H2617 that we are not consumed, H8552 because his compassions H7356 fail H3615 not. They are new H2319 every morning: H1242 great H7227 is thy faithfulness. H530
How H4101 great H7260 are his signs! H852 and how H4101 mighty H8624 are his wonders! H8540 his kingdom H4437 is an everlasting H5957 kingdom, H4437 and his dominion H7985 is from H5974 generation H1859 to generation. H1859
And whereas they commanded H560 to leave H7662 the stump H6136 of the tree H363 roots; H8330 thy kingdom H4437 shall be sure H7011 unto thee, after H4481 that thou shalt have known H3046 that the heavens H8065 do rule. H7990
And he was driven H2957 from H4481 the sons H1123 of men; H606 and his heart H3825 was made H7739 like H5974 the beasts, H2423 and his dwelling H4070 was with the wild asses: H6167 they fed H2939 him with grass H6211 like oxen, H8450 and his body H1655 was wet H6647 with the dew H2920 of heaven; H8065 till H5705 he knew H3046 that the most high H5943 God H426 ruled H7990 in the kingdom H4437 of men, H606 and that he appointeth H6966 over H5922 it whomsoever H4479 he will. H6634
And I will make H7760 her that halted H6760 a remnant, H7611 and her that was cast far off H1972 a strong H6099 nation: H1471 and the LORD H3068 shall reign H4427 over them in mount H2022 Zion H6726 from henceforth, even for H5704 ever. H5769
For G1063 as G5618 the Father G3962 hath G2192 life G2222 in G1722 himself; G1438 so G2532 G3779 hath he given G1325 to the Son G5207 to have G2192 life G2222 in G1722 himself; G1438
And G2532 the seventh G1442 angel G32 sounded; G4537 and G2532 there were G1096 great G3173 voices G5456 in G1722 heaven, G3772 saying, G3004 The kingdoms G932 of this world G2889 are become G1096 the kingdoms of our G2257 Lord, G2962 and G2532 of his G846 Christ; G5547 and G2532 he shall reign G936 for G1519 ever G165 and ever. G165
And G2532 sware G3660 by G1722 him that liveth G2198 for G1519 ever G165 and ever, G165 who G3739 created G2936 heaven, G3772 and G2532 the things that therein are, G1722 G846 and G2532 the earth, G1093 and G2532 the things that therein are, G1722 G846 and G2532 the sea, G2281 and G2532 the things which are therein, G1722 G846 that G3754 there should be G2071 time G5550 no G3756 longer: G2089
Who G3588 only G3441 hath G2192 immortality, G110 dwelling G3611 in the light G5457 which no man G3762 can approach unto; G676 whom G3739 no man G444 hath seen, G1492 nor G3761 can G1410 see: G1492 to whom G3739 be honour G5092 and G2532 power G2904 everlasting. G166 Amen. G281
[[A Song H7892 of degrees.]] H4609 I will lift up H5375 mine eyes H5869 unto the hills, H2022 from whence H370 cometh H935 my help. H5828
Offer H2076 unto God H430 thanksgiving; H8426 and pay H7999 thy vows H5088 unto the most High: H5945
[[A Prayer H8605 of Moses H4872 the man H376 of God.]] H430 Lord, H136 thou hast been our dwelling place H4583 in all H1755 generations. H1755 Before the mountains H2022 were brought forth, H3205 or ever thou hadst formed H2342 the earth H776 and the world, H8398 even from everlasting H5769 to H5704 everlasting, H5769 thou art God. H410
[[A Psalm of David.]] H1732 Bless H1288 the LORD, H3068 O my soul: H5315 and all that is within H7130 me, bless his holy H6944 name. H8034 Bless H1288 the LORD, H3068 O my soul, H5315 and forget H7911 not all his benefits: H1576 Who forgiveth H5545 all thine iniquities; H5771 who healeth H7495 all thy diseases; H8463 Who redeemeth H1350 thy life H2416 from destruction; H7845 who crowneth H5849 thee with lovingkindness H2617 and tender mercies; H7356
And let them sacrifice H2076 the sacrifices H2077 of thanksgiving, H8426 and declare H5608 his works H4639 with rejoicing. H7440
[[A Song H7892 of degrees.]] H4609 Unto thee lift I up H5375 mine eyes, H5869 O thou that dwellest H3427 in the heavens. H8064
For unto us a child H3206 is born, H3205 unto us a son H1121 is given: H5414 and the government H4951 shall be upon his shoulder: H7926 and his name H8034 shall be called H7121 Wonderful, H6382 Counsellor, H3289 The mighty H1368 God, H410 The everlasting H5703 Father, H1 The Prince H8269 of Peace. H7965 Of the increase H4766 of his government H4951 and peace H7965 there shall be no end, H7093 upon the throne H3678 of David, H1732 and upon his kingdom, H4467 to order H3559 it, and to establish H5582 it with judgment H4941 and with justice H6666 from henceforth even for H5704 ever. H5769 The zeal H7068 of the LORD H3068 of hosts H6635 will perform H6213 this.
