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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4. Второе сновидение Навуходоносора и бессилие вавилонских мудрецов объяснить его. 5-15. Обращение царя к помощи Даниила; содержание сна. 16-24. Объяснение пророком сна. 25-30. Исполнение предсказания Даниила: болезнь Навуходоносора. 31-34. Его выздоровление, возвращение к власти и прославление им Бога.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The penman of this chapter is Nebuchadnezzar himself: the story here recorded concerning him is given us in his own words, as he himself drew it up and published it; but Daniel, a prophet, by inspiration, inserts it in his history, and so it has become a part of sacred writ and a very memorable part. Nebuchadnezzar was as daring a rival with God Almighty for the sovereignty as perhaps any mortal man ever was; but here he fairly owns himself conquered, and gives it under his hand that the God of Israel is above him. Here is, I. The preface to his narrative, wherein he acknowledges God's dominion over him, ver. 1-3. II. The narrative itself, wherein he relates, 1. His dream, which puzzled the magicians, ver. 1-18. 2. The interpretation of his dream by Daniel, who showed him that it was a prognostication of his own fall, advising him therefore to repent and reform, ver. 19-27. 3. The accomplishment of it in his running stark mad for seven years, and then recovering the use of his reason again, ver. 28-36. 4. The conclusion of the narrative, with a humble acknowledgment and adoration of God as Lord of all, ver. 37. This was extorted from him by the overruling power of that God who has all men's hearts in his hand, and stands upon record a lasting proof of God's supremacy, a monument of his glory, a trophy of his victory, and a warning to all not to think of prospering while they lift up or harden their hearts against God.
Adam Clarke: Commentary on the Bible - 1831
Nebuchadnezzar, after having subdued all the neighboring countries, and greatly enriched and adorned his own, became so intoxicated with his prosperity, as to draw down upon himself a very remarkable judgment, of which this chapter gives a particular account, in the very words of the edict or proclamation which the Babylonish monarch issued on his restoration to the throne. This state document begins with Nebuchadnezzar's acknowledging the hand of God in his late malady, Dan 4:1-3. It then gives an account of the dream of Nebuchadnezzar, which portended the loss of his kingdom and reason for seven years, on account of his pride and arrogance, Dan 4:4-18. So it was explained by Daniel, Dan 4:19-27, and so it was verified by the event, Dan 4:28-33. It then recites how, at the end of the period fixed by the God of heaven for the duration of his malady, the Chaldean monarch became sensible of his dependence on the Supreme Being, and lifted up has eyes to heaven in devout acknowledgment of the sovereign majesty of the King of kings, the Ruler of the earth, whose dominion alone is universal, unchangeable, and everlasting, Dan 4:34-37.
4:1: Nebuchadnezzar the king, unto all people - This is a regular decree, and is one of the most ancient on record; and no doubt was copied from the state papers of Babylon. Daniel has preserved it in the original language.
4:2: I thought it good to show - A part of the decree was a recital of the wonders wrought by the hand of the true God in his kingdom and on his person.
Albert Barnes: Notes on the Bible - 1834
4:0: Section I - Authenticity of the Chapter
To the authenticity of this chapter, as to the preceding, objections and difficulties have been urged, sufficient, in the view of the objectors, to destroy its credibility as a historical narrative. Those objections, which may be seen at length in Bertholdt (pp. 70-72, 285-309), Bleek ("Theol. Zeitscrift, Drittes Heft," 268, following.), and Eichhorn ("Einlei." iv. 471, following.), relate mainly to two points - those derived from the want of historical proofs to confirm the narrative, and those derived from its alleged intrinsic improbability.
I. The former of these, derived from the want of historic confirmation of the truth of the narrative, are summarily the following:
(1) That the historical books of the Old Testament give no intimation that these remarkable things happened to Nebuchadnezzar, that he was deranged and driven from his throne, and made to dwell under the open heaven with the beasts of the field - an omission which, it is said, we cannot suppose would have occurred if these things had happened, since the Hebrew writers, on account of the wrongs which Nebuchadnezzar had done to their nation, would have certainly seized on such facts as a demonstration of the Divine displeasure against him.
(2) There is no record of these events among the pagan writers of antiquity; no writer among the Greeks, or other nations, ever having mentioned them.
(3) It is equally remarkable that Josephus, in his narrative of the sickness of Nebuchadnezzar, makes no allusion to any knowledge of this among other nations, and shows that he derived his information only from the sacred books of his own people.
(4) It is acknowledged by Origen and Jerome that they could find no historical grounds for the truth of this account.
(5) If these things had occurred, as here related, they would not have been thus concealed, for the king himself took all possible measures, by the edict referred to in this chapter, to make them known, and to make a permanent record of them. How could it have happened that all knowledge would have been lost if they had thus occurred?
(6) if the edict was lost, how was it ever recovered again? When, and where, and by whom, was it found? If actually issued, it was designed to make the case known throughout the empire. Why did it fail of producing that effect so as not to have been forgotten? If it was lost, how was the event known? And if it was lost, how could it have been recovered and recorded by the author of this book? Compare Bertholdt, p. 298.
To these objections, it maybe replied,
(1) That the silence of the historical books of the Old Testament furnishes no well-founded objection to what is said in this chapter, for none of them pretend to bring down the history of Nebuchadnezzar to the close of his life, or to this period of his life. The books of Kings and of Chronicles mention his invasion of the land of Palestine and of Egypt; they record the fact of his carrying away the children of Israel to Babylon, but they do not profess to make any record of what occurred to him after that, nor of the close of his life. The second book of Chronicles closes with an account of the removal of the Jews to Babylon, and the carrying away of the sacred vessels of the temple, and the burning of the temple, and the destruction of the city, but does not relate the history of Nebuchadnezzar any farther, 2 Chr. 36. The silence of the book cannot, therefore, be alleged as an argument against anything that may be said to have occurred after that. As the history closes there; as the design was to give a record of Jewish affairs to the carrying away to Babylon, and not a history of Nebuchadnezzar as such, there is no ground of objection furnished by this silence in regard to anything that might be said to have occurred to Nebuchadnezzar subsequently to this in his own kingdom.
(2) In regard to profane writers, also, nothing can be argued as to the improbability of the account mentioned here from their silence on the subject. It is not remarkable that in the few fragments which are found in their writings respecting the kings and empires of the East, an occurrence of this kind should have been omitted. The general worthlessness or want of value of the historical writings of the Greeks in respect to foreign nations, from which we derive most of our knowledge of those nations, is now generally admitted, and is expressly maintained by Niebuhr, and by Schlosser (see Hengstenberg, "Die Authentic des Daniel," p. 101), and most of these writers make no allusion at all to Nebuchadnezzar. Even Herodotus, who traveled into the East, and who collected all he could of the history of the world, makes no mention whatever of a conqueror so illustrious as Nebuchadnezzar. How could it be expected that when they have omitted all notice of his conquests, of the great events under him, which exerted so important an effect on the world, there should have been a record of an occurrence like that referred to in this chapter - an occurrence that seems to have exerted no influence whatever on the foreign relations of the empire?
It is remarkable that Josephus, who searched for all that he could find to illustrate the literature and history of the Chaldees, says ("Ant." b. x. ch. xi. Section 1) that he could find only the following "histories as all that he had met with concerning this king: Berosus, in the third book of his Chaldaic history; Philostratus, in the history of Judea and of the Phoenicians, who only mentions him in respect to his siege of Tyre; the Indian history of Megasthenes - Ἰνδικά Indika - in which the only fact which is mentioned of him is that he plundered Libya and Iberia; and the Persian history of Diocles, in which there occurs but one solitary reference to Nebuchadnezzar." To these he adds, in his work "against Apion" (b. i. 20), a reference to the "Archives of the Phoenicians," in which it is said that "he conquered Syria and Phoenicia." Berosus is the only one who pretends to give any extended account of him.
See "Ant." b. x. ch. 11: Section 1. All those authorities mentioned by Josephus, therefore, except Berosus, may be set aside, since they have made no allusion to many undeniable facts in the life of Nebuchadnezzar, and, therefore, the events referred to in this chapter may have occurred, though they have not related them. There remain two authors who have noticed Nebuchadnezzar at greater length, Abydenus and Berosus. Abydenus was a Greek who lived 268 b. c. He wrote, in Greek, a historical account of the Chaldeans, Babylonians, and Assyrians, only a few fragments of which have been preserved by Eusebins, Cyrill, and Syncellus. Berosus was a Chaldean, and was a priest in the temple of Belus, in the time of Alexander, and having learned of the Macedonians the Greek language, he went to Greece, and opened a school of astronomy and astrology in the island of Cos, where his productions acquired for him great fame with the Athenians. Abydenus was his pupil. Berosus wrote three books relative to the history of the Chaldeans, of which only some fragments are preserved in Josephus and Eusebius. As a priest of Belus he possessed every advantage which could be desired for obtaining a knowledge of the Chaldeans, and if his work had been preserved it would doubtless be of great value. Both these writers professedly derived their knowledge from the traditions of the Chaldeans, and both should be regarded as good authority.
Berosus is adduced by Josephus to confirm the truth of the historical records in the Old Testament. He mentions, according to Josephus, the deluge in the time of Noah, and the account of the resting of the ark on one of the mountains of Armenia. He gives a catalogue of the descendants of Noah, and "at length comes down to Nabolassar, who was king of Babylon and of the Chaldeans." He then mentions the expedition of his son, Nabuchodonosor (Nebuchadnezzar), against the Egyptians; the capture of Jerusalem; the burning of the temple; and the removal of the Jews to Babylon. He then mentions the manner in which Nebuchadnezzar succeeded to the throne; the way in which he distributed his captives in various parts of Babylonia; his adorning of the temple of Belus; his re-building the old city of Babylon, and the building of another city on the other side of the river; his adding a new palace to what his father had built; and the fact that this palace was finished in fifteen days. After these statements respecting his conquests and the magnificence of his capital, Berosus gives the following narrative: "Nabuchodonosor, after he had begun to build the aforementioned wall, fell sick - ἐμπεσὼν είς ἀῤῥωστίαν empesō n eis arrō stian - and departed this life - μετηλλάξατο τὸν βίον metē llaxato ton bion - (a phrase meaning to die, see Passow on the word μεταλλάσσω metallassō) "when he had reigned forty-three years, whereupon his son Evil-Merodach, obtained the kingdom." Josephus against Apion, b. 1, section 20. Now this narrative is remarkable, and goes in fact to confirm the statement in Daniel in two respects:
(a) It is manifest that Berosus here refers to some sickness in the case of Nebuchadnezzar that was unusual, and that probably preceded, for a considerable time, his death. This appears from the fact, that in the case of the other monarchs whom he mentions in immediate connection with this narrative, no sickness is alluded to as preceding their death. This is the case with respect to Neriglissar and Nabonnedus - successors of Nebuchadnezzar. See Jos. "against Ap." i. 20. There is no improbability in supposing, that what Berosus here calls "sickness" is the same which is referred to in the chapter before us. Berosus, himself a Chaldean, might not be desirous of stating all the facts about a monarch of his own country so distinguished, and might not be willing to state all that he knew about his being deprived of reason, and about the manner in which he was treated, and yet what occurred to him was so remarkable, and was so well known, that there seemed to be a necessity of alluding to it in some way; and this he did in the most general manner possible. If this were his object, also, he would not be likely to mention the fact that he was restored again to the throne. He would endeavor to make it appear as an ordinary event - a sickness which preceded death - as it "may" have been the fact that he never was wholly restored so far as to be in perfect health.
(b) This statement of Berosus accords, in respect to "time," remarkably with that in Daniel. Both accounts agree that the sickness occurred after he had built Babylon, and toward the close of his reign.
The other author which is referred to is Abydenus. The record which he makes is preserved by Eusebius, praep. Evang. ix. 41, and Chronicon Armenolatinum, I. p. 59, and is in the following words:
μετὰ ταῦτα δὲ, λέγεται πρὸς Χαλδαίων, ὡς ἀναβὰς ἐπὶ τὰ βασιλήΐα, κατασχεθείη θεῷ ὅτεῳ δὴ, φθεγξάμενος δὲ εἶπεν; οὖτος ἐγὼ Ναβουκοδρόσορος, ὦ Βαβυλώνιοι, τὴν μέλλουσαν ὑμῖν προαγγέλλω συμφορὴν, τὴν ὅτε Βῆλος ἐμός πρόγονος, ἥ τε βασίλεια Βῆλτις ἀποτρέψαι Μοίρας πεῖσαι ἀσθενοῦσιν; ἥξες Πέρσης ἡμίονος, τοῖσιν ὑμετέροισι δαίμοσι χρεώμενος αυμμάχοισιν; ἐπάξει δὲ δουλοσύνην; ου δὴ συναίτιος ἔσται Μήδης, τὸ Ἀσσύριον αὔχημα; ὡς εἴθε μιν πρόσθεν ἤ δοῦναι τοὺς πολιήτας, Χάρυβδίν τινα, ἤ θάλασσαν εἰσδεξαμένην, ἀΐστῶσαι πρόῤῥιζον; ἤ μιν ἄλλας ὁδοὺς στραφέντα φέρεσθαι διὰ τῆς ἐρήμου, ἵνα οὔτε ἄστεα, οὔτε πάτος ἀνθρώπων, θῆρες δὲ νόμον ἔχουσι, καὶ ὄρνιθες πλάζονται, ἔν τε πέτρῃσι καὶ χαράδρῃσι μοῦνον ἁλώμενον; ἐμέ τε, πρὶν εἰς νόον βαλέσθαι ταῦτα, τέλεος ἀμείνονος κυρῆσαι. Ὁ μὲν θεσπίσας παραχρῆμα ἠφάνιστο.
Meta tauta de, legetai pros Chaldaiō n, hō s anabas epi ta basilē ia, kataschetheiē theō hoseō dē, phthengxamenos de eipen; ousos egō Naboukodrosoros, ō Babulō nioi, tē n mellousan humin proangellō sumphorē n, tē n hote Bē los emos progonos, hē te basileia Bē ltis apotrepsai Moiras peisai asthenousin; hē xei Persē s hē mionos, toisin humeteroisi daimosi chreō menos summachoisin; epaxei de doulosunē n; hou dē sunaitios estai Mē dē s, to Assurion auchē ma; hō s eithe min prosthen ē dounai tous poliē tas, Charubdin tina, ē thalassan eisdexamenē n, aistō sai prorrizon; ē min allas hodous straphenta pheresthai dia tē s erē mou, hina oute astea, oute patos; anthrō pō n, thē res de nomon echousi, kai ornithes plazontai, en te petrē si kai charadrē si mounon halō menon; eme te, prin eis nō n balesthai tauta, teleos ameinonos kurē sai. Ho men thespissas parachrē ma ē phanisto.
This passage is so remarkable that I annex a translation of it, as I find it in Prof. Stuart's work on Daniel, p. 122: "After these things" (his conquests which the writer had before referred to), "as it is said by the Chaldeans, having ascended his palace, he was seized by some god, and speaking aloud, he said: 'I, Nebuchadnezzar, O Babylonians, foretell your future calamity, which neither Belus, my ancestor, nor queen Beltis, can persuade the destinies to avert. A "Persian mule" will come, employing your own divinities as his auxiliaries; and he will impose servitude (upon you). His coadjutor will be the "Mede," who is the boast of the Assyrians. Would that, before he places my citizens in such a condition, some Charybdis or gulf might swallow him up with utter destruction! Or that, turned in a different direction, he might roam in the desert (where are neither cities, nor footsteps of man, but wild beasts find pasturage, and the birds wander), being there hemmed in by rocks and ravines! May it be my lot to attain to a better end, before such things come into his mind!' Having uttered this prediction, he immediately disappeared." This passage so strongly resembles the account in Dan. 4, that even Bertholdt (p. 296) admits that it is identical (identisch) with it, though he still maintains, that although it refers to mental derangement, it does nothing to confirm the account of his being made to live with wild beasts, eating grass, and being restored again to his throne. The points of "agreement" in the account of Abydenus and that of Daniel are the following:
(1) The account of Abydenus, as Bertholdt admits, refers to mental derangement. Such a mental derangement, and the power of prophecy, were in the view of the ancients closely connected, or were identical, and were believed to be produced by the overpowering influence of the gods on the soul. The rational powers of the soul were supposed to be suspended, and the god took entire possession of the body, and through that communicated the knowledge of future events. Compare Dale, "de Oraculis Ethnicorum," p. 172. Eusebius, "Chr. Arm.- lat.," p. 61. In itself considered, moreover, nothing would be more natural than that Nebuchadnezzar, in the malady that came upon him, or when it was coming upon him, would express himself in the manner affirmed by Abydenus respecting the coming of the Persian, and the change that would occur to his own kingdom. If the account in Daniel is true respecting the predictions which he is said to have uttered concerning coming events Dan. 2, nothing would be more natural than that the mind of the monarch would be filled with the anticipation of these events, and that he would give utterance to his anticipations in a time of mental excitement.
(2) there is a remarkable agreement between Abydenus and Daniel in regard to the "time" and the "place" in which what is said of the king occurred. According to Abydenus, the prophetic ecstasy into which he fell was at the close of all his military expeditions, and occurred in the same place, and in the same circumstances, which are mentioned in the book of Daniel - upon his palace - apparently as he walked upon the roof, or upon some place where he had a clear view of the surrounding city which he had built - ἀναβὰς ἐπὶ τὰ βασιλήΐα anabas epi ta basileia.
(3) The accounts in Abydenus and in Daniel harmonize so far as they relate to the God by whom what occurred was produced. In Daniel it is attributed to the true God, and not to any of the objects of Chaldean worship. It is remarkable that in Abydenus it is not ascribed to an idol, or to any god worshipped by the Chaldees, but to God simply, as to a God that was not known - κατασχεθείη θεῷ ὅτεῳ δὴ kataschetheiē Theō hoseō dē. It would seem from this that even the Chaldee tradition did not attribute what was said by Nebuchadnezzar, or what occurred to him, to any of the gods worshipped in Babylon, but to a foreign god, or to one whom they were not accustomed to worship.
(4) In the language which Nebuchadnezzar is reported by Abydenus to have used respecting the return of the Persian king after his conquest, there is a remarkable resemblance to what is said in Daniel, showing that, though the language is applied to different things in Daniel and in Abydenus, it had a common origin. Thus, in the prophecy of Nebuchadnezzar, as reported by Abydenus, it is said, "may he, returning through other ways, be borne through the desert where there are no cities, where there is no path for men, where wild beasts graze, and the fowls live, wandering about in the midst of rocks and caves." These considerations show that the Chaldean traditions strongly corroborate the account here; or, that there are things in these traditions which cannot be accounted for except on the supposition of the truth of some such occurrence as what is here stated in Daniel. The sum of the evidence from history is
(a) that very few things are known of this monarch from profane history;
(b) that there is nothing in what is known of him which makes what is here stated improbable;
(c) that there are things related of him which harmonize with what is here affirmed; and
(d) that there are traditions which can be best explained by some such supposition as that the record in this chapter is true.
As to the objection that if the edict was promulgated it would not be likely to be lost, or the memory of it fade away, it is sufficient to observe that almost "all" of the edicts, the laws, and the statutes of the Assyrian and Chaldean princes have perished with all the other records of their history, and almost all the facts pertaining to the personal or the public history of these monarchs are now unknown. It cannot be believed that the few fragments which we now have of their writings are all that were ever composed, and in the thing itself there is no more improbability that "this" edict should be lost than any other, or that though it may have been kept by a Hebrew residing among them, it should not have been retained by the Chaldeans themselves. As to the question which has been asked, if this were lost how it could have been recovered again, it is sufficient to remark that, for anything that appears, it never "was" lost in the sense that no one had it in his possession. It would undoubtedly come into the hands of Daniel if he were, according to the account in his book, then in Babylon; and it is not probable that so remarkable a document would be suffered by "him" to be lost. The fact that it was preserved by him is all that is needful to answer the questions on that point. It "may" have been swept away with other matters in the ruin that came upon the Chaldean records in their own country; it has been preserved where it was most important that it should be preserved - in a book where it would be to all ages, and in all lands, a signal proof that God reigns over kings, and that he has power to humble and abase the proud.
