Daniel4
English Standard Version
1 to , , and , that in the : be to you!
2It has to me to the and the has .
3 are his , his ! His is an , and his to .
4 , , at in my and in my .
5I a that made me . As I the fancies and the of my me.
6 I a that the men of should be me, that they might to me the of the .
7 the , the , the , and the came , them the , but they could to me its .
8 came me—he who was after the of my , and in is the of the —and I the , saying,
9O , of the , that the of the is in you and is too for you, me the of my I and their .
10The of my as I were these: I , and , a in the of the , and its was .
11The and became , and its to , and it to the of the .
12Its were and its , and in it for . The of the found it, and the of the in its , and was from .
13I in the of my as I , and , a , a , .
14He and : the and its , its and its . Let the it and the its .
15 the of its in the , bound with a of and , amid the of the . Let him with the of . Let his be the in the of the .
16Let his be , and let a be to him; and let him.
17The is by the of the , the by the of the , the that the may that the the of and it and it the of .
18 , , . And , O , the , the men of my are to to me the , but are , for the of the is in you.
19 , was , was , and his him. The and , , let the or the you. and , My , may the be for those you and its for your !
20The you , and became , so that its to , and it to the end of the ,
21whose were and its , and in which for , which of the found , and in the of the —
22it is , O , who have and become . Your has and to , and your to the of the .
23And because the a , a , and , the and it, the of its in the , bound with a of and , in the of the , and let him with the of , and let his be the of the , him,
24 is the , O : is a of the , has my the ,
25that you shall among , and your shall the of the . You shall be made to like an , and you shall with the of , and shall you, you that the the of and it .
26And as it was to the of the of the , your shall be for you the time you .
27 , O , let my be : your by , and your by to the , there may be a of your .
28 this .
29At the of he was on the of the of ,
30and the and , Is , have by my as a and for the of my ?
31 the were still in the , there a , O , to you it : The has you,
32and you shall among , and your shall be the of the . And you shall be made to like an , and shall you, you that the the of and it .
33 the was . He was among and like an , and his was with the of his as long as ’ feathers, and his were like ’ claws.
34At the of the , , my to , and my me, and I the , and and him who , for his is an , and his to ;
35 the of the are as , and among the of and among the of the ; and his or to him, have you ?
36At the same my me, and for the of my , my and me. My and my , and I in my , and still was to me.
37 , , and and the of , for his are and his are ; and those in he is to .
Study Guide
Public-domain commentary and original-language notes for Daniel 4.
Chapter Summary
In this chapter: Nebuchadnezzar acknowledges the power of Jehovah. (1-18). Daniel interprets his dream. (19-27). The fulfilment of it. (28-37).
vv1-18
The beginning and end of this chapter lead us to hope, that Nebuchadnezzar was a monument of the power of Divine grace, and of the riches of Divine mercy. After he was recovered from his madness, he told to distant places, and wrote down for future ages, how God had justly humbled and graciously restored him. When a sinner comes to himself, he will promote the welfare of others, by making known the wondrous mercy of God. Nebuchadnezzar, before he related the Divine judgments upon him for his pride, told the warnings he had in a dream or vision. The meaning was explained to him. The person signified, was to be put down from honour, and to be deprived of the use of his reason seven years. This is surely the sorest of all temporal judgments. Whatever outward affliction God is pleased to lay upon us, we have cause to bear it patiently, and to be thankful that he continues the use of our reason, and the peace of our consciences. Yet if the Lord should see fit by such means to keep a sinner from multiplying crimes, or a believer from dishonouring his name, even the dreadful prevention would be far preferable to the evil conduct. God has determined it, as a righteous Judge, and the angels in heaven applaud. Not that the great God needs the counsel or concurrence of the angels, but it denotes the solemnity of this sentence. The demand is by the word of the holy ones, God's suffering people: when the oppressed cry to God, he will hear. Let us diligently seek blessings which can never be taken from us, and especially beware of pride and forgetfulness of God.