Let his heart H3825 be changed H8133 from H4481 man's, H606 and let a beast's H2423 heart H3825 be given H3052 unto him; and let seven H7655 times H5732 pass H2499 over H5922 him. This matter H6600 is by the decree H1510 of the watchers, H5894 and the demand H7595 by the word H3983 of the holy ones: H6922 to H5705 the intent H1701 that the living H2417 may know H3046 that the most High H5943 ruleth H7990 in the kingdom H4437 of men, H606 and giveth H5415 it to whomsoever H4479 he will, H6634 and setteth up H6966 over H5922 it the basest H8215 of men. H606
And there was given H3052 him dominion, H7985 and glory, H3367 and a kingdom, H4437 that all H3606 people, H5972 nations, H524 and languages, H3961 should serve H6399 him: his dominion H7985 is an everlasting H5957 dominion, H7985 which shall not H3809 pass away, H5709 and his kingdom H4437 that which shall not H3809 be destroyed. H2255
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Daniel 4
Commentary on Daniel 4 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 4
Da 4:1-37. Edict of Nebuchadnezzar Containing His Second Dream, Relating to Himself.
Punished with insanity for his haughtiness, he sinks to the level of the beasts (illustrating Ps 49:6, 12). The opposition between bestial and human life, set forth here, is a key to interpret the symbolism in the seventh chapter concerning the beasts and the Son of man. After his conquests, and his building in fifteen days a new palace, according to the heathen historian, Abydenus (268 B.C.), whose account confirms Daniel, he ascended upon his palace roof (Da 4:29, Margin), whence he could see the surrounding city which he had built, and seized by some deity, he predicted the Persian conquest of Babylon, adding a prayer that the Persian leader might on his return be borne where there is no path of men, and where the wild beasts graze (language evidently derived by tradition from Da 4:32, 33, though the application is different). In his insanity, his excited mind would naturally think of the coming conquest of Babylon by the Medo-Persians, already foretold to him in the second chapter.
1. 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 107:2-8).
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 Da 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 Da 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 (De 32:31; compare Isa 63:11). "I know" refers to his knowledge of Daniel's skill many years before (Da 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" (Eze 31:3; compare Eze 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 La 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 (Eze 17:23; Mt 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, 21). Compare as to their watchfulness, Re 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, 17), "watchers" applied to human instruments of God's vengeance. As to God (Da 9:14; Job 7:12; 14:16; Jer 44:27). In a good sense (Ge 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, Ge 28:15; 32:1, 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, Ge 18:23-33; and over Lot for good, Ge 19:1-38 Daniel fitly puts in Nebuchadnezzar's mouth the expression, though not found elsewhere in Scripture, yet substantially sanctioned by it (2Ch 16:9; Pr 15:3; Jer 32:19), and natural to him according to Oriental modes of thought.
14. Hew down—(Mt 3:10; Lu 13:7). The holy (Jude 14) one incites his fellow angels to God's appointed work (compare Re 14:15, 18).
beasts get away from under it—It shall no longer afford them shelter (Eze 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 14:7-9). Barnes refers it to the chaining of the royal maniac.
16. heart—understanding (Isa 6:10).
times—that is, "years" (Da 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; 2:1), over which God presides supreme. His "decree" and "word" are therefore said to be theirs (compare Da 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 (Da 10:13, 20; 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 (Da 7:10; 1Ki 22:19; Ps 103:21; Zec 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 (1Sa 2:8; Lu 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 (Da 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 Da 3:6, 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 (2Sa 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 (2Sa 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 27:6-8). To the Caspian, Euxine, and Atlantic seas.
24. decree of the Most High—What was termed in Da 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"; Da 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 (Ge 3:18).
they shall wet thee—that is, thou shalt be wet.
till thou know, &c.—(Ps 83:17, 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" (Mt 4:17; Greek, "kingdom of the heavens") is a manifold organization, composed of various orders of angels, under the Most High (Eph 1:20, 21; 3:10; Col 1:16).
27. break off—as a galling yoke (Ge 27:40); sin is a heavy load (Mt 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 Lu 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 38:1-5; Nineveh, Jon 3:5-10; Jer 18:7, 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, 2; Ac 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 (Ge 6:3). At the first announcement of the coming judgment he was alarmed, as Ahab (1Ki 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 (Ec 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 (2Sa 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 (2Ch 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 (Ge 1:28; so Nebuchadnezzar Da 2:38), would be a god (Ge 3:5); therefore he must die like the beasts (Ps 82:6; 49:12). The second Adam restores the forfeited inheritance (Ps 8:4-8).
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 Lu 12:19, 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 (Da 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 (Jon 2:1, 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, 14; Mr 5:15, 18, 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, 17).
according to his will in … heaven—(Ps 115:3; 135:6; Mt 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; 45:9).
What doest thou—(Job 9:12; Ro 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 Da 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; Pr 22:4; "added," Mt 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 (Re 15:3; 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.