II. There is a second class of objections to the credibility of the account in this chapter quite distinct from that just noticed. They are based on what is alleged to be the intrinsic "improbability" that the things which are said to have occurred to Nebuchadnezzar should have happened. It cannot be alleged, indeed, that it is incredible that a monarch should become a maniac - for the kings of the earth are no more exempt from this terrible malady than their subjects; but the objections here referred to relate to the statements respecting the manner in which it is said that this monarch was treated, and that he lived during this long period. These objections may be briefly noticed.
(1) It has been objected, that it is wholly improbable that a monarch at the head of such an empire would, if he became incapable of administering the affairs of government, be so utterly neglected as the representation here would imply: that he would be suffered to wander from his palace to live with beasts; to fare as they fared, and to become in his whole appearance so "like" a beast. It is indeed admitted by those who make this objection, that there is no improbability that the calamity would befall a king as well as other men; and Michaelis has remarked that it is even more probable that a monarch would he thus afflicted than others ("Anm. Z. Dan." p. 41; compare Bertholdt, p. 304), but it is alleged that it is wholly improbable that one so high in office and in power would be treated with the utter neglect which is stated here. "Is it credible," says Bertholdt (p. 300-303), "that the royal family, and the royal counselors, should have shown so little care or concern for a monarch who had come into a state so perfectly helpless? Would no one have sought him out, and brought him back, if he had wandered so far away? Could he anywhere in the open plains, and the regions about Babylon, destitute of forests, have concealed himself so that no one could have found him? It could only have been by a miracle, that one could have wandered about for so long a time, amidst the dangers which must have befallen him, without having been destroyed by wild beasts, or falling into some form of irrecoverable ruin. What an unwise policy in a government to exhibit to a newly-conquered people so dishonorable a spectacle!"
To this objection it may be replied,
(a) That its force, as it was formerly urged, may be somewhat removed by a correct interpretation of the chapter, and a more accurate knowledge of the disease which came upon the king, and of the manner in which he was actually treated. According to some views formerly entertained respecting the nature of the malady, it would have been impossible, I admit, to have defended the narrative. In respect to these views, see the notes at Dan 4:25. It "may" appear, from the fair interpretation of the whole narrative, that nothing more occurred than was natural in the circumstances.
(b) The supposition that he was left to wander without any kind of oversight or guardianship is entirely gratuitous, and is unauthorized by the account which Nebuchadnezzar gives of what occurred. This opinion has been partly formed from a false interpretation of the phrase in Dan 4:36 - "and my counselers and my lords sought unto me" - as if they had sought him when he was wandering, with a view to find out where he was; whereas the true meaning of that passage is, that "after" his restoration they sought unto him, or applied to him as the head of the empire, as they had formerly done.
(c) There is some probability from the passage in Dan 4:15 - "leave the stump of his roots in the earth, even with a band of iron and brass" - that Nebuchadnezzar was secured in the manner in which maniacs often have been, and that in his rage he was carefully guarded from all danger of injuring himself. See the notes at Dan 4:15.
(d) On the supposition that he was not, still there might have been all proper "care" taken to guard him. All that may be implied when it is said that he "was driven from men, and did eat grass as oxen," etc., may have been that this was his "propensity" in that state; that he had this roving disposition, and was disposed rather to wander in fields and groves than to dwell in the abodes of men; and that he was driven "by this propensity," not "by men," to leave his palace, and to take up his residence in parks or groves - anywhere rather than in human habitations. This has been not an uncommon propensity with maniacs, and there is no improbability in supposing that this was permitted by those who had the care of him, as far as was consistent with his safety, and with what was due to him as a monarch, though his reason was driven from its throne. In the parks attached to the palace; in the large pleasure-grounds, that were not improbably stocked with various kinds of animals, as a sort of royal menagerie, there is no improbability in supposing that he may have been allowed at proper times, and with suitable guards, to roam, nor that the fallen and humbled monarch may have found, in comparatively lucid intervals, a degree of pleasant amusement in such grounds, nor even that it might be supposed that this would contribute to his restoration to health.
Nor, on "any" supposition in regard to these statements, even admitting that there was a great degree of criminal inattention on the part of his friends, would his treatment have been worse than what has usually occurred in respect to the insane. Up to quite a recent period, and even now in many civilized lands, the insane have been treated with the most gross neglect, and with the severest cruelty, even by their friends. Left to wander where they chose without a protector; unshaven and unwashed; the sport of the idle and the vicious; thrown into common jails among felons; bound with heavy chains to the cold walls of dungeons; confined in cellars or garrets with no fire in the coldest weather; with insufficient clothing, perhaps entirely naked, and in the midst of the most disgusting filth - such treatment, even in Christian lands, and by Christian people, may show that in a pagan land, five hundred years before the light of Christianity dawned upon the world, it is not "wholly" incredible that an insane monarch "might" have been treated in the manner described in this chapter.
If the best friends now may so neglect, or treat with such severity, an insane son or daughter, there is no improbability in supposing that in an age of comparative barbarism there may have been as "little" humanity as is implied in this chapter. The following extracts from the Second Annual Report of the Prison Discipline Society ("Boston") will show what has occurred in the nineteenth century, in this Christian land, and in the old commonwealth of Massachusetts - a commonwealth distinguished for morals, and for humane feeling - and will demonstrate at the same time that what is here stated about the monarch of pagan Babylon is not unworthy of belief. They refer to the treatment of lunatics in that commonwealth before the establishment of the hospital for the insane at Worcester. "In Massachusetts, by an examination made with care, about thirty lunatics have been found in prison. In one prison were found three; in another five; in another six; and in another ten. It is a source of great complaint with the sheriffs and jailers that they must receive such persons, because they have no suitable accommodations for them. Of those last mentioned, one was found in an apartment in which he had been nine years. He had a wreath of rags around his body, and another around his neck. This was all his clothing. He had no bed, chair, or bench. Two or three: rough planks were strewed around the room; a heap of filthy straw, like the nest of swine, was in the corner. He had built a bird's nest of mud in the iron grate of his den. Connected with his wretched apartment was a dark dungeon, having no orifice for the admission of light, heat, or air, except the iron door, about two and a half feet square, opening into it from the prison.
The other lunatics in the same prison were scattered about in different apartments, with thieves and murderers, and persons under arrest, but not yet convicted of guilt. In the prison of five lunatics, they were confined in separate cells, which were almost dark dungeons. It was difficult after the door was open to see them distinctly. The ventilation was so incomplete that more than one person on entering them has found the air so fetid as to produce nausea, and almost vomiting. The old straw on which they were laid, and their filthy garments, were such as to make their insanity more hopeless; and at one time it was not considered within the province of the physician to examine particularly the condition of the lunatics. In these circumstances any improvement of their minds could hardly be expected. Instead of having three out of four restored to reason, as is the fact in some of the favored lunatic asylums, it is to be feared that in these circumstances some who might otherwise be restored would become incurable, and that others might lose their lives, to say nothing of present suffering.
In the prison in which were six lunatics their condition was less wretched. But they were sometimes an annoyance, and sometimes a sport to the convicts; and even the apartment in which the females were confined opened into the yard of the men; there was an injurious interchange of obscenity and profanity between them, which was not restrained by the presence of the keeper. In the prison, or house of correction, so called, in which were ten lunatics, two were found about seventy years of age, a male and female, in the same apartment of an upper story. The female was lying upon a heap of straw under a broken window. The snow in a severe storm was beating through the window, and lay upon the straw around her withered body, which was partially covered with a few filthy and tattered garments. The man was lying in the corner of the room in a similar situation, except that he was less exposed to the storm.
The former had been in this apartment six, and the latter twenty-one years. Another lunatic in the same prison was found in a plank apartment of the first story, where he had been eight years. During this time he had never left the room but twice. The door of this apartment had not been opened in eighteen months. The food was furnished through a small orifice in the door. The room was warmed by no fire; and still the woman of the house said 'he had never froze.' As he was seen through the orifice of the door, the first question was, 'Is that a human being?' The hair was gone from one side of his head, and his eyes were like balls of fire. In the cellar of the same prison were five lunatics. The windows of this cellar were no defense against the storm, and, as might be supposed, the woman of the house said, 'We have a sight to do to keep them from freezing.' There was no fire in this cellar which could be felt by four of these lunatics.
One of the five had a little fire of turf in an apartment of the cellar by herself. She was, however, infuriate, if any one came near her. The woman was committed to this cellar seventeen years ago. The apartments are about six feet by eight. They are made of coarse plank, and have an orifice in the door for the admission of light and air, about six inches by four. The darkness was such in two of these apartments that nothing could be seen by looking through the orifice in the door. At the same time there was a poor lunatic in each. A man who has grown old was committed to one of them in 1810, and had lived in it seventeen years. An emaciated female was found in a similar apartment, in the dark, without fire, almost without covering, where she had been nearly two years. A colored woman in another, in which she had been six years; and a miserable man in another, in which he had been four years."
(2) It is asked by Bertholdt, as an objection (p. 301), whether "it is credible that one who had been for so long a time a maniac would be restored again to the throne; and whether the government would be again placed in his hands, without any apprehension that he would relapse into the same state? Or whether it can be believed that the lives and fortunes of so many million would be again entrusted to his will and power?" To these questions it may be replied:
(a) That if he was restored to his reason he had a right to the throne, and it might not have been a doubtful point whether he should be restored to it or not.
(b) It is probable that during that time a regency was appointed, and that there would be a hope entertained that he would be restored. Undoubtedly, during the continuation of this malady, the government would be, as was the case during the somewhat similar malady of George III of Great Britain, placed in the hands of others, and unless there was a Rev_olution, or an usurpation, he would be, of course, restored to his throne on the recovery of his reason.
(c) To this it may be added, that he was a monarch who had been eminently successful in his conquests; who had done much to enlarge the limits of the empire, and to adorn the capital; and that much was to be apprehended from the character of his legal successor, Evil-Merodach (Hengstenberg, p. 113); and that if he were displaced, they who were then the chief officers of the nation had reason to suppose that, in accordance with Oriental usage on the accession of a new sovereign, they would lose their places.
(3) It has been asked also, as an objection, whether "it is not to be presumed that Nebuchadnezzar, on the supposition that he was restored from so fearful a malady, would have employed all the means in his power to suppress the knowledge of it; or whether, if any communication was made in regard to it, pains would not have been taken to give a coloring to the account by suppressing the real truth, and by attributing the affliction to some other cause?" - Bertholdt, p. 301. To this it may be replied:
(a) That if the representation here made of the cause of his malady is correct, that it was a Divine judgment on him for his pride, and that God's design in bringing it on him was that he himself might be made known, it is reasonable to presume that, on his restoration, there would be such a Divine influence on the mind of the monarch, as to lead him to make this proclamation, or this public recognition of the Most High;
(b) that the edict seems to have been made, not as a matter of policy, but under the fresh recollection of a restoration from so terrible a calamity;
(c) that Nebuchadnezzar seems to have been a man who had a conscience that prompted him to a decided acknowledgment of Divine interposition;
(d) that he had a strong religious propensity (compare Dan. 3), and was ready to make any public acknowledgment of what he regarded as Divine; and
(e) that perhaps he supposed that, by stating the truth as it actually occurred, a better impression might be made than already existed in regard to the nature of the malady. It may have been an object, also, with him to convince his subjects that, although he had been deprived of his reason, he was now, in fact, restored to a sound mind.
(4) another ground of objection has been urged by Eichhorn, Bertholdt, and others, derived from the character of the edict. It is said that "the narrative represents Nebuchadnezzar at one time as an orthodox Jew, setting forth his views almost in the very words used in the writings of the Jews, and which only a Jew would employ (see Dan 4:2-3, Dan 4:34-37), and then again as a mere idolater, using the language which an idolater would employ, and still acknowledging the reality of idol gods, Dan 4:8-9, Dan 4:18." To this it may be replied, that this very circumstance is rather a confirmation of the truth of the account than otherwise. It is just such an account as we should suppose that a monarch, trained up in idolatry, and practicing it all his life, and yet suddenly, and in this impressive manner, made acquainted with the true God, would be likely to give. In an edict published by such a monarch, under such circumstances, it would be strange if there should be no betrayal of the fact that he had been a worshipper of pagan gods, nor would it be strange that when he disclosed his dream to Daniel, asking him to interpret it, and professing to believe that he was under the influence of inspiration from above, he should trace it to the gods in general, Dan 4:8-9, Dan 4:18.
And, in like manner, if the thing actually occurred, as is related, it would be certain that he would use such language in describing it as an "orthodox Jew" might use. It is to be remembered that he is represented as obtaining his view of what was meant by the vision from Daniel, and nothing is more probable than that he would use such language as Daniel would have suggested. It could not be supposed that one who had been an idolater all his life would soon efface from his mind all the impressions made by the habit of idolatry, so that no traces of it would appear in a proclamation on an occasion like this; nor could it be supposed that there would be no recognition of God as the true God. Nothing would be more natural than such an intermingling of false notions with the true. Indeed, there is in fact scarcely any circumstance in regard to this chapter that has more the air of authenticity, nor could there well be anything more probable in itself, than what is here stated.
It is just such an intermingling of truth with falsehood as we should expect in a mind trained in paganism; and yet this is a circumstance which would not be very likely to occur to one who attempted a forgery, or who endeavored to draw the character of a pagan monarch in such circumstances without authentic materials. If the edict was the work of a Jew, he would have been likely to represent its author without any remains of paganism in his mind: if it were the work of a pagan, there would have been no such recognition of the true God. If it is a mere fiction, the artifice is too refined to have been likely to occur, to attempt to draw him in this state of mind, where there was an intermingling of falsehood with truth; of the remains of all his old habits of thinking, with new and momentous truths that had just begun to dawn on his mind. The supposition that will best suit all the circumstances of the case, and be liable to the fewest objections, is, that the account is an unvarnished statement of what actually occurred. On the whole subject of the objections to this chapter, the reader may consult Hengstenberg, Die Authentie des Daniel, pp. 100-119. For many of the remarks here made, I am indebted to that work. Compare further see the notes at Dan 4:25, following.
Section II. - Analysis of the Chapter
The chapter professes to be an edict published by Nebuchadnezzar after his recovery from a long period of insanity, which was brought upon him for his pride. The edict was promulgated with a view to lead men to acknowledge the true God. It states, in general, that the approach of his calamity was made known to him in a dream, which was interpreted by Daniel; that his own heart had been lifted up with pride in view of the splendid city which he had built; that the predicted malady came suddenly upon him, even while he was indulging in these proud reflections; that he was driven away from the abodes of men, a poor neglected maniac; that he again recovered his reason, and then his throne; and that the God who had thus humbled him, and again restored him, was the true God, and was worthy of universal adoration and praise. The edict, therefore, embraces the following parts:
I. The reason why it was promulgated - to show to all people, dwelling in all parts of the earth, the great things which the high God had done toward him, Dan 4:1-3.
II. The statement of the fact that he had had a dream which greatly alarmed him, and which none of the Chaldean soothsayers had been able to interpret, Dan 4:4-7.
III. The statement of the dream in full to Daniel, Dan 4:8-18.
IV. The interpretation of the dream by Daniel - predicting the fact that he would become a maniac, and would be driven from his throne and kingdom, and compelled to take up his abode with the beasts of the field - a poor neglected outcast, Dan 4:19-26.
V. The solemn and faithful counsel of Daniel to him to break off his sins, and to become a righteous man, if possibly the terrible calamity might be averted, Dan 4:27.
VI. The fulfillment of the prediction of Daniel. Nebuchadnezzar was walking on his palace, and, in the pride of his heart, surveying the great city which he had built, and suddenly a voice from heaven addressed him, announcing that his kingdom had departed, and his reason left him, Dan 4:28-33.
VII. At the end of the appointed time, his reason was restored, and he gratefully acknowledged the Divine sovereignty, and was again reinstated on his throne, Dan 4:34-36.
VIII. For all this, he says that he praised the God of heaven, for he had learned that all his works are truth, and his ways judgment, and that those who walk in pride he is able to abase, Dan 4:37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Dan 4:1, Nebuchadnezzar confesses God's kingdom, Dan 4:4, makes relation of his dreams, which the magicians could not interpret; Dan 4:8, Daniel hears the dream; Dan 4:19, He interprets it; Dan 4:28, The dream fulfilled.

