Worthy.Bible » STRONG » Daniel » Chapter 4 » Verse 5-18

Daniel 4:5-18 King James Version with Strong's Concordance (STRONG)

5 I saw H2370 a dream H2493 which made me afraid, H1763 and the thoughts H2031 upon H5922 my bed H4903 and the visions H2376 of my head H7217 troubled H927 me.

6 Therefore H4481 made H7761 I H4481 a decree H2942 to bring H5954 in all H3606 the wise H2445 men of Babylon H895 before H6925 me, that they might make known H3046 unto me the interpretation H6591 of the dream. H2493

7 Then H116 came H5954 in the magicians, H2749 the astrologers, H826 the Chaldeans, H3779 and the soothsayers: H1505 and I H576 told H560 the dream H2493 before H6925 them; but they did not H3809 make known H3046 unto me the interpretation H6591 thereof.

8 But at H5705 the last H318 Daniel H1841 came in H5922 before me, H6925 whose name H8036 was Belteshazzar, H1096 according to the name H8036 of my god, H426 and in whom is the spirit H7308 of the holy H6922 gods: H426 and before H6925 him I told H560 the dream, H2493 saying,

9 O Belteshazzar, H1096 master H7229 of the magicians, H2749 because I H576 know H3046 that the spirit H7308 of the holy H6922 gods H426 is in thee, and no H3606 H3809 secret H7328 troubleth H598 thee, tell H560 me the visions H2376 of my dream H2493 that I have seen, H2370 and the interpretation H6591 thereof.

10 Thus were the visions H2376 of mine head H7217 in H5922 my bed; H4903 I saw, H1934 H2370 and behold H431 a tree H363 in the midst H1459 of the earth, H772 and the height H7314 thereof was great. H7690

11 The tree H363 grew, H7236 and was strong, H8631 and the height H7314 thereof reached H4291 unto heaven, H8065 and the sight H2379 thereof to the end H5491 of all H3606 the earth: H772

12 The leaves H6074 thereof were fair, H8209 and the fruit H4 thereof much, H7690 and in it was meat H4203 for all: H3606 the beasts H2423 of the field H1251 had shadow H2927 under H8460 it, and the fowls H6853 of the heaven H8065 dwelt H1753 in the boughs H6056 thereof, and all H3606 flesh H1321 was fed H2110 of it. H4481

13 I saw H1934 H2370 in the visions H2376 of my head H7217 upon H5922 my bed, H4903 and, behold, H431 a watcher H5894 and an holy one H6922 came down H5182 from H4481 heaven; H8065

14 He cried H7123 aloud, H2429 and said H560 thus, H3652 Hew down H1414 the tree, H363 and cut off H7113 his branches, H6056 shake off H5426 his leaves, H6074 and scatter H921 his fruit: H4 let the beasts H2423 get away H5111 from H4481 under it, H8479 and the fowls H6853 from H4481 his branches: H6056

15 Nevertheless H1297 leave H7662 the stump H6136 of his roots H8330 in the earth, H772 even with a band H613 of iron H6523 and brass, H5174 in the tender grass H1883 of the field; H1251 and let it be wet H6647 with the dew H2920 of heaven, H8065 and let his portion H2508 be with H5974 the beasts H2423 in the grass H6211 of the earth: H772

16 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.

17 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

18 This H1836 dream H2493 I H576 king H4430 Nebuchadnezzar H5020 have seen. H2370 Now thou, H607 O Belteshazzar, H1096 declare H560 the interpretation H6591 thereof, forasmuch as H6903 all H3606 the wise H2445 men of my kingdom H4437 are not H3809 able H3202 to make known H3046 unto me the interpretation: H6591 but thou H607 art able; H3546 for the spirit H7308 of the holy H6922 gods H426 is in thee.

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.