vv19-27
Daniel was struck with amazement and terror at so heavy a judgment coming upon so great a prince, and gives advice with tenderness and respect. It is necessary, in repentance, that we not only cease to do evil, but learn to do good. Though it might not wholly prevent the judgment, yet the trouble may be longer before it comes, or shorter when it does come. And everlasting misery will be escaped by all who repent and turn to God.
vv28-37
Pride and self-conceit are sins that beset great men. They are apt to take that glory to themselves which is due to God only. While the proud word was in the king's mouth, the powerful word came from God. His understanding and his memory were gone, and all the powers of the rational soul were broken. How careful we ought to be, not to do any thing which may provoke God to put us out of our senses! God resists the proud. Nebuchadnezzar would be more than a man, but God justly makes him less than a man. We may learn to believe concerning God, that the most high God lives for ever, and that his kingdom is like himself, everlasting, and universal. His power cannot be resisted. When men are brought to honour God, by confession of sin and acknowledging his sovereignty, then, and not till then, they may expect that God will honour them; not only restore them to the dignity they lost by the sin of the first Adam, but add excellent majesty to them, from the righteousness and grace of the Second Adam. Afflictions shall last no longer than till they have done the work for which they were sent. There can be no reasonable doubt that Nebuchadnezzar was a true penitent, and an accepted believer. It is thought that he did not live more than a year after his restoration. Thus the Lord knows how to abase those that walk in pride, but gives grace and consolation to the humble, broken-hearted sinner who calls upon Him.
Key Words
מֶלֶךְ: a king
נְבוּכַדְנֶצַּר: {Nebukadnetstsar (or -retstsar, or -retstsor), king of Babylon}
כֹּל: {properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)}
עַם: {a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock}
אֻמָּה: {a collection, i.e. community of persons}
לִשָּׁן: speech, i.e. a nation
דּוּר: to reside
אֲרַע: the earth; by implication (figuratively) low
שְׁלָם: prosperity
שְׂגָא: to increase
Cross References
Daniel 4The vision of the great tree matches Ezekiel's description of Assyria and Egypt as fallen, prideful cedars.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Nebuchadnezzar's confession of God's everlasting kingdom echoes the earlier revelation of the divine kingdom in chapter 2.
Supported by Matthew Poole, John Calvin
Daniel explicitly cites Nebuchadnezzar's madness and humiliation to warn his grandson Belshazzar of the same pride.
Supported by Matthew Henry, Matthew Poole, John Calvin
Daniel's title as master of the magicians and possessor of the 'spirit of the holy gods' is repeated.
Supported by Matthew Poole, JFB
Contrasts the proud world-powers with Messiah's ultimate kingdom, also symbolized as a fruitful, sheltering tree.
Supported by JFB
The motif of subjects dwelling under the shadow of a king's imperial protection.
Supported by John Calvin, JFB
Like Nebuchadnezzar, Herod Agrippa is instantly judged by a voice from heaven for accepting divine praise.
Supported by Matthew Henry
The botanical hope of a stump sprouting again symbolizes the promised restoration of Nebuchadnezzar's kingdom.
Supported by Matthew Henry, Matthew Poole
Jeremiah declares that God has given the kingdom of men to Nebuchadnezzar, as the supreme sovereign.
Supported by John Calvin, JFB
Daniel's interpretation identifies Nebuchadnezzar directly as the head of gold given dominion by God.
Supported by Matthew Poole
Parallels the boastful, self-exalting heart of the King of Babylon challenging the supremacy of heaven.
Supported by John Calvin
Jethro's confession echoes Nebuchadnezzar's realization that God actively abases those who walk in pride.
Supported by Matthew Poole
The description of the heavenly 'watchers' corresponds to the tireless, all-seeing living creatures.
Supported by JFB
A man in honor without understanding becomes like the beasts that perish; literally fulfilled in Nebuchadnezzar.
Supported by JFB
While the rich fool boasts of his secure ease, divine judgment falls instantly, demanding his soul.
Supported by Matthew Henry