4:1: Nebuchadnezzar: This is a regular decree, and one of the most ancient extant; and no doubt contains the exact words of Nebuchadnezzar, copied out by Daniel from the state papers of Babylon, and preserved in the original language.
unto all: Dan 3:4, Dan 3:29, Dan 7:14; Est 3:12, Est 8:9; Zac 8:23; Act 2:6
Peace: Dan 6:25, Dan 6:27; Ch1 12:18; Ezr 4:17, Ezr 5:7; Rom 1:7; Eph 1:2; Ti1 1:2; Pe1 1:2

4:2: I thought it good: Chal, It was seemly before me, Jos 7:19; Psa 51:14, Psa 71:18, Psa 92:1, Psa 92:2
that: Dan 3:26; Psa 66:16; Act 22:3-16, Act 26:9-16

4:3: great: Dan 6:27; Deu 4:34; Psa 71:19, Psa 71:20, Psa 72:18, Psa 77:19, Psa 86:10, Psa 92:5, Psa 104:24, Psa 105:27; Isa 25:1, Isa 28:29; Rom 11:33; Heb 2:4
his kingdom: Dan 4:17, Dan 4:34, Dan 4:35, Dan 2:44, Dan 6:26, Dan 7:14, Dan 7:27; Psa 66:7, Psa 145:13; Isa 9:7; Jer 10:10; Luk 1:32, Luk 1:33; Ti1 1:17; Heb 1:8; Rev 11:15
is from: Job 25:2; Pe1 4:11

Carl Friedrich Keil and Franz Delitzsch

Nebuchadnezzar's Dream and His Madness - Daniel 4:1-37 (3:31-4:34)
This section (Daniel 4) is in the form of a proclamation by king Nebuchadnezzar to all the peoples of his kingdom, informing them of a wonderful event in which the living God of heaven made Himself known as the ruler over the kingdoms of men. After a short introduction (Daniel 3:31-4:2 [Dan 4:1-3]) the king makes known to his subjects, that amid the peaceful prosperity of his life he had dreamed a dream which filled him with disquietude, and which the wise men of Babylon could not interpret, until Daniel came, who was able to do so (Daniel 4:1-5 [Dan 4:4-8]). In his dream he saw a great tree, with vast branches and bearing much fruit, which reached up to heaven, under which beasts and birds found a lodging, shelter, and food. Then a holy watcher came down from heaven and commanded the tree to be cut down, so that its roots only remained in the earth, but bound with iron and brass, till seven times shall pass, so that men may know the power of the Most High over the kingdoms of men (vv. 6-15 [Dan 4:9-18]). Daniel interpreted to him this dream, that the tree represented the king himself, regarding whom it was resolved by Heaven that he should be driven forth from men and should live among the beasts till seven times should pass, and he should know that the Highest rules over the kingdoms of men (vv. 16-24 [Dan 4:19-27]). After twelve months this dream began to be fulfilled, and Nebuchadnezzar fell into a state of madness, and became like a beast of the field (vv. 25-30 [Dan 4:28-33]). But after the lapse of the appointed time his understanding returned to him, whereupon he was again restored to his kingdom and became exceeding great, and now praised and honoured the King of heaven (vv. 31-34 [Dan 4:34-37]).
If the preceding history teaches how the Almighty God wonderfully protects His true worshippers against the enmity of the world-power, this narrative may be regarded as an actual confirmation of the truth that this same God can so humble the rulers of the world, if in presumptuous pride they boast of their might, as to constrain them to recognise Him as the Lord over the kings of the earth. Although this narrative contains no miracle contrary to the course of nature, but only records a divine judgment, bringing Nebuchadnezzar for a time into a state of madness, - a judgment announced beforehand in a dream, and happening according to the prediction, - yet Bleek, v. Leng., Hitz., and others have rejected its historical veracity, and have explained it as only an invention by which the Maccabean pseudo-Daniel threatens the haughty Antiochus Epiphanes with the vengeance of Heaven, which shall compel him to recognise One higher than himself, namely, the God of Israel. A proof of this assertion of theirs they find in the form of the narrative. The proclamation of Nebuchadnezzar to all the nations of his kingdom, in which the matter is set forth, shows, in its introduction and its close, greater familiarity with biblical thoughts than one would have expected in Nebuchadnezzar. The doxologies, Daniel 3:33 (Dan 4:3) and Daniel 4:31 (Dan 4:34), agree almost literally with Ps 145:13; and in the praise of the omnipotence and of the infinite majesty of God, Daniel 4:32 (Dan 4:35), the echoes of Is 40:17; Is 43:13, Is 43:24, Is 43:21 cannot fail to be recognised. The circumstance that in vv. 25-30 (Dan 4:28-33) Nebuchadnezzar is spoken of in the third person, appears to warrant also the opinion that the writing was composed by some other person than by the king. But the use of the third person by Nebuchadnezzar in the verses named is fully explained from the contents of the passage (see Exposition), and neither justifies the conclusion that the author was a different person from the king, nor the supposition of Hv. that the vv. 26-30 (Dan 4:29-33) are a passage parenthetically added by Daniel to the brief declaration of the edict, v. 25 (Dan 4:28), for the purpose of explaining it and making the matter better understood by posterity. The circumstance that v. 31 (Dan 4:34) refers to the statement of time in v. 26 (Dan 4:29), and that the royal proclamation would be incomplete without vv. 26-30 (Dan 4:29-33), leads to the opposite conclusion. The existence of these biblical thoughts, however, even though not sufficiently explained by the supposition that Nebuchadnezzar had heard these thoughts and words in a conference on the matter with Daniel, and had appropriated them to himself, cannot be adduced against the genuineness of the edict, but only shows this much, that in the composition of it Nebuchadnezzar had made use of the pen of Daniel, whereby the praise of God received a fuller expression than Nebuchadnezzar would have given to it. For in the whole narrative of the event the peculiar heathen conceptions of the Chaldean king so naturally present themselves before us, that beyond question we read the very words used by Nebuchadnezzar himself.
Then it has been found in the highest degree strange that Nebuchadnezzar himself should have published to his people an account of his madness, instead of doing all to make this sad history forgotten. But, notwithstanding that the views of the ancients regarding madness were different from ours, we must say, with Klief. and others, on the contrary, that "publicity in such a case was better than concealment; the matter, besides, being certainly known, could not be made either better or worse by being made public. Nebuchadnezzar wishes to publish, not his madness, but the help which God had imparted to him; and that he did this openly does honour indeed to his magnanimous character."
But the principal argument against the historical veracity of the occurrence is derived from the consideration that no mention is anywhere else made of he seven years' madness, an event which certainly could not but introduce very important changes and complications into the Babylonian kingdom. It is true that the Hebrew history does not at all refer to the later years of Nebuchadnezzar's reign, though it extends, Jer 52:31, to a period later than these times, and should, without doubt, give as much prominence to such a divine judgment against this enemy as to the fate of Sennacherib (4Kings 19:37) (Hitz.). But the brief notice, Jer 52:31, that king Jehoiachin, thirty-seven years after his deportation, was delivered from prison by Evilmerodach when he became king, afforded no opportunity to speak of Nebuchadnezzar's madness, which for a time rendered him incapable of conducting the affairs of government, but did not cause his death. And the reference to the murder of Sennacherib proves nothing regarding it, because, according to the view of Jeremiah and the biblical historians, Nebuchadnezzar occupied an altogether different relation to the theocracy from that of Sennacherib. Nebuchadnezzar appeared not as an arch-enemy, but as the servant of Jehovah he executed the will of God against the sinful kingdom of Judah; Sennacherib, on the contrary, in daring insolence derided the God of Israel, and was punished for this by the annihilation of his host, and afterwards murdered by his own son, while Nebuchadnezzar was cured of his madness.
But when the opponents of the genuineness moreover argue that even the Chaldean historian Berosus can have announced nothing at all regarding Nebuchadnezzar's madness, since Josephus, and Origen, and Jerome, who were well-versed in books, could find nothing in any author which pointed to such an event, it is to be replied, in the first place, that the representations of seven years' duration of the madness, and of the serious complications which this malady must have brought on the Babylonian kingdom, are mere frivolous suppositions of the modern critics; for the text limits the duration of the malady only to seven times, by which we may understand seven months as well as seven years. The complications in the affairs of the kingdom were, moreover, prevented by an interim government. Then Hgstb. (Beitr. i. p. 101ff.), Hv., Del., and others, have rightly shown that not a single historical work of that period is extant, in which one could expect to find fuller information regarding the disease of Nebuchadnezzar, which is certainly very significant in sacred history, but which in no respect had any influence on the Babylonian kingdom. Herodotus, the father of history, did not know Nebuchadnezzar even by name, and seems to have had no information of his great exploits - e.g., of his great and important victory over the Egyptian host as Carchemish. Josephus names altogether only six authors in whose works mention is made of Nebuchadnezzar. But four of these authorities - viz.: The Annals of the Phoenicians, Philostratus, author of a Phoenician history, Megasthenes, and Diocles - are not here to be taken into account, because the first two contain only what relates to Phoenicia, the conquest of the land, and the siege of Tyre, the capital; while the other two, Megsth. in his Indian history, and Diocles in his Persian history, speak only quite incidentally of Nebuchadnezzar. There remain then, besides, only Berosus and Abydenus who have recorded the Chaldean history. But of Berosus, a priest of Belus at Babylon in the time of Alexander the Great, who had examined many and ancient documents, and is justly acknowledged to be a trustworthy historian, we possess only certain poor fragments of his Χαλδαι"κά quoted in the writings of Josephus, Eusebius, and later authors, no one of whom had read and extracted from the work of Berosus itself. Not only Eusebius, but, as M. v. Niebuhr has conclusively proved, Josephus also derived his account from Berosus only through the remains of the original preserved by Alexander Polyhistor, a contemporary of Sulla, a "tumultuous worker," whose abstract has no great security for accuracy, and still less for integrity, although he has not purposely falsified anything; cf. M. v. Niebuhr, Gesh. Assurs, p. 12f. Abydenus lived much later. He wrote apparently after Josephus, since the latter has made no use of him, and thus he was not so near the original sources as Berosus, and was, moreover, to judge of his fragments which are preserved by Eusebius and Syncellus, not so capable of making use of them, although one cannot pass sentence against the trustworthiness of the peculiar sources used by him, since the notices formed from them, notwithstanding their independent on Berosus, agree well with his statements; cf. M. v. Niebuhr, p. 15f.
But if Josephus did not himself read the work of Berosus, but only reported what he found in the extracts by Polyhistor, we need not wonder though he found nothing regarding Nebuchadnezzar's madness. And yet Josephus has preserved to us a notice from Berosus which points to the unusual malady by which Nebuchadnezzar was afflicted before his death, in the words, "Nabuchodonosor, after he had begun to build the fore-mentioned wall, fell sick and departed this life, when he had reigned forty-three years" (contra Apion, i. 20). In these words lies more than the simple remark, that Nebuchadnezzar, as is wont to happen to the most of men, died after an illness going before, and not suddenly, as Berth., Hitz., and others wish to interpret it. Berosus uses a formula of this kind in speaking neither of Nabonedus nor of Neriglissor, who both died, not suddenly, but a natural death. He remarks only, however, of Nebuchadnezzar's father: "Now it so fell out that he (his father Nabopolassar) fell into a distemper at this time, and died in the city of Babylon," because he had before stated regarding him, that on account of the infirmity of old age he had committed to his son the carrying on of the war against Egypt; and hence the words, "at that time he fell into a distemper," or the distemper which led to his death, acquire a particular significance.
(Note: When Hitzig adduces 4Kings 13:14 in support of his view, he has failed to observe that in this place is narrated how the tidings of Elisha's sickness unto death gave occasion to the king Joash to visit the prophet, from whom he at that time received a significant prophetical announcement, and that thus this passage contains something quite different from the trivial notice merely that Elisha was sick previous to his death.)
If, accordingly, the "falling sick" pointed to an unusual affliction upon Nebuchadnezzar, so also the fact that Berosus adds to the statement of the distemper the account of his death, while on the contrary, according to this chapter, Nebuchadnezzar again recovered and reigned still longer, does not oppose the reference of the "distemper" to the king's madness; for according to Berosus, as well as according to Daniel, the malady fell upon Nebuchadnezzar in the later period of his reign, after he had not only carried on wars for the founding and establishment of his world-kingdom, but had also, for the most part at least, finished his splendid buildings. After his recovery down to the time of his death, he carried forward no other great work, regarding which Berosus is able to give any communication; it therefore only remained for him to mention the fact of his death, along with the statement of the duration of his reign. No one is able, therefore, to conclude from his summary statement, that Nebuchadnezzar died very soon after his recovery from the madness.
A yet more distinct trace of the event narrated in this chapter is found in Abydenus, in the fragments preserved by Euseb. in the Praepar. evang. ix. 41, and in the Chronic. Armen. ed. Aucher, i. p. 59, wherein Abydenus announces as a Chaldee tradition (λέγεται πρὸς Χαλδαίων), that Nebuchadnezzar, after the ending of his war in the farther west, mounted his royal tower, i.e., to the flat roof, and, there seized by some god (κατασχεθείη θεῷ ὅτεω δὴ), he oracularly (θεσπίσαι) announced to the Babylonians their inevitable subjugation by the Πέρσης ἡμίονος united with the Medes, who would be helped by their own Babylonian gods. He prayed that the Persian might be destroyed in the abyss of the sea, or condemned to wander about in a desert wilderness, inhabited only by wild beasts; and for himself he wished a peaceful death before these misfortunes should fall on the Chaldean empire. Immediately after this utterance Nebuchadnezzar was snatched away from the sight of men (παραχρῆμα ἠφάνιστο). In this Chaldean tradition Eusebius has recognised
(Note: In the Chron. Arm. p. 61, Eusebius has thus remarked, after recording the saying by Abyd.: "In Danielis sane historiis de Nabudhadonosoro narratur, quomodo et quo pacto mente captus fuerit: quod si Graecorum historici aut Chaldaei morbum tegunt et a Deo eum acceptum comminiscuntur, Deumque insaniam, quae in illum intravit, vel Daemonem quendam, qui in eum venerit, nominant, mirandum non est. Etenim hoc quidem illorum mos est, cuncta similia Deo adscribere, Deosque nominare Daemones.")
a disfigured tradition of this history; and even Bertholdt will not "deny that this strange saying is in its main parts identical with our Aramaic record." On the other hand, Hitz. knows nothing else to bring forward than that "the statement sounds so fabulous, that no historical substance can be discovered in it." But the historical substance lies in the occurrence which Daniel relates. As, according to Daniel, Nebuchadnezzar was on the roof of his palace when he was suddenly struck by God with madness, so also according to Abydenus he was ὡς ἀναβὰς ἐπὶ τὰ βασιλήΐα when seized by some god, or possessed. Here not only the time and the place of the occurrence agree, but also the circumstance that the king's being seized or bound was effected by some god, i.e., not by his own, but by a strange god. Not the less striking is the harmony in the curse which he prayed might fall on the Persian - "May he wander in the wilderness where no cities are, no human footstep, where wild beasts feed and the birds wander" - with the description of the abode of the king in his madness in Dan 5:21 : "And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses; and they fed him with grass like oxen." Moreover, though the designation of the Persian as ἡμίονος in Abyd. may not be formed from the ערדין of Daniel, but derived from old oracles regarding Cyrus diffused throughout the East, as Hv. (N. Krit. Unters. p. 53, under reference to Herod. i. 55, 91) regards as probable, then the harmony of the Chaldean tradition in Abyd. with the narrative in Daniel leaves no doubt that the fact announced by Daniel lies at the foundation of that tradition, but so changed as to be adapted to the mythic glorification of the hero who was celebrated, of whom Megasthenes says that he excelled Hercules in boldness and courage ( ̔Ηρακλέως ἀλκιμώτερον γεγονότα, in Euseb. Praep. ev. l.c.).
To represent the king's state of morbid psychical bondage and want of freedom as his being moved by God with the spirit of prophecy was natural, from the resemblance which the mantic inspiration in the gestures of the ecstasy showed to the μανία (cf. The combination of וּמתנבּא משׁגּה אישׁ, Jer 29:26; 4Kings 9:11); and in the madness which for a time withdrew the founder of the world-kingdom from the exercise of his sovereignty there might appear as not very remote to the Chaldeans, families with the study of portents and prodigies as pointing out the fate of men and of nations, an omen of the future overthrow of the world-power founded by him. As the powerful monarchy of Nebuchadnezzar was transferred to the Πέρσης ἡμίονος not a full generation (25-26 years) after the death of its founder, it might appear conformable to the national vanity of the Chaldeans to give the interpretation to the ominous experience of the great king, that the celebrated hero himself before his death - θεῷ ὅτεω δὴ κατάσχετος - had prophesied its fall, and had imprecated on the destroyer great evil, but had wished for himself a happy death before these disasters should come.
But even if there were no such traditional references to the occurrence mentioned in this chapter, yet would the supposition of its invention be excluded by its nature. Although it could be prophesied to Antiochus as an ̓Επιμανής (madman) that he would wholly lose his understanding, yet there remains, as even Hitz. is constrained to confess, the choice of just this form of the madness, the insania zoanthropica, a mystery in the solution of which even the acuteness of this critic is put to shame; so that he resorts to the foolish conjecture that the Maccabean Jew had fabricated the history out of the name נבוכדנצר, since נבוך means oberravit cum perturbatione, and כדן, to bind, fasten, while the representation of the king as a tree is derived from the passages Is 14:12; Ezek 31:3. To this is to be added the fact, that the tendency attributed to the narrative does not at all fit the circumstances of the Maccabean times. With the general remark that the author wished to hold up as in a mirror before the eyes of Antiochus Epiphanes to what results haughty presumption against the Most High will lead, and how necessary it is penitentially to recognise His power and glory if he would not at length fall a victim to the severest judgments (Bleek), the object of the invention of so peculiar a malady becomes quite inconceivable. Hitzig therefore seeks to explain the tendency more particularly. "The transgressor Nebuchadnezzar, who for his haughtiness is punished with madness, is the type of that arrogant ̓Επιμανής, who also sought unsuitable society, as king degraded himself (Polyb. xxvi. 10), and yet had lately given forth a circular-letter of an altogether different character (1 Macc. 1:41ff.)."
"If in v. 28 (Dan 4:31) the loss of the kingdom is placed before the view of Nebuchadnezzar (Antiochus Epiphanes), the passage appears to have been composed at a time when the Maccabees had already taken up arms, and gained the superiority (1 Macc. 2:42-48)." According to this, we must suppose that the author of this book, at a time when the Jews who adhered to their religion, under the leadership of Mattathias, marched throughout the land to put an end by the force of arms to the oppression of Antiochus Epiphanes, had proposed to the cruel king the full restoration of his supremacy and the willing subjection of the Jews under his government, on the condition that he should recognise the omnipotence of their God. But how does such a proposal of peace agree with the war of the Jews led by Mattathias against the πׂδψσ, against the heathen and transgressors, whose horn (power) they suffer not to prosper (1 Macc. 2:47, 48)? How with the passionate address of the dying Mattathias, "Fear ye not the words of a sinful man (ἀνδρὸς ἁμαρτωλοῦ, i.e., Antiochus), for his glory shall be dung and worms" (v. 62)? And wherein then consists the resemblance between the Nebuchadnezzar of his chapter and Antiochus Epiphanes? - the latter, a despot who cherished a deadly hatred against the Jews who withstood him; the former, a prince who showed his good-will toward the Jews in the person of Daniel, who was held in high esteem by him. Or is Nebuchadnezzar, in the fact that he gloried in the erection of the great Babylon as the seat of his kingdom, and in that he was exhorted by Daniel to show compassion toward the poor and the oppressed (v. 24 [Dan 4:27]), a type of Antiochus, "who sought improper society, and as king denied himself," i.e., according to Polybius as quoted by Hitzig, delighted in fellowship with the lower classes of society, and spent much treasure amongst the poor handicraftsmen with whom he consorted? Or is there seen in the circular-letter of Antiochus, "that in his whole kingdom all should be one people, and each must give up his own laws," any motive for the fabrication of the proclamation in which Nebuchadnezzar relates to all his people the signs and wonders which the most high God had done to him, and for which he praised the God of heaven?
And if we fix our attention, finally, on the relation of Daniel to Nebuchadnezzar, shall that prophet as the counsellor of the heathen king, who in true affection uttered the wish that the dream might be to them that hated him, and the interpretation thereof to his enemies (v. 16 [Dan 4:19]), be regarded as a pattern to the Maccabees sacrificing all for the sake of their God, who wished for their deadly enemy Antiochus that his glory might sink into "dung and the worms?" Is it at all conceivable that a Maccabean Jew, zealous for the law of his fathers, could imagine that the celebrated ancient prophet Daniel would cherish so benevolent a wish toward the heathen Nebuchadnezzar, in order that by such an invention he might animate his contemporaries to stedfast perseverance in war against the ruthless tyrant Antiochus?
This total difference between the facts recorded in this chapter and the circumstances of the Maccabean times described in 1 Macc. 2:42-48, as Kranichfeld has fully shown, precludes any one, as he has correctly observed, "from speaking of a tendency delineated according to the original of the Maccabean times in the name of an exegesis favourable to historical investigation." The efforts of a hostile criticism will never succeed on scientific grounds in changing the historical matters of fact recorded in this chapter into a fiction constructed with a tendency.
John Gill
INTRODUCTION TO DANIEL 4
This chapter was written by Nebuchadnezzar himself; and was either taken out of his archives, or given by him to Daniel, who under divine inspiration inserted it into this work of his; and a very useful instruction it contains, showing the sovereignty of God over the greatest kings and potentates of the earth, and this acknowledged by one of the proudest monarchs that ever lived upon it. It begins with a preface, saluting all nations, and declaring the greatness and power of God, Dan 4:1 then follows the narrative of a dream the king dreamed, which troubled him; upon which he called for his wise men to interpret it, but in vain; at length he told it to Daniel, Dan 4:4, the dream itself; which being told, astonished Daniel, the king being so much interested in it, Dan 4:10, the interpretation of it, with Daniel's advice upon it, is in Dan 4:20 the fulfilment of it, time and occasion thereof, Dan 4:28. Nebuchadnezzar's restoration to his reason and kingdom, for which he praises God, Dan 4:34.
4:0
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4:0
4:4 ἔτους ετος year ὀκτωκαιδεκάτου οκτωκαιδεκατος the βασιλείας βασιλεια realm; kingdom Ναβουχοδονοσορ ναβουχοδονοσορ say; speak εἰρηνεύων ειρηνευω at peace ἤμην ειμι be ἐν εν in τῷ ο the οἴκῳ οικος home; household μου μου of me; mine καὶ και and; even εὐθηνῶν ευθηνεω in; on τοῦ ο the θρόνου θρονος throne μου μου of me; mine
4:1 נְבוּכַדְנֶצַּ֣ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar מַלְכָּ֗א malkˈā מֶלֶךְ king לְֽ lᵊˈ לְ to כָל־ ḵol- כֹּל whole עַֽמְמַיָּ֞א ʕˈammayyˈā עַם people אֻמַיָּ֧א ʔumayyˈā אֻמָּה nation וְ wᵊ וְ and לִשָּׁנַיָּ֛א liššānayyˈā לִשָּׁן tongue דִּֽי־ dˈî- דִּי [relative] דָיְרִ֥יןדארין *ḏoyrˌîn דור dwell בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אַרְעָ֖א ʔarʕˌā אֲרַע earth שְׁלָמְכֹ֥ון šᵊlāmᵊḵˌôn שְׁלָם well-being יִשְׂגֵּֽא׃ yiśgˈē שׂגא be much
4:1. Nabuchodonosor rex omnibus populis gentibus et linguis quae habitant in universa terra pax vobis multipliceturNabuchodonosor, the king, to all peoples, nations, and tongues, that dwell in all the earth, peace be multiplied unto you.
1. Nebuchadnezzar the king, unto all the peoples, nations, and languages, that dwell in all the earth; peace be multiplied unto you.
4:1. NEBUCHADNEZZAR, the king, to all peoples, nations, and languages, who dwell in the whole world, may peace be increased with you.
4:1. Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.
missing verse:

4:4
ἔτους ετος year
ὀκτωκαιδεκάτου οκτωκαιδεκατος the
βασιλείας βασιλεια realm; kingdom
Ναβουχοδονοσορ ναβουχοδονοσορ say; speak
εἰρηνεύων ειρηνευω at peace
ἤμην ειμι be
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
μου μου of me; mine
καὶ και and; even
εὐθηνῶν ευθηνεω in; on
τοῦ ο the
θρόνου θρονος throne
μου μου of me; mine
4:1
נְבוּכַדְנֶצַּ֣ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar
מַלְכָּ֗א malkˈā מֶלֶךְ king
לְֽ lᵊˈ לְ to
כָל־ ḵol- כֹּל whole
עַֽמְמַיָּ֞א ʕˈammayyˈā עַם people
אֻמַיָּ֧א ʔumayyˈā אֻמָּה nation
וְ wᵊ וְ and
לִשָּׁנַיָּ֛א liššānayyˈā לִשָּׁן tongue
דִּֽי־ dˈî- דִּי [relative]
דָיְרִ֥יןדארין
*ḏoyrˌîn דור dwell
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אַרְעָ֖א ʔarʕˌā אֲרַע earth
שְׁלָמְכֹ֥ון šᵊlāmᵊḵˌôn שְׁלָם well-being
יִשְׂגֵּֽא׃ yiśgˈē שׂגא be much
4:1. Nabuchodonosor rex omnibus populis gentibus et linguis quae habitant in universa terra pax vobis multiplicetur
Nabuchodonosor, the king, to all peoples, nations, and tongues, that dwell in all the earth, peace be multiplied unto you.
1. Nebuchadnezzar the king, unto all the peoples, nations, and languages, that dwell in all the earth; peace be multiplied unto you.
4:1. NEBUCHADNEZZAR, the king, to all peoples, nations, and languages, who dwell in the whole world, may peace be increased with you.
4:1. Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Сновидение совпадает по времени с годами мирного царствования Навуходоносора. Они же наступили после похода на Египет в 37: г. его правления, сообразно с чем сон и относится экзегетами к данному периоду. На основании прежнего опыта Навуходоносор мог понять, что и новое сновидение предвещает что-нибудь важное. Полная же неизвестность этого последнего естественно вызвала чувство смущения и страха.
Carl Friedrich Keil and Franz Delitzsch
4:1 (3:31-33)
These verses form the introduction
(Note: The connection of these verses with the third chapter in the Hebrew, Greek, and Latin Bibles is altogether improper. The originator of the division into chapters appears to have entertained the idea that Nebuchadnezzar had made known the miracle of the deliverance of the three men from the fiery furnace to his subjects by means of a proclamation, according to which the fourth chapter would contain a new royal proclamation different from that former one, - an idea which was rejected by Luther, who has accordingly properly divided the chapters. Conformably to that division, as Chr. B. Michaelis has well remarked, "prius illud programma in fine capitis tertii excerptum caput sine corpore, posterius vero quod capite IV exhibetur, corpus sine capite, illic enim conspicitur quidem exordium, sed sine narratione, hic vero narratio quidem, sed sine exordio." Quite arbitrarily Ewald has, according to the lxx, who have introduced the words ̓Αρχὴ τῆς ἐπιστολης͂ before Daniel 3:31, and ̓Ετους ὀκτωκαιδεκάτου τῆς βασλείας Ναβουχοδονόσορ ει before Dan 4:1, enlarged this passage by the superscription: "In the 28th year of the reign of king Nebuchadnezzar, king Nebuchadnezzar wrote thus to all the nations, communities, and tongues who dwell in the whole earth.")
to the manifesto, and consist of the expression of good wishes, and the announcement of its object. The mode of address here used, accompanied by an expression of a good wish, is the usual form also of the edicts promulgated by the Persian kings; cf. Ezra 4:17; Ezra 7:12. Regarding the designation of his subjects, cf. Dan 3:4. בּכל-ארעא, not "in all lands" (Hv.), but on the whole earth, for Nebuchadnezzar regarded himself as the lord of the whole earth. ותמהיּא אתיּא corresponds with the Hebr. וּמפתים אותת; cf. Deut 6:22; Deut 7:19. The experience of this miracle leads to the offering up of praise to God, Dan 4:33 (Daniel 4:3). The doxology of the second part of Dan 4:33 occurs again with little variation in Daniel 4:31 (Dan 4:34), Dan 7:14, Dan 7:18, and is met with also in Ps 145:13, which bears the name of David; while the rendering of עם־דּר , from generation to generation, i.e., as long as generations exist, agrees with Ps 72:5.
Geneva 1599
4:1 Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the (o) earth; Peace be multiplied unto you.
(o) Meaning, as far as his dominion extended.
John Gill
4:1 Nebuchadnezzar the king,..... This and the two following verses are annexed to the preceding chapter in the Hebrew Bible, and in the Septuagint and Vulgate Latin versions; as if the author of the division of the chapters thought that Nebuchadnezzar proposed by this public proclamation to celebrate the praise of the Lord, on account of the wonderful deliverance of the three Jews from the fiery furnace; whereas they are a preface to a narrative of a dream, and an event which concerned himself, and most properly begin a new chapter, as they do in the Syriac and Arabic versions. The edict begins, not with pompous and extravagant titles, as was the manner of the eastern monarchs, and still is, but only plainly "Nebuchadnezzar the king"; for he was now humbled under the mighty hand of God; whether his conversion was real is not evident; yet, certain it is, he expresses himself in stronger language concerning the divine Being and his works, and under a deeper sense of his sovereignty and majesty, than ever he did before. This proclamation is directed
unto all people, nations, and languages, that dwell in all the earth; belonging to his kingdom, as Aben Ezra; and these were many; besides the Babylonians, Assyrians, and Chaldeans, also the Medes and Persians, the Egyptians, the Jews, and the nations round about them; and also the Spaniards, Moors, and Thracians, with others: but there is no reason to limit this to his own subjects, though first designed; for it was his desire that all people whatever in the known world might read, hear, and consider, what the grace of God had done unto him, with him, and for him, and learn to fear and reverence him:
peace be multiplied unto you: a wish for all kind of outward happiness and prosperity, and an increase of it; thus it becomes a prince to wish for all his subjects, and even for all the world; for there cannot be a greater blessing than peace, nor a greater judgment than war. This phrase is borrowed from the common salutation in eastern countries, and is used often in the New Testament for spiritual and eternal peace.
John Wesley
4:1 Nebuchadnezzar the king - Daniel here sets down another strange relation in the words of the king's own proclamation, sent to all his vast kingdoms, and questionless put into the king's archives, and court - rolls. Peace be multiplied - All health and happiness; this was always the form of salutation among the eastern nations.
Robert Jamieson, A. R. Fausset and David Brown
4:1 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.
4:14:1: Ե՛ս Նաբուքոդոնոսոր՝ ուրա՛խ էի ՚ի տան իմում եւ զուարճացեալ։
1 Ես՝ Նաբուքոդոնոսորս, ուրախ էի իմ տանը եւ զուարթ:
4 «Ես՝ Նաբուգոդոնոսորս՝ երբ իմ տանս մէջ հանգիստ էի ու պալատիս մէջ կը զուարճանայի,
Ես Նաբուքոդոնոսոր ուրախ էի ի տան իմում եւ զուարճացեալ[47]:

4:1: Ե՛ս Նաբուքոդոնոսոր՝ ուրա՛խ էի ՚ի տան իմում եւ զուարճացեալ։
1 Ես՝ Նաբուքոդոնոսորս, ուրախ էի իմ տանը եւ զուարթ:
4 «Ես՝ Նաբուգոդոնոսորս՝ երբ իմ տանս մէջ հանգիստ էի ու պալատիս մէջ կը զուարճանայի,
zohrab-1805▾ eastern-1994▾ western am▾
4:44:1 Я, Навуходоносор, спокоен был в доме моем и благоденствовал в чертогах моих.
4:5 ἐνύπνιον ενυπνιον dream εἶδον οραω view; see καὶ και and; even εὐλαβήθην ευλαβεομαι conscientious καὶ και and; even φόβος φοβος fear; awe μοι μοι me ἐπέπεσεν επιπιπτω fall on / upon
4:2 אָֽתַיָּא֙ ʔˈāṯayyā אָת sign וְ wᵊ וְ and תִמְהַיָּ֔א ṯimhayyˈā תְּמַהּ wonder דִּ֚י ˈdî דִּי [relative] עֲבַ֣ד ʕᵃvˈaḏ עבד do עִמִּ֔י ʕimmˈî עִם with אֱלָהָ֖א ʔᵉlāhˌā אֱלָהּ god עִלָּאָ֑העליא *ʕillāʔˈā עִלָּי highest שְׁפַ֥ר šᵊfˌar שׁפר please קָֽדָמַ֖י qˈāḏāmˌay קֳדָם before לְ lᵊ לְ to הַחֲוָיָֽה׃ haḥᵃwāyˈā חוה know
4:2. signa et mirabilia fecit apud me Deus excelsus placuit ergo mihi praedicareThe most high God hath wrought signs and wonders towards me. It hath seemed good to me, therefore, to publish
2. It hath seemed good unto me to shew the signs and wonders that the Most High God hath wrought toward me.
4:2. The supreme God has accomplished signs and wonders with me. Therefore, it has pleased me to proclaim
4:2. I thought it good to shew the signs and wonders that the high God hath wrought toward me.
I Nebuchadnezzar was at rest in mine house, and flourishing in my palace:

4:1 Я, Навуходоносор, спокоен был в доме моем и благоденствовал в чертогах моих.
4:5
ἐνύπνιον ενυπνιον dream
εἶδον οραω view; see
καὶ και and; even
εὐλαβήθην ευλαβεομαι conscientious
καὶ και and; even
φόβος φοβος fear; awe
μοι μοι me
ἐπέπεσεν επιπιπτω fall on / upon
4:2
אָֽתַיָּא֙ ʔˈāṯayyā אָת sign
וְ wᵊ וְ and
תִמְהַיָּ֔א ṯimhayyˈā תְּמַהּ wonder
דִּ֚י ˈdî דִּי [relative]
עֲבַ֣ד ʕᵃvˈaḏ עבד do
עִמִּ֔י ʕimmˈî עִם with
אֱלָהָ֖א ʔᵉlāhˌā אֱלָהּ god
עִלָּאָ֑העליא
*ʕillāʔˈā עִלָּי highest
שְׁפַ֥ר šᵊfˌar שׁפר please
קָֽדָמַ֖י qˈāḏāmˌay קֳדָם before
לְ lᵊ לְ to
הַחֲוָיָֽה׃ haḥᵃwāyˈā חוה know
4:2. signa et mirabilia fecit apud me Deus excelsus placuit ergo mihi praedicare
The most high God hath wrought signs and wonders towards me. It hath seemed good to me, therefore, to publish
2. It hath seemed good unto me to shew the signs and wonders that the Most High God hath wrought toward me.
4:2. The supreme God has accomplished signs and wonders with me. Therefore, it has pleased me to proclaim
4:2. I thought it good to shew the signs and wonders that the high God hath wrought toward me.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. 2 I thought it good to show the signs and wonders that the high God hath wrought toward me. 3 How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation.
Here is, I. Something of form, which was usual in writs, proclamations, or circular letters, issued by the king, v. 1. The royal style which Nebuchadnezzar makes use of has nothing in it of pomp or fancy, but is plain, short, and unaffected--Nebuchadnezzar the king. If at other times he made use of great swelling words of vanity in his title, how he laid them all aside; for he was old, he had lately recovered from a distraction which had humbled and mortified him, and was now in the actual contemplation of God's greatness and sovereignty. The declaration is directed not only to his own subjects, but to all to whom this present writing shall come--to all people, nations, and languages, that dwell in all the earth. He is not only willing that they should all hear of it, though it carry the account if his own infamy (which perhaps none durst have published if he had not done it himself, and therefore Daniel published the original paper), but he strictly charges and commands all manner of persons to take notice of it; for all are concerned, and it may be profitable to all. He salutes those to whom he writes, in the usual form, Peace be multiplied unto you. Note, It becomes kings with their commands to disperse their good wishes, and, as fathers of their country, to bless their subjects. So the common form with us. We send greeting, Omnibus quibus hæ præsentes literæ pervenerint, salutem--To all to whom these presents shall come, health; and sometimes Salutem sempiternam--Health and salvation everlasting.
II. Something of substance and matter. He writes this, 1. To acquaint others with the providences of God that had related to him (v. 2): I thought it good to show the signs and wonders that the high God (so he calls the true God) has wrought towards me. He thought it seemly (so the word is), that it was his duty, and did well become him, that it was a debt he owed to God and the world, now that he had recovered from his distraction, to relate to distant places, and record for future ages, how justly God had humbled him and how graciously he had at length restored him. All the nations, no doubt, had heard what befell Nebuchadnezzar, and rang of it; but he thought it fit that they should have a distinct account of it from himself, that they might know the hand of God in it, and what impressions were made upon his own spirit by it, and might speak of it not as a matter of news, but as a matter of religion. The events concerning him were not only wonders to be admired, but signs to be instructed by, signifying to the world that Jehovah is greater than all gods. Note, We ought to show to others God's dealings with us, both the rebukes we have been under and the favours we have received; and though the account hereof may reflect disgrace upon ourselves, as this did upon Nebuchadnezzar, yet we must not conceal it, as long as it may redound to the glory of God. Many will be forward to tell what God has done for their souls, because that turns to their own praise, who care not for telling what God has done against them, and how they deserved it; whereas we ought to give glory to God, not only by praising him for his mercies, but by confessing our sins, accepting the punishment of our iniquity, and in both taking shame to ourselves, as this mighty monarch here does. 2. To show how much he was himself affected with them and convinced by them, v. 3. We should always speak of the word and works of God with concern and seriousness and show ourselves affected with those great things of God which we desire others should take notice of. (1.) He admires God's doings. He speaks of them as one amazed: How great are his signs, and how mighty are his wonders! Nebuchadnezzar was now old, had reigned above forty years, and had seen as much of the world and the revolutions of it as most men ever did; and yet never till now, when himself was nearly touched, was he brought to admire surprising events as God's signs and his wonders. Now, How great, how mighty, are they! Note, The more we see events to be the Lord's doing, and see in them the product of a divine power and the conduct of a divine wisdom, the more marvellous they will appear in our eyes, Ps. cxviii. 23; lxvi. 2. (2.) He thence infers God's dominion. This is that which he is at length brought to subscribe to: His kingdom is an everlasting kingdom; and not like his own kingdom, which he saw, and long since foresaw, in a dream, hastening towards a period. He now owns that there is a God that governs the world and has a universal, incontestable, absolute dominion in and over all the affairs of the children of men. And it is the glory of this kingdom that it is everlasting. Other reigns are confined to one generation, and other dynasties to a few generations, but God's dominion is from generation to generation. It should seem, Nebuchadnezzar here refers to what Daniel had foretold of a kingdom which the God of heaven would set up, that should never be destroyed (ch. ii. 44), which, though meant of the kingdom of the Messiah, he understood of the providential kingdom. Thus we may make a profitable practical use and application of those prophetical scriptures which yet we do not fully, and perhaps not rightly, comprehend the meaning of.
Adam Clarke: Commentary on the Bible - 1831
4:4: I - was at rest - I had returned to my palace in Babylon after having subdued Syria, Phoenicia, Judea, Egypt, and Arabia. It was probably these great conquests that puffed him up with pride, and brought that chastisement upon him which he afterwards describes. See the dream of the emblematical tree explained.
Albert Barnes: Notes on the Bible - 1834
4:4: I Nebuchadnezzar was at rest - Some manuscripts in the Greek add here, "In the eighteenth year of his reign Nebuchadnezzar said." These words, however, are not in the Hebrew, and are of no authority. The word rendered "at rest" (שׁלה shelē h) means, to be secure; to be free from apprehension or alarm. He designs to describe a state of tranquility and security. Greek, "at peace" - εἰρηνέυων eirē neuō n: enjoying peace, or in a condition to enjoy peace. His wars were over; his kingdom was tranquil; he had built a magnificent capital; he had gathered around him the wealth and the luxuries of the world, and he was now in a condition to pass away the remainder of his life in ease and happiness.
In mine house - In his royal residence. It is possible that the two words here - house and palace - may refer to somewhat different things: the former - house - more particularly to his own private family - is domestic relations as a man; and the latter - palace - to those connected with the government who resided in his palace. If this is so, then the passage would mean that all around him was peaceful, and that from no source had he any cause of disquiet. In his own private family - embracing his wife and children; and in the arrangements of the palace - embracing those who had charge of public affairs, he had no cause of uneasiness.
And flourishing in my palace - Greek, εὐθηνῶν ἐπὶ τοῦ θρόνου μου euthē nō n epi tou thronou mou - literally, "abundant upon my throne;" that is, he was tranquil, calm, prosperous on his throne. The Chaldee word (רענן ra‛ ă nan) means, properly, "green;" as, for example, of leaves or foliage. Compare the Hebrew word in Jer 17:8; "He shall be as a tree planted by the waters - her leaf shall be green." Deu 12:2, "under every green tree," Kg2 16:4. A green and flourishing tree becomes thus the emblem of prosperity. See Psa 1:3; Psa 37:35; Psa 92:12-14. The general meaning here is, that he was enjoying abundant prosperity. His kingdom was at peace, and in his own home he had every means of tranquil enjoyment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: I Nebuchadnezzar: After he had successfully finished his wars in Syria, Egypt, etc., and the immense improvements and buildings at Babylon, and in the enjoyment of uninterrupted peace and prosperity in his palace.
was: Psa 30:6, Psa 30:7; Isa 47:7, Isa 47:8, Isa 56:12; Jer 48:11; Eze 28:2-5, Eze 28:17, Eze 29:3; Zep 1:12; Luk 12:19, Luk 12:20; Th1 5:2, Th1 5:3
John Gill
4:2 I thought it good,.... Or, "fair" (y) and beautiful, highly becoming me, what was my duty, and what might be profitable and beneficial to others, and make for the glory of the great God of heaven and earth:
to show the signs and wonders the high God hath wrought toward me; to declare by writing the wonderful things God, who is above all, the most high God, had done unto him, by giving him a wonderful dream, exactly describing his future case and condition, and then as wonderful an interpretation of it, and which was as wonderfully fulfilled, and, after all, in a wonderful manner restoring him to the exercise of his reason, and the administration of his kingdom, after both had departed from him.
(y) "pulchrum", Montanus, Grotius, Gejerus, Michaelis; "decet me", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
4:2 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.
4:24:2: Երա՛զ տեսի՝ եւ զարհուրեցոյց զիս, եւ խռովեցայ յանկողնի իմում. եւ տեսիլ գլխոյ իմոյ տագնապեա՛ց զիս։
2 Երազ տեսայ, որ զարհուրեցրեց ինձ, եւ խռովուեցի իմ անկողնում: Իմ մտքի տեսիլքը տագնապեցրեց ինձ
5 Երազ մը տեսայ, որ զիս վախցուց եւ անկողնիս վրայ իմ խորհուրդներս ու իմ գլխուս տեսիլքները զիս խռովեցուցին։
երազ տեսի եւ զարհուրեցոյց զիս, եւ խռովեցայ յանկողնի իմում, եւ տեսիլ գլխոյ իմոյ տագնապեաց զիս:

4:2: Երա՛զ տեսի՝ եւ զարհուրեցոյց զիս, եւ խռովեցայ յանկողնի իմում. եւ տեսիլ գլխոյ իմոյ տագնապեա՛ց զիս։
2 Երազ տեսայ, որ զարհուրեցրեց ինձ, եւ խռովուեցի իմ անկողնում: Իմ մտքի տեսիլքը տագնապեցրեց ինձ
5 Երազ մը տեսայ, որ զիս վախցուց եւ անկողնիս վրայ իմ խորհուրդներս ու իմ գլխուս տեսիլքները զիս խռովեցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
4:54:2 Но я видел сон, который устрашил меня, и размышления на ложе моем и видения головы моей смутили меня.
4:10 ἐκάθευδον καθευδω asleep; sleep καὶ και and; even ἰδοὺ ιδου see!; here I am δένδρον δενδρον tree ὑψηλὸν υψηλος high; lofty φυόμενον φυω sprout ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἡ ο the ὅρασις ορασις appearance; vision αὐτοῦ αυτος he; him μεγάλη μεγας great; loud καὶ και and; even οὐκ ου not ἦν ειμι be ἄλλο αλλος another; else ὅμοιον ομοιος like; similar to αὐτῷ αυτος he; him
4:3 אָתֹ֨והִי֙ ʔāṯˈôhî אָת sign כְּ kᵊ כְּ like מָ֣ה mˈā מָה what רַבְרְבִ֔ין ravrᵊvˈîn רַב great וְ wᵊ וְ and תִמְהֹ֖והִי ṯimhˌôhî תְּמַהּ wonder כְּ kᵊ כְּ like מָ֣ה mˈā מָה what תַקִּיפִ֑ין ṯaqqîfˈîn תַּקִּיף strong מַלְכוּתֵהּ֙ malᵊḵûṯˌēh מַלְכוּ kingdom מַלְכ֣וּת malᵊḵˈûṯ מַלְכוּ kingdom עָלַ֔ם ʕālˈam עָלַם eternity וְ wᵊ וְ and שָׁלְטָנֵ֖הּ šolṭānˌēh שָׁלְטָן official עִם־ ʕim- עִם with דָּ֥ר dˌār דָּר generation וְ wᵊ וְ and דָֽר׃ ḏˈār דָּר generation
4:3. signa eius quia magna sunt et mirabilia eius quia fortia et regnum eius regnum sempiternum et potestas eius in generationem et generationemHis signs, because they are great: and his wonders, because they are mighty: and his kingdom is an everlasting kingdom, and his power to all generations.
3. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation.
4:3. his signs, which are great, and his wonders, which are mighty. For his kingdom is an everlasting kingdom, and his power continues from generation to generation.
4:3. How great [are] his signs! and how mighty [are] his wonders! his kingdom [is] an everlasting kingdom, and his dominion [is] from generation to generation.
I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me:

4:2 Но я видел сон, который устрашил меня, и размышления на ложе моем и видения головы моей смутили меня.
4:10
ἐκάθευδον καθευδω asleep; sleep
καὶ και and; even
ἰδοὺ ιδου see!; here I am
δένδρον δενδρον tree
ὑψηλὸν υψηλος high; lofty
φυόμενον φυω sprout
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ο the
ὅρασις ορασις appearance; vision
αὐτοῦ αυτος he; him
μεγάλη μεγας great; loud
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ἄλλο αλλος another; else
ὅμοιον ομοιος like; similar to
αὐτῷ αυτος he; him
4:3
אָתֹ֨והִי֙ ʔāṯˈôhî אָת sign
כְּ kᵊ כְּ like
מָ֣ה mˈā מָה what
רַבְרְבִ֔ין ravrᵊvˈîn רַב great
וְ wᵊ וְ and
תִמְהֹ֖והִי ṯimhˌôhî תְּמַהּ wonder
כְּ kᵊ כְּ like
מָ֣ה mˈā מָה what
תַקִּיפִ֑ין ṯaqqîfˈîn תַּקִּיף strong
מַלְכוּתֵהּ֙ malᵊḵûṯˌēh מַלְכוּ kingdom
מַלְכ֣וּת malᵊḵˈûṯ מַלְכוּ kingdom
עָלַ֔ם ʕālˈam עָלַם eternity
וְ wᵊ וְ and
שָׁלְטָנֵ֖הּ šolṭānˌēh שָׁלְטָן official
עִם־ ʕim- עִם with
דָּ֥ר dˌār דָּר generation
וְ wᵊ וְ and
דָֽר׃ ḏˈār דָּר generation
4:3. signa eius quia magna sunt et mirabilia eius quia fortia et regnum eius regnum sempiternum et potestas eius in generationem et generationem
His signs, because they are great: and his wonders, because they are mighty: and his kingdom is an everlasting kingdom, and his power to all generations.
3. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation.
4:3. his signs, which are great, and his wonders, which are mighty. For his kingdom is an everlasting kingdom, and his power continues from generation to generation.
4:3. How great [are] his signs! and how mighty [are] his wonders! his kingdom [is] an everlasting kingdom, and his dominion [is] from generation to generation.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Проявленное ранее мудрецами бессилие (2:1-11) не мешает однако Навуходоносору обратиться к ним за объяснением сна. Они оказались неспособными открыть сновидение (2:8-11), но не отказывались от объяснения, если им будет рассказано его содержание (2:4, 7). Имея это в виду, царь и прибегает к их помощи.
Adam Clarke: Commentary on the Bible - 1831
4:5: I saw a dream - See this dream circumstantially explained in the following verses.
Albert Barnes: Notes on the Bible - 1834
4:5: I saw a dream - That is, he saw a representation made to him in a dream. There is something incongruous in our language in saying of one that he saw a dream.
Which made me afraid - The fear evidently arose from the apprehension that it was designed to disclose some important and solemn event. This was in accordance with a pRev_alent belief then (comp. Dan 2:1), and it may be added that it is in accordance with a pRev_alent belief now. There are few persons, whatever may be their abstract belief, who are not more or less disturbed by fearful and solemn representations passing before the mind in the visions of the night. Compare Job 4:12-17; Job 33:14-15. So Virgil (Aen. iv. 9):
"Anna soror, quae me suspensam insomnia terrent!"
And the thoughts upon my bed - The thoughts which I had upon my bed; to wit, in my dream.
And the visions of my head - What I seemed to see. The vision seemed to be floating around his head.
Troubled me - Disturbed me; produced apprehension of what was to come; of some great and important event.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: a dream: Dan 2:1, Dan 5:5, Dan 5:6, Dan 5:10, Dan 7:28; Gen 41:1; Job 7:13, Job 7:14
and the thoughts: Dan 2:28, Dan 2:29
Geneva 1599
4:3 How great [are] his signs! and how mighty [are] his wonders! (p) his kingdom [is] an everlasting kingdom, and his dominion [is] from generation to generation.
(p) See Dan 2:44
John Gill
4:3 How great are his signs! and how mighty are his wonders!.... They are great, very great, exceeding great; so great that it cannot be said, nor even conceived how great they are, what a display of wisdom, power, and goodness is in them; they are wonderful beyond expression and conception; and so strong and mighty as not to be resisted and made void by all the powers of nature, earth, or hell; and if this may be said of his works of providence, and his miracles of that, how much more of his works and miracles of grace!
his kingdom is an everlasting kingdom; Nebuchadnezzar's reign, though a long one, had an end, and so have all others; but the kingdom of God is for ever; the kingdom of providence, and also of grace; the kingdom of his Son, the Messiah, as in Dan 2:44 from whence Nebuchadnezzar had learnt this:
and his dominion is from generation to generation; or, "with generation and generation" (a); it goes along, and continues with all generations, and will do so to the end of time.
(a) "cum generatione et generatione", Pagninus, Montanus, Michaelis; "cum omni aetate", Piscator.
John Wesley
4:3 How great are his signs - Nothing less than a real change of heart could cause such a confession as this! Nebuchadnezzar was now old, had reigned above forty years, and seen as much of the world as most men ever did. And yet never 'till now, did he admire surprizing events, as the signs and wonders of the high God!
4:34:3: Եւ տուաւ հրաման յինէն ածել առաջի իմ զամենայն իմաստունս Բաբելացւոց, զի զմեկնութիւն երազոյն ցուցցեն ինձ։
3 եւ ստիպեց, որ ես հրամայեմ իմ առաջ բերել բաբելացի բոլոր իմաստուններին, որպէսզի երազի մեկնութիւնը յայտնեն ինձ:
6 Ուստի Բաբելոնի բոլոր իմաստունները իմ առջեւս բերելու հրաման ըրի, որպէս զի անոնք ինծի երազին մեկնութիւնը գիտցնեն։
Եւ տուաւ հրաման յինէն ածել առաջի իմ զամենայն իմաստունս Բաբելացւոց, զի զմեկնութիւն երազոյն ցուցցեն ինձ:

4:3: Եւ տուաւ հրաման յինէն ածել առաջի իմ զամենայն իմաստունս Բաբելացւոց, զի զմեկնութիւն երազոյն ցուցցեն ինձ։
3 եւ ստիպեց, որ ես հրամայեմ իմ առաջ բերել բաբելացի բոլոր իմաստուններին, որպէսզի երազի մեկնութիւնը յայտնեն ինձ:
6 Ուստի Բաբելոնի բոլոր իմաստունները իմ առջեւս բերելու հրաման ըրի, որպէս զի անոնք ինծի երազին մեկնութիւնը գիտցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
4:64:3 И дано было мною повеление привести ко мне всех мудрецов Вавилонских, чтобы они сказали мне значение сна.
4:11 καὶ και and; even ἡ ο the ὅρασις ορασις appearance; vision αὐτοῦ αυτος he; him μεγάλη μεγας great; loud ἡ ο the κορυφὴ κορυφη he; him ἤγγιζεν εγγιζω get close; near ἕως εως till; until τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even τὸ ο the κύτος κυτος he; him ἕως εως till; until τῶν ο the νεφελῶν νεφελη cloud πληροῦν πληροω fulfill; fill τὰ ο the ὑποκάτω υποκατω underneath τοῦ ο the οὐρανοῦ ουρανος sky; heaven ὁ ο the ἥλιος ηλιος sun καὶ και and; even ἡ ο the σελήνη σεληνη moon ἐν εν in αὐτῷ αυτος he; him ᾤκουν οικεω dwell καὶ και and; even ἐφώτιζον φωτιζω illuminate; enlighten πᾶσαν πας all; every τὴν ο the γῆν γη earth; land
4:4 אֲנָ֣ה ʔᵃnˈā אֲנָה I נְבוּכַדְנֶצַּ֗ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar שְׁלֵ֤ה šᵊlˈē שְׁלֵה carefree הֲוֵית֙ hᵃwêṯ הוה be בְּ bᵊ בְּ in בֵיתִ֔י vêṯˈî בַּיִת house וְ wᵊ וְ and רַעְנַ֖ן raʕnˌan רַעְנַן flourishing בְּ bᵊ בְּ in הֵיכְלִֽי׃ hêḵᵊlˈî הֵיכַל palace
4:4. ego Nabuchodonosor quietus eram in domo mea et florens in palatio meoI, Nabuchodonosor, was at rest in my house, and flourishing in my palace:
4. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace.
4:4. I, Nebuchadnezzar, was content in my house and prospering in my palace.
4:4. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace:
Therefore made I a decree to bring in all the wise [men] of Babylon before me, that they might make known unto me the interpretation of the dream:

4:3 И дано было мною повеление привести ко мне всех мудрецов Вавилонских, чтобы они сказали мне значение сна.
4:11
καὶ και and; even
ο the
ὅρασις ορασις appearance; vision
αὐτοῦ αυτος he; him
μεγάλη μεγας great; loud
ο the
κορυφὴ κορυφη he; him
ἤγγιζεν εγγιζω get close; near
ἕως εως till; until
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
τὸ ο the
κύτος κυτος he; him
ἕως εως till; until
τῶν ο the
νεφελῶν νεφελη cloud
πληροῦν πληροω fulfill; fill
τὰ ο the
ὑποκάτω υποκατω underneath
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ο the
ἥλιος ηλιος sun
καὶ και and; even
ο the
σελήνη σεληνη moon
ἐν εν in
αὐτῷ αυτος he; him
ᾤκουν οικεω dwell
καὶ και and; even
ἐφώτιζον φωτιζω illuminate; enlighten
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
4:4
אֲנָ֣ה ʔᵃnˈā אֲנָה I
נְבוּכַדְנֶצַּ֗ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar
שְׁלֵ֤ה šᵊlˈē שְׁלֵה carefree
הֲוֵית֙ hᵃwêṯ הוה be
בְּ bᵊ בְּ in
בֵיתִ֔י vêṯˈî בַּיִת house
וְ wᵊ וְ and
רַעְנַ֖ן raʕnˌan רַעְנַן flourishing
בְּ bᵊ בְּ in
הֵיכְלִֽי׃ hêḵᵊlˈî הֵיכַל palace
4:4. ego Nabuchodonosor quietus eram in domo mea et florens in palatio meo
I, Nabuchodonosor, was at rest in my house, and flourishing in my palace:
4. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace.
4:4. I, Nebuchadnezzar, was content in my house and prospering in my palace.
4:4. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:6: Therefore made I a decree - The word here rendered decree (טעם ṭ e‛ ê m) means, commonly, "taste, flavor," as of wine; then "judgment, discernment, reason;" and then a judgment of a king, a mandate, edict. Compare Dan 3:10. The primary notion seems to be that of a delicate "taste" enabling one to determine the qualities of wines, viands, etc.; and then a delicate and nice discrimination in regard to the qualities of actions. The word thus expresses a sound and accurate judgment, and is applied to a decree or edict, as declared by one who had the qualifications to express such a judgment. Here it means, that he issued a royal order to summon into his presence all who could be supposed to be qualified to explain the dream. The Greek (Codex Chisianus) omits Dan 4:6-9.
To bring in all the wise men ... - Particularly such as are enumerated in the following verse. Compare Dan 2:12. It was in accordance with his habit thus to call in the wise men who were retained at court to give counsel, and to explain those things which seemed to be an intimation of the Divine will. See the note at Dan 2:2. Compare also Gen 41:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: to bring: Dan 2:2; Gen 41:7, Gen 41:8; Isa 8:19, Isa 47:12-14
Carl Friedrich Keil and Franz Delitzsch
4:4 (4:1)
With Daniel 4:1 (v. 4) Nebuchadnezzar begins the narration of his wonderful experience. When he was at rest in his palace and prospering, he had a dream as he lay upon his bed which made him afraid and perplexed. שׁלה, quiet, in undisturbed, secure prosperity. רענן, properly growing green, of the fresh, vigorous growth of a tree, to which the happiness and prosperity of men are often compared; e.g., in Ps. 52:10 (8), Ps 92:12 (10). Here plainly the word is chosen with reference to the tree which had been seen in the dream. From this description of his prosperity it appears that after his victories Nebuchadnezzar enjoyed the fruit of his exploits, was firmly established on his throne, and, as appears from v. 26 (Dan 4:29)f., a year after his dream could look with pleasure and pride on the completion of his splendid buildings in Babylon; and therefore this event belongs to the last half of his reign.
Geneva 1599
4:4 I Nebuchadnezzar was at (a) rest in mine house, and flourishing in my palace:
(a) There was no trouble that might cause me to dream, and therefore it came only from God.
John Gill
4:4 I Nebuchadnezzar was at rest in mine house,.... Being returned from his wars, and having obtained victory over the Egyptians, and other nations, and made himself an universal monarch; and now was in entire rest from all his enemies; enjoying himself in his family, and among his courtiers, and nothing to disturb him from any quarter. Josephus (b) says this was a little after the history of the former chapter; but it must be many years after that: he reigned forty five years; one year after this dream, it came to pass; it was seven years fulfilling, and he lived after his restoration a year or two; so that this must be about the thirty fifth year of his reign. Bishop Usher (c) and Mr. Whiston (d) place it in the year of the world 3434 A.M., and before Christ 570; and so Dr. Prideaux (e). Mr. Bedford (f) puts it in the year 569:
and flourishing in my palace: in health of body, in rigour of mind, abounding with riches; indulging himself in all sensual pleasures; adored by his subjects, caressed by his courtiers, and in fame throughout the whole world: a new palace was built by him, of which Dan 4:30, being, as Dr. Prideaux (g) says, four times as large as the old one; eight miles in compass; surrounded with three walls; and had hanging gardens in it, he made for his wife.
(b) Joseph. Antiqu. l. 10. c. 10. sect. 6. (c) Annales Vet. Test. A. M. 3434. (d) Chronological Tables, cent. 10. (e) Connexion, p. 92. (f) Scripture Chronology, p. 710. (g) Connexion, &c. par. 1, B. 2. p. 102.
John Wesley
4:4 Was at rest - When my wars were over, I sat down quiet, enjoying the spoils of my enemies.
Robert Jamieson, A. R. Fausset and David Brown
4:4 I was . . . at rest--my wars over, my kingdom at peace.
flourishing--"green." Image from a tree (Jer 17:8). Prosperous (Job 15:32).
4:44:4: Եւ մտին առաջի իմ գէ՛տք՝ եւ մոգք՝ եւ իղձք՝ եւ քաղդեայք. եւ զերազն իմ ասացի առաջի նոցա. եւ զմեկնութիւն նորա ո՛չ ցուցին ինձ[12116]. [12116] Ոմանք. Եւ զերազն ասացի։
4 Եւ ինձ մօտ եկան գուշակներ, մոգեր, հմայողներ ու աստղագուշակներ: Ես իմ երազը պատմեցի նրանց, բայց նրանք չյայտնեցին ինձ նրա մեկնութիւնը,
7 Այն ատեն մոգերը, հմայողները, Քաղդեաններն ու բաղդ նայողները եկան ու ես երազը անոնց առջեւ ըսի, բայց անոնք չկրցան մեկնութիւնը ինծի գիտցնել։
Եւ մտին առաջի իմ գէտք եւ մոգք եւ իղձք եւ քաղդեայք, եւ զերազն ասացի առաջի նոցա, եւ զմեկնութիւն նորա ոչ ցուցին ինձ:

4:4: Եւ մտին առաջի իմ գէ՛տք՝ եւ մոգք՝ եւ իղձք՝ եւ քաղդեայք. եւ զերազն իմ ասացի առաջի նոցա. եւ զմեկնութիւն նորա ո՛չ ցուցին ինձ[12116].
[12116] Ոմանք. Եւ զերազն ասացի։
4 Եւ ինձ մօտ եկան գուշակներ, մոգեր, հմայողներ ու աստղագուշակներ: Ես իմ երազը պատմեցի նրանց, բայց նրանք չյայտնեցին ինձ նրա մեկնութիւնը,
7 Այն ատեն մոգերը, հմայողները, Քաղդեաններն ու բաղդ նայողները եկան ու ես երազը անոնց առջեւ ըսի, բայց անոնք չկրցան մեկնութիւնը ինծի գիտցնել։
zohrab-1805▾ eastern-1994▾ western am▾
4:74:4 Тогда пришли тайноведцы, обаятели, Халдеи и гадатели; я рассказал им сон, но они не могли мне объяснить значения его.
4:12 οἱ ο the κλάδοι κλαδος branch αὐτοῦ αυτος he; him τῷ ο the μήκει μηκος length ὡς ως.1 as; how σταδίων σταδιον tenth of a mile τριάκοντα τριακοντα thirty καὶ και and; even ὑποκάτω υποκατω underneath αὐτοῦ αυτος he; him ἐσκίαζον σκιαζω all; every τὰ ο the θηρία θηριον beast τῆς ο the γῆς γη earth; land καὶ και and; even ἐν εν in αὐτῷ αυτος he; him τὰ ο the πετεινὰ πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἐνόσσευον νοσσευω the καρπὸς καρπος.1 fruit αὐτοῦ αυτος he; him πολὺς πολυς much; many καὶ και and; even ἀγαθὸς αγαθος good καὶ και and; even ἐχορήγει χορηγεω contribute πᾶσι πας all; every τοῖς ο the ζῴοις ζωον animal
4:5 חֵ֥לֶם ḥˌēlem חֵלֶם dream חֲזֵ֖ית ḥᵃzˌêṯ חזה see וִֽ wˈi וְ and ידַחֲלִנַּ֑נִי yḏaḥᵃlinnˈanî דחל fear וְ wᵊ וְ and הַרְהֹרִין֙ harhōrîn הַרְהֹר imagining עַֽל־ ʕˈal- עַל upon מִשְׁכְּבִ֔י miškᵊvˈî מִשְׁכַּב bed וְ wᵊ וְ and חֶזְוֵ֥י ḥezwˌê חֱזוּ vision רֵאשִׁ֖י rēšˌî רֵאשׁ head יְבַהֲלֻנַּֽנִי׃ yᵊvahᵃlunnˈanî בהל disturb
4:5. somnium vidi quod perterruit me et cogitationes meae in stratu meo et visiones capitis mei conturbaverunt meI saw a dream that affrighted me: and my thoughts in my bed, and the visions of my head, troubled me.
5. I saw a dream which made me afraid; the thoughts upon my bed and the visions of my head troubled me.
4:5. I saw a dream that terrified me, and my thoughts on my bed and the visions in my head disturbed me.
4:5. I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me.
Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof:

4:4 Тогда пришли тайноведцы, обаятели, Халдеи и гадатели; я рассказал им сон, но они не могли мне объяснить значения его.
4:12
οἱ ο the
κλάδοι κλαδος branch
αὐτοῦ αυτος he; him
τῷ ο the
μήκει μηκος length
ὡς ως.1 as; how
σταδίων σταδιον tenth of a mile
τριάκοντα τριακοντα thirty
καὶ και and; even
ὑποκάτω υποκατω underneath
αὐτοῦ αυτος he; him
ἐσκίαζον σκιαζω all; every
τὰ ο the
θηρία θηριον beast
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐν εν in
αὐτῷ αυτος he; him
τὰ ο the
πετεινὰ πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ἐνόσσευον νοσσευω the
καρπὸς καρπος.1 fruit
αὐτοῦ αυτος he; him
πολὺς πολυς much; many
καὶ και and; even
ἀγαθὸς αγαθος good
καὶ και and; even
ἐχορήγει χορηγεω contribute
πᾶσι πας all; every
τοῖς ο the
ζῴοις ζωον animal
4:5
חֵ֥לֶם ḥˌēlem חֵלֶם dream
חֲזֵ֖ית ḥᵃzˌêṯ חזה see
וִֽ wˈi וְ and
ידַחֲלִנַּ֑נִי yḏaḥᵃlinnˈanî דחל fear
וְ wᵊ וְ and
הַרְהֹרִין֙ harhōrîn הַרְהֹר imagining
עַֽל־ ʕˈal- עַל upon
מִשְׁכְּבִ֔י miškᵊvˈî מִשְׁכַּב bed
וְ wᵊ וְ and
חֶזְוֵ֥י ḥezwˌê חֱזוּ vision
רֵאשִׁ֖י rēšˌî רֵאשׁ head
יְבַהֲלֻנַּֽנִי׃ yᵊvahᵃlunnˈanî בהל disturb
4:5. somnium vidi quod perterruit me et cogitationes meae in stratu meo et visiones capitis mei conturbaverunt me
I saw a dream that affrighted me: and my thoughts in my bed, and the visions of my head, troubled me.
5. I saw a dream which made me afraid; the thoughts upon my bed and the visions of my head troubled me.
4:5. I saw a dream that terrified me, and my thoughts on my bed and the visions in my head disturbed me.
4:5. I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. И только вновь постигшая мудрецов неудача вызывает в Навуходоносоре воспоминание о сверхъестественной мудрости Даниила и вынуждает царя вызвать его для объяснения сновиденья. До сих пор он не приглашался ввиду веры Навуходоносора в своих мудрецов, а также, может быть, и потому, что разница во времени между первым и вторым сном 35: лет сгладили в душе царя представление о пророке, при посредстве которого было разъяснено ему первое откровение.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: 5 I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. 6 Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. 7 Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. 8 But at the 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 before him I told the dream, saying, 9 O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. 10 Thus were the visions of mine head in my bed; I saw, and behold a tree in the midst of the earth, and the height thereof was great. 11 The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: 12 The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. 13 I saw in the visions of my head upon my bed, and, behold, a watcher and a holy one came down from heaven; 14 He cried aloud, and said 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: 15 Nevertheless 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 it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: 16 Let his heart be changed from man's, and let a beast's heart be given unto him; and let seven times pass over him. 17 This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the 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. 18 This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee.
Nebuchadnezzar, before he relates the judgments of God that had been wrought upon him for his pride, gives an account of the fair warning he had of them before they came, a due regard to which might have prevented them. But he was told of them, and of the issue of them, before they came to pass, that, when they did come to pass, by comparing them with the prediction of them, he might see, and say, that they were the Lord's doing, and might be brought to believe that there is a divine revelation in the world, as well as a divine Providence, and that the works of God agree with his word.
Now, in the account he here gives of his dream, by which he had notice of what was coming, we may observe,
I. The time when this alarm was given to him (v. 4); it was when he was at rest in his house, and flourishing in his palace. He had lately conquered Egypt, and with it completed his victories, and ended his wars, and made himself monarch of all those parts of the world, which was about the thirty-fourth or thirty-fifth year of his reign, Ezek. xxix. 17. Then he had this dream, which was accomplished about a year after. Seven years his distraction continued, upon his recovery from which he penned this declaration, lived about two years after, and died in his forty-fifth year. He had undergone a long fatigue in his wars, had made many a tedious and dangerous campaign in the field; but now at length he is at rest in his house, and there is no adversary, nor any evil occurrent. Note, God can reach the greatest of men with his terrors even when they are most secure, and think themselves at rest and flourishing.
II. The impression it made upon him (v. 5): I saw a dream which made me afraid. One would think no little thing would frighten him that had been a man of war from his youth, and used to look the perils of war in the face without change of countenance; yet, when God pleases, a dream strikes a terror upon him. His bed, no doubt, was soft, and easy, and well-guarded, and yet his own thoughts upon his bed made him uneasy, and the visions of his head, the creatures of his own imagination, troubled him. Note, God can make the greatest of men uneasy even when they say to their souls, Take your ease, eat, drink, and be merry; he can make those that have been the troublers of the world, and have tormented thousands, to be their own troublers, their own tormentors, and those that have been the terror of the mighty a terror to themselves. By the consternation which this dream put him into, and the impression it made upon him, he perceived it to be, not an ordinary dream, but sent of God on a special errand.
III. His consulting, in vain, with the magicians and astrologers concerning the meaning of it. He had not now forgotten the dream, as before, ch. ii. He had it ready enough, but he wanted to know the interpretation of it and what was prefigured by it, v. 6. Orders are immediately given to summon all the wise men of Babylon that were such fools as to pretend by magic, divination, inspecting the entrails of beasts, or observations of the stars, to predict things to come: they must all come together, to see if any, or all of them in consultation, could interpret the king's dream. It is probable that these people had sometimes, in a like case, given the king some sort of satisfaction, and by the rules of their art had answered the king's queries so as to please him, whether it were right or wrong, hit or missed; but now his expectation from them was disappointed: He told them the dream (v. 7), but they could not tell him the interpretation of it, though they had boasted, with great assurance (ch. ii. 4, 7), that, if they had but the dream told them, they would without fail interpret it. But the key of this dream was in a sacred prophecy (Ezek. xxxi. 3, &c.), where the Assyrian is compared, as Nebuchadnezzar here, to a tree cut down, for his pride; and that was a book they had not studied, nor acquainted themselves with, else they might have been let into the mystery of this dream. Providence ordered it so that they should be first puzzled with it, that Daniel's interpreting it afterwards might redound to the glory of the God of Daniel. Now was fulfilled what Isaiah foretold (ch. xlvii. 12, 13), that when the ruin of Babylon was drawing on her enchantments and sorceries, her astrologers and star-gazers, should not be able to do her any service.
IV. The court he made to Daniel, to engage him to expound his dream to him: At the last Daniel came in. v. 8. Either he declined associating with the rest because of their badness, or they declined his company because of his goodness; or perhaps the king would rather that his own magicians should have the honour of doing it if they could than that Daniel should have it; or Daniel, being governor of the wise men (ch. ii. 48), was, as is usual, last consulted. Many make God's word their last refuge, and never have recourse to it till they are driven off from all other succours. He compliments Daniel very highly, takes notice of the name which he had himself given him, in the choice of which he thinks he was very happy and that it was a good omen: "His name was Belteshazzar, from Bel, the name of my god." He applauds his rare endowments: He has the spirit of the holy gods, so he tells him to his face (v. 9), with which we may suppose that Daniel was so far from being puffed up that he was rather very much grieved to hear that which he had by gift from the God of Israel, the true and living God, ascribed to Nebuchadnezzar's god, a dunghill deity. Here is a strange medley in Nebuchadnezzar, but such as is commonly found in those that side with their corruptions against their convictions. 1. He retains the language and dialect of his idolatry, and therefore, it is to be feared, is no convert to the faith and worship of the living God. He is an idolater, and his speech betrayeth him. For he speaks of many gods, and is brought to acquiesce in one as sufficient, no, not in him who is all-sufficient. And some think, when he speaks of the spirit of the holy gods, that he supposes there are some evil malignant deities, whom men are concerned to worship, only to prevent their doing them a mischief, and some who are good beneficent deities, and that by the spirit of the latter Daniel was animated. He also owns that Bel was his god still, though he had once and again acknowledged the God of Israel to be Lord of all, ch. ii. 47; iii. 29. He also applauds Daniel, not as a servant of God, but as master of the magicians (v. 9), supposing his knowledge to differ from theirs, not in kind, but only in degree; and he consulted him not as a prophet, but as a celebrated magician, so endeavouring to save the credit of the art when those blundered and were nonplussed who were masters of the art. See how close his idolatry sat to him. He has got a notion of many gods, and has chosen Bel for his god, and he cannot persuade himself to quit either his notion or his choice, though the absurdity of both had been evidenced to him, more than once, beyond contradiction. He, like other heathens, would not change his gods, though they were no gods, Jer. ii. 11. Many persist in a false way only because they think they cannot in honour leave it. See how loose his convictions sat, and how easily he had dropped them. He once called the God of Israel a God of gods, ch. ii. 47. Now he sets him upon a level with the rest of those whom he calls the holy gods. Note, If convictions be not speedily prosecuted, it is a thousand to one but in a little time they will be quite lost and forgotten. Nebuchadnezzar, not going forward with the acknowledgements he had been brought to make of the sovereignty of the true God, soon went backwards, and relapsed to the same veneration he had always had for his false gods. And yet, 2. He professes a great opinion of Daniel, whom he knows to be a servant of the true God, and of him only. He looked upon him as one that had such an insight, such a foresight, as none of his magicians had: I know that no secret troubles thee. Note, The spirit of prophecy quite outdoes the spirit of divination, even the enemies themselves being judges; for so it was adjudged here, upon a fair trial of skill.
V. The particular account he gives him of his dream.
1. He saw a stately flourishing tree, remarkable above all the trees of the wood. This tree was planted in the midst of the earth (v. 10), fitly representing him who reigned in Babylon, which was about the midst of the then known world. His dignity and eminency above all his neighbours were signified by the height of this tree, which was exceedingly great; it reached unto heaven. He over-topped those about him, and aimed to have divine honours given him; nay, he over-powered those about him, and the potent armies he had the command of, with which he carried all before him, are signified by the strength of this tree: it grew and was strong. And so much were Nebuchadnezzar and his growing greatness the talk of the nations, so much had they their eye upon him (some a jealous eye, all a wondering eye), that the sight of this tree is said to be to the end of all the earth. This tree had every thing in it that was pleasant to the eye and good for food (v. 12); The leaves thereof were fair, denoting the pomp and splendour of Nebuchadnezzar's court, which was the wonder of strangers and the glory of his own subjects. Nor was this tree for sight and state only, but for use. (1.) For protection; the boughs of it were for shelter both to the beasts and to the fowls. Princes should be a screen to their subjects from the heat and from the storm, should expose themselves to secure them, and study how to make them safe and easy. If the bramble be promoted over the trees, he invites them to come and trust in his shadow, such as it is, Judg. ix. 15. It is protection that draws allegiance. The kings of the earth are to their subjects but as the shadow of a great tree; but Christ is to his subjects as the shadow of a great rock, Isa. xxxii. 2. Nay, because that, though strong, may be cold, they are said to be hidden under the shadow of his wings (Ps. xvii. 8), where they are not only safe, but warm. (2.) For provision, The Assyrian was compared to a cedar (Ezek. xxxi. 6), which affords shadow only; but this tree here had much fruit--in it was meat for all and all flesh was fed of it. This mighty monarch, it should seem by this, not only was great, but did good; he did not impoverish, but enrich his country, and by his power and interest abroad brought wealth and trade to it. Those that exercise authority would be called benefactors (Luke xxii. 25), and the most effectual course they can take to support their authority is to be really benefactors. And see what is the best that great men, with their wealth and power can attain to, and that is to have the honour of having many to live upon them and to be maintained by them; for, as goods are increased, those are increased that eat them.
2. He heard the doom of this tree read, which he perfectly remembered, and related here, perhaps word for word as he heard it. The sentence was passed upon it by an angel, whom he saw come down from heaven, and heard proclaim this sentence aloud. This angel is here called a watcher, or watchman, not only because angels by their nature are spirits, and therefore neither slumber nor sleep, but because by their office they are ministering spirits, and attend continually to their ministrations, watching all opportunities of serving their great Master. They, as watchers, encamp round those that fear God, to deliver them, and bear them up in their hands. This angel was a messenger, or ambassador (so some read it), and a holy one. Holiness becomes God's house; therefore angels that attend and are employed by him are holy ones; they preserve the purity and rectitude of their nature, and are in every thing conformable to the divine will. Let us review the doom passed upon the tree.
(1.) Orders are given that it be cut down (v. 14); now also the axe is laid to the root of this tree. Though it is ever so high, ever so strong, that cannot secure it when its day comes to fall; the beasts and fowls, that are sheltered in and under the boughs of it, are driven away and dispersed; the branches are cropped, the leaves shaken off, and the fruit scattered. Note, Worldly prosperity in its highest degree is a very uncertain thing; and it is no uncommon thing for those that have lived in the greatest pomp and power to be stripped of all that which they trusted to and gloried in. By the turns of providence, those who made a figure become captives, those who lived in plenty, and above what they had, are reduced to straits, and live far below what they had, and those perhaps are brought to be beholden to others who once had many depending upon them and making suit to them. But the trees of righteousness, that are planted in the house of the Lord and bring forth fruit to him, shall not be cut down, nor shall their leaf wither.
(2.) Care is taken that the root be preserved (v. 15); "Leave the stump of it in the earth, exposed to all weathers. There let it lie neglected and buried in the grass. Let the beasts that formerly sheltered themselves under the boughs now repose themselves upon the stump; but that it may not be raked to pieces, nor trodden to dirt, and to show that it is yet reserved for better days, let it be hooped round with a band of iron and brass, to keep it firm." Note, God in judgment remembers mercy; and may yet have good things in store for those whose condition seems most forlorn. There is hope of a tree, if it be cut down, that it will sprout again, that through the scent of water it will bud, Job xiv. 7-9.
(3.) The meaning of this is explained by the angel himself to Nebuchadnezzar, v. 16. Whoever is the person signified by this tree he is sentenced to be deposed from the honour, state, and dignity of a man, to be deprived of the use of his reason, and to be and live like a brute, till seven times pass over him. Let a beast's heart be given unto him. This is surely the saddest and sorest of all temporal judgments, worse a thousand times than death, and though, like it, least felt by those that lie under it, yet to be dreaded and deprecated more than any other. Nay, whatever outward affliction God is pleased to lay upon us, we have reason to bear it patiently, and to be thankful that he continues to us the use of our reason and the peace of our consciences. But those proud tyrants who set their heart as the heart of God (Ezek. xxvii. 2) may justly be deprived of the heart of man, and have a beast's heart given them.
(4.) The truth of it is confirmed (v. 17); This matter is by the decree of the watchers and the demand by the word of the holy ones. God has determined it, as a righteous Judge; he has signed this edict; pursuant to his eternal counsel, the decree has gone forth, And, [1.] The angels of heaven have subscribed to it, as attesting it, approving it, and applauding it. It is by the decree of the watchers; not that the great God needs the counsel or concurrence of the angels in any thing he determines or does, but, as he uses their ministration in executing his counsels, so he is sometimes represented, after the manner of men, as if he consulted them. Whom shall I send? Isa. vi. 8. Who shall persuade Ahab? 1 Kings xxii. 20. So it denotes the solemnity of this sentence. The king's breves, or short writs, pass, Teste me ipso--in my presence; but charters used to be signed, His testibus--In the presence of us whose names are under-written; such was Nebuchadnezzar's doom; it was by the decree of the watchers. [2.] The saints on earth petitioned for it, as well as the angels in heaven: The demand is by the word of the holy ones. God's suffering people, that had long groaned under the heavy yoke of Nebuchadnezzar's tyranny, cried to him for vengeance; they made the demand, and God gave this answer to it; for, when the oppressed cry to God, he will hear, Exod. xxii. 27. Sentence was passed, in Ahab's time, that there should be no more rain, at Elijah's word, when he made intercession against Israel, 1 Kings xvii. 1.
(5.) The design of it is declared. Orders are given for the cutting down of this tree, to the intent that the living may know that the Most High rules. This judgment must be executed, to convince the unthinking, unbelieving, world, that verily there is a God that judges in the earth, a God that governs the world, that not only has a kingdom of his own in it, and administers the affairs of that kingdom, but rules also in the kingdom of men, in the dominion that one man has over another, and gives that to whomsoever he will; from him promotion comes, Ps. lxxv. 6, 7. He advances men to power and dominion that little expected it, and crosses the projects of the ambitious and aspiring. Sometimes he sets up the basest of men, and serves his own purposes by them. He sets up mean men, as David from the sheepfold; he raises the poor out of the dust, to set them among princes, Ps. cxiii. 7, 8. Nay, sometimes he sets up bad men, to be a scourge to a provoking people. Thus he can do, thus he may do, thus he often does, and gives not account of any of his matters. By humbling Nebuchadnezzar it was designed that the living should be made to know this. The dead know it, that have gone to the world of spirits, the world of retribution; they know that the Most High rules; but the living must be made to know it and lay it to heart, that they may make their peace with God before it be too late.
Thus has Nebuchadnezzar fully and faithfully related his dream, what he saw and what he heard, and then demands of Daniel the interpretation of it (v. 18), for he found that no one else was able to interpret it, but was confident that he was: For the spirit of the holy gods is in thee, or of the Holy God, the proper title of the God of Israel. Much may be expected from those that have in them the Spirit of the Holy God. Whether Nebuchadnezzar had any jealousy that it was his own doom that was read by this dream does not appear; perhaps he was so vain and secure as to imagine that it was some other prince that was a rival with him, whose fall he had the pleasing prospect of given him in this dream; but, be it for him or against him, he is very solicitous to know the true meaning of it and depends upon Daniel to give it to him. Now, When God gives us general warnings of his judgments we should be desirous to understand his mind in them, to hear the Lord's voice crying in the city.
Albert Barnes: Notes on the Bible - 1834
4:7: Then came in the magicians ... - All the words occurring here are found in Dan 2:2, and are explained in the note at that verse, except the word rendered "soothsayers." This occurs in Dan 2:27. See it explained in the note at that verse. All these words refer to the same general class of persons - those who were regarded as endued with eminent wisdom; who were supposed to be qualified to explain remarkable occurrences, to foretell the future, and to declare the will of heaven from portents and wonders. At a time when there was yet a limited Rev_elation; when the boundaries of science were not determined with accuracy; when it was not certain but that some way might be ascertained of lifting the mysterious veil from the future, and when it was an open question whether that might not be by dreams or by communication with departed spirits, or by some undisclosed secrets of nature, it was not unnatural that persons should be found who claimed that this knowledge was under their control. Such claimants to preternatural knowledge are found indeed in every age; and though a large portion of them are undoubted deceivers, yet the existence of such an order of persons should be regarded as merely the exponent of the deep and earnest desire existing in the human bosom to penetrate the mysterious future; to find something that shall disclose to man, all whose great interests lie in the future, what is yet to be. Compare the remarks at the close of Dan. 2.
And I told the dream before them ... - In their presence. In this instance he did not lay on them so hard a requisition as he did on a former occasion, when he required them not only to interpret the dream, but to tell him what it was, Dan. 2. But their pretended power here was equally vain. Whether they attempted an interpretation of this dream does not appear; but if they did, it was wholly unsatisfactory to the king himself. It would seem more probable that they supposed that the dream might have some reference to the proud monarch himself, and that, as it indicated some awful calamity, they did not dare to hazard a conjecture in regard to its meaning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: Then came: Dan 2:1, Dan 2:2
but: Dan 2:7; Isa 44:25; Jer 27:9, Jer 27:10; Ti2 3:8, Ti2 3:9
Carl Friedrich Keil and Franz Delitzsch
4:5 (4:2)
While in this state of security and peace, he was alarmed by a dream. The abrupt manner in which the matter is here introduced well illustrates the unexpected suddenness of the even itself. הרהרין, thoughts, from הרהר, to think, to meditate; in the Mishna and in Syr. images of the imagination; here, images in a dream. The words משׁכּבי על הרהרין are more properly taken as a passage by themselves with the verb, I had (I saw), supplied, than connected with the following noun to יבהלנּני. Regarding ראשׁי חזוי see under Dan 2:28. On this matter Chr. B. Michaelis has well remarked: "Licet somnii interpretationem nondum intelligeret, tamen sensit, infortunium sibi isthoc somnio portendi."
Geneva 1599
4:5 I saw a (b) dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me.
(b) This was another dream besides that which he saw of the four empires, for Daniel both declared what that dream was, and what it meant, and here he expounds this dream.
John Gill
4:5 I saw a dream which made me afraid,.... Things were represented to his fancy in a dream, as if he saw them with his eyes, as the tree, its leaves and fruit; the shaking and cutting it down to the stump, &c.; and though he did not understand the meaning of it, yet he thought it portended some evil, which threw him into a panic; he was afraid that something bad would befall him, though he knew not what: thus God can make the minds of the greatest men uneasy amidst all their glory, pride, and pleasure:
and the thoughts upon my bed and the visions of my head troubled me; the thoughts that came into his mind while he was upon his bed dreaming, and the things which were represented to his fancy in his brain, he remembered when awake, gave him a great deal of trouble and uneasiness, what should be the meaning of them, and what would be the issue and event of these things.
4:54:5: մինչեւ եկն Դանիէլ՝ որում անուն էր Բաղտասար՝ ըստ անուան աստուծոյ իմոյ. զի Հոգի Սուրբ Աստուծոյ գոյ ՚ի նմա։ Ցոր եւ ասացի[12117], [12117] Ոմանք. Որոյ անուն էր... յոր ասացի. թէ։
5 մինչեւ որ եկաւ Դանիէլը, որի անունը Բաղդասար էր ըստ իմ աստծու անուան, որովհետեւ Աստծու Սուրբ Հոգին կայ նրա մէջ: Նրան ես ասացի.
8 Վերջապէս Դանիէլը առջեւս եկաւ, որուն անունը իմ աստուծոյս անուանը համեմատ Բաղտասասար կը կոչուի եւ որուն ներսիդին սուրբ աստուածներուն հոգին կայ։ Անոր առջեւ երազը պատմեցի ու ըսի.
մինչեւ եկն Դանիէլ որում անուն էր Բաղտասար` ըստ անուան աստուծոյ իմոյ, զի Հոգի [48]Սուրբ Աստուծոյ գոյ ի նմա:

4:5: մինչեւ եկն Դանիէլ՝ որում անուն էր Բաղտասար՝ ըստ անուան աստուծոյ իմոյ. զի Հոգի Սուրբ Աստուծոյ գոյ ՚ի նմա։ Ցոր եւ ասացի[12117],
[12117] Ոմանք. Որոյ անուն էր... յոր ասացի. թէ։
5 մինչեւ որ եկաւ Դանիէլը, որի անունը Բաղդասար էր ըստ իմ աստծու անուան, որովհետեւ Աստծու Սուրբ Հոգին կայ նրա մէջ: Նրան ես ասացի.
8 Վերջապէս Դանիէլը առջեւս եկաւ, որուն անունը իմ աստուծոյս անուանը համեմատ Բաղտասասար կը կոչուի եւ որուն ներսիդին սուրբ աստուածներուն հոգին կայ։ Անոր առջեւ երազը պատմեցի ու ըսի.
zohrab-1805▾ eastern-1994▾ western am▾
4:84:5 Наконец вошел ко мне Даниил, которому имя было Валтасар, по имени бога моего, и в котором дух святаго Бога; ему рассказал я сон.
4:13 ἐθεώρουν θεωρεω observe ἐν εν in τῷ ο the ὕπνῳ υπνος slumber; sleep μου μου of me; mine καὶ και and; even ἰδοὺ ιδου see!; here I am ἄγγελος αγγελος messenger ἀπεστάλη αποστελλω send off / away ἐν εν in ἰσχύι ισχυς force ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven
4:6 וּ û וְ and מִנִּי֙ minnˌî מִן from שִׂ֣ים śˈîm שׂים place טְעֵ֔ם ṭᵊʕˈēm טְעֵם sense לְ lᵊ לְ to הַנְעָלָ֣ה hanʕālˈā עלל enter קָֽדָמַ֔י qˈāḏāmˈay קֳדָם before לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole חַכִּימֵ֣י ḥakkîmˈê חַכִּים wise בָבֶ֑ל vāvˈel בָּבֶל Babylon דִּֽי־ dˈî- דִּי [relative] פְשַׁ֥ר fᵊšˌar פְּשַׁר interpretation חֶלְמָ֖א ḥelmˌā חֵלֶם dream יְהֹֽודְעֻנַּֽנִי׃ yᵊhˈôḏᵊʕunnˈanî ידע know
4:6. et per me propositum est decretum ut introducerentur in conspectu meo cuncti sapientes Babylonis et ut solutionem somnii indicarent mihiThen I set forth a decree, that all the wise men of Babylon should be brought in before me, and that they should shew me the interpretation of the dream.
6. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream.
4:6. And so a decree was established by me, that all of the wise men of Babylon should be brought in before me, and that they should reveal to me the answer to the dream.
4:6. Therefore made I a decree to bring in all the wise [men] of Babylon before me, that they might make known unto me the interpretation of the dream.
But at the 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 before him I told the dream:

4:5 Наконец вошел ко мне Даниил, которому имя было Валтасар, по имени бога моего, и в котором дух святаго Бога; ему рассказал я сон.
4:13
ἐθεώρουν θεωρεω observe
ἐν εν in
τῷ ο the
ὕπνῳ υπνος slumber; sleep
μου μου of me; mine
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἄγγελος αγγελος messenger
ἀπεστάλη αποστελλω send off / away
ἐν εν in
ἰσχύι ισχυς force
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
4:6
וּ û וְ and
מִנִּי֙ minnˌî מִן from
שִׂ֣ים śˈîm שׂים place
טְעֵ֔ם ṭᵊʕˈēm טְעֵם sense
לְ lᵊ לְ to
הַנְעָלָ֣ה hanʕālˈā עלל enter
קָֽדָמַ֔י qˈāḏāmˈay קֳדָם before
לְ lᵊ לְ to
כֹ֖ל ḵˌōl כֹּל whole
חַכִּימֵ֣י ḥakkîmˈê חַכִּים wise
בָבֶ֑ל vāvˈel בָּבֶל Babylon
דִּֽי־ dˈî- דִּי [relative]
פְשַׁ֥ר fᵊšˌar פְּשַׁר interpretation
חֶלְמָ֖א ḥelmˌā חֵלֶם dream
יְהֹֽודְעֻנַּֽנִי׃ yᵊhˈôḏᵊʕunnˈanî ידע know
4:6. et per me propositum est decretum ut introducerentur in conspectu meo cuncti sapientes Babylonis et ut solutionem somnii indicarent mihi
Then I set forth a decree, that all the wise men of Babylon should be brought in before me, and that they should shew me the interpretation of the dream.
4:6. And so a decree was established by me, that all of the wise men of Babylon should be brought in before me, and that they should reveal to me the answer to the dream.
4:6. Therefore made I a decree to bring in all the wise [men] of Babylon before me, that they might make known unto me the interpretation of the dream.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:8: But at the last - After the others had shown that they could not interpret the dream. Why Daniel was not called with the others does not appear; nor is it said in what manner he was at last summoned into the presence of the king. It is probable that his skill on a former occasion Dan. 2 was remembered, and that when all the others showed that they had no power to interpret the dream, he was called in by Nebuchadnezzar. The Latin Vulgate renders this, Donee collega ingressus est - "until a colleague entered." The Greek, ἕως heō s, "until." Aquila and Symmachus render it, "until another entered before me, Daniel." The common version expresses the sense of the Chaldee with sufficient accuracy, though a more literal translation would be, "until afterward."
Whose name was Belteshazzar - That is, this was the name which he bore at court, or which had been given him by the Chaldeans. See the note at Dan 1:7.
According to the name of my god - That is, the name of my god Bel, or Belus, is incorporated in the name given to him. This is referred to here, probably, to show the propriety of thus invoking his aid; because he bore the name of the god whom the monarch had adored. There would seem to be a special fitness in summoning him before him, to explain what was supposed to be an intimation of the will of the god whom he worshipped. There is a singular, though not unnatural, mixture of the sentiments of paganism and of the true religion in the expressions which this monarch uses in this chapter. He had been a pagan all his life; yet he had had some knowledge of the true God, and had been made to feel that he was worthy of universal adoration and praise, Dan. 2. That, in this state of mind, he should alternately express such sentiments as were originated by paganism, and those which spring from just views of God, is not unnatural or improbable.
And in whom is the spirit of the holy gods - It is not easy to determine whom he meant by the holy gods. It would seem probable that this was such language as was dictated by the fact that he had been an idolater. He had been brought to feel that the God whom Daniel worshipped, and by whose aid he had been enabled to interpret the dream, was a true God, and was worthy of universal homage; but perhaps his ideas were still much confused, and he only regarded him as superior to all others, though he did not intend to deny the real existence of others. It might be true, in his apprehension, that there were other gods, though the God of Daniel was supreme, and perhaps he meant to say that the spirit of all the gods was in Daniel; that in an eminent degree he was the favorite of heaven, and that he was able to interpret any communication which came from the invisible world. It is perhaps unnecessary to observe here that the word spirit has no intended reference to the Holy Spirit. It is probably used with reference to the belief that the gods were accustomed to impart wisdom and knowledge to certain men, and may mean that the very spirit of wisdom and knowledge which dwelt in the gods themselves seemed to dwell in the bosom of Daniel.
And before him I told the dream - Not requiring him, as he did before Dan. 2, to state both the dream and its meaning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: Belteshazzar: Dan 1:7, Dan 5:12; Isa 46:1; Jer 50:2
and in: Dan 4:9, Dan 4:18, Dan 2:11, Dan 5:11, Dan 5:14; Num 11:17-30; Isa 63:11
Carl Friedrich Keil and Franz Delitzsch
4:6 (4:3-6)
Therefore Nebuchadnezzar commanded the wise men of Babylon (Dan 2:2) to be called to him, that they might interpret to him the dream. But they could not do so, although on this occasion he only asked them to give the interpretation, and not, as in Dan 2:2, at the same time the dream itself. Instead of the Kethiv עללין, the Keri here and at Dan 5:8 gives the contracted form עלּין, which became possible only by the shortening of , as in חשׁחן Dan 3:16. The form אחרין is differently explained; apparently it must be the plur. masc. instead of אחרן, and אחרין עד, to the last, a circumlocution of the adverb at last. That אחרין means posterus, and אחרן alius, Hitzig has not yet furnished the proof. The question, wherefore Daniel came only when the Chaldean wise men could not interpret the dream, is not answered satisfactorily by the remark of Zndel, p. 16, that it was the natural course that first they should be called who by virtue of their wisdom should interpret the dream, and that then, after their wisdom had failed, Daniel should be called, who had gained for himself a name by revelations not proceeding from the class of the Magi. For if Nebuchadnezzar had still the events of Daniel 2 in view, he would without doubt have called him forthwith, since it certainly did not come into his mind, in his anxiety on account of his dream, first to try the natural wisdom of his Magi. The objection offered by Hitzig, that the king does not go at once to his chief magician, v. 6 (Dan 4:9), who had already (Daniel 2) shown himself to be the best interpreter of dreams, is not thereby confuted; still less is it by the answer that the custom was not immediately to call the president of the Magi (Jahn), or that in the haste he was not at once thought of (Hv.). Though it may have been the custom not to call the chief president in every particular case, yet a dream by the king, which had filled him with terror, was an altogether unusual occurrence. If Daniel, therefore, was in this case first called only when the natural wisdom of the Magi had proved its inadequacy, the reason of this was, either that Nebuchadnezzar had forgotten what had occurred several years before (Daniel 2), and since the chief president of the wise men was only in special cases called on for counsel, therefore only the incorporated cultivators of the magician's art were called, and only when these could not accomplish that which was asked of them was the chief president Daniel required to come, - or it lay in this, that the king, afraid of receiving an unwelcome answer, purposely adopted the course indicated. Kranichfeld has decided in favour of this latter supposition. "The king," he thinks, "knew from the dream itself that the tree (v. 8 [Dan 4:11]) reaching unto heaven and extending to the end of the whole earth represented a royal person ruling the earth, who could come to ruin on account of the God of the Jews, and would remain in his ruin till there was an acknowledgment of the Almighty; cf. vv. 13, 14, (Dan 4:16, Dan 4:17). There was this reason for the king's keeping Daniel the Jew at a distance from this matter of the dream. Without doubt he would think himself intended by the person concerned in the dream; and since the special direction which the dream took (Dan 4:14) set forth as its natural point of departure an actual relation corresponding to that of the king to the God of Daniel, it must have occasioned to him a well-grounded fear (cf. Dan 4:24), as in the case of Ahab, the idolater, towards Micah, the prophet of Jehovah (cf. 3Kings 22:8), of a severe judgment, leading him to treat with any other regarding his matter rather than with Daniel." For the establishment of this view Kranichfeld refers to the "king's subsequent address to Daniel, designed especially to appease and captivate (vv. 5, 6 [Dan 4:8, Dan 4:9]), as well as the visibly mild and gentle deportment of the king toward the worshipper of the God of the Jews." This proceeding tending to captivate appears in the appellation, Daniel, whose name was Belteshazzar, according to the name of my god; for Nebuchadnezzar, by the addition of a name of honour in commemoration of the celebrated god of the kingdom, intended to show favour toward him, as also in the expression which follows, In whom is the spirit of the holy gods, which Nebuchadnezzar repeats in the address. But neither in the one nor the other of these considerations can we perceive the intention of specially captivating and appeasing the Jew Daniel; - not in the latter of these expressions, for two reasons: 1. because Nebuchadnezzar uses the expression not merely in the address to Daniel, but also in the references to him which go before; had he designed it to captivate him, he would have used these words of honour only in the address to him; 2. because the expression, "in whom is the spirit of the holy gods," is so truly heathenish, that the Jew, who knew only one God, could not feel himself specially flattered by having the spirit of the holy gods ascribed to him.
If Nebuchadnezzar had had the intention of gaining the favour of Daniel, he would certainly, according to his confession (Dan 2:47), have attributed to him the spirit of the God of gods, the Lord of lords, - a confession which even as a heathen he could utter. We cannot give the king so little credit for understanding as to suppose that he meant to show
(Note: Calvin here rightly remarks: non dubium est, quin hoc nomen graviter vulneraverit animum prophetae.)
a special favour to Daniel, who held so firmly the confession of his father's God, by reminding him that he had given him the name Belteshazzar after the name of his god Bel, whom the Jews abhorred as an idol. Thus the reminding him of this name, as well as the saying that he possessed the spirit of the holy gods, is not accounted for by supposing that he intended to appease and captivate Daniel. In showing the unsatisfactoriness of this interpretation of these expressions, we have set aside also the explanation of the reason, which is based upon it, why Daniel was called in to the king only after the Chaldean wise men; and other weighty considerations can also be adduced against it. First, the edict contains certainly nothing which can give room to the conjecture that Nebuchadnezzar entertained no true confidence, but much rather want of confidence, in him. The comparison of Nebuchadnezzar also with king Ahab in his conduct toward the prophet Micah is not suitable, because Ahab was not a mere polytheist as Nebuchadnezzar, but much rather, like Antiochus Epiphanes, persecuted the servants of Jehovah in his kingdom, and at the instigation of his heathenish wife Jezebel wished to make the worship of Baal the only religion of his kingdom. Finally, the relation of the dream does not indicate that Nebuchadnezzar, if he knew or suspected that the dream referred to himself as ruler over the whole earth, thought that he would come to ruin because of the God of the Jews. For that this does not follow from v. 14 (Dan 4:17), is shown not only by the divine visitation that happened to the king, as mentioned in v. 27 (Dan 4:30) in fulfilment of the dream, but also by the exhortation to the king with which Daniel closes the interpretation, "to break off sin by righteousness, and his iniquities by showing mercy to the poor" (v. 24 [v. 27]).
Thus there only remains this supposition, that the former revelations of God to the king had passed away from his heart and his memory; which was not surprising in the successful founder and ruler of a world-kingdom, if we consider that from twenty-five to thirty years must have passed away since Daniel interpreted to him his dream in the second year of his reign, and from ten to fifteen had passed since the miracle of the deliverance of the three from the burning fiery furnace. But if those earlier revelations of God were obscured in his heart by the fulness of his prosperity, and for ten years Daniel had no occasion to show himself to him as a revealer of divine secrets, then it is not difficult to conceive how, amid the state of disquietude into which the dream recorded in this chapter had brought him, he only gave the command to summon all the wise men of Babylon without expressly mentioning their president, so that they came to him first, and Daniel was called only when the natural wisdom of the Chaldeans had shown itself helpless.
The naming of Daniel by his Hebrew name in the manifesto, intended for all the people of the kingdom as well as for the Jews, is simply intended, as in Dan 2:29, to designate the interpreter of the dream, as distinguished from the native wise men of Babylon, as a Jew, and at the same time as a worshipper of the most high God; and by the addition, "whose name is Belteshazzar, according to the name of my god," Nebuchadnezzar intends to indicate that Daniel by this name was brought into fellowship with his chief god Bel, and that not only as a worshipper of the God of the Jews, but also of the great god Bel, he had become a partaker of the spirit of the holy gods. But by the holy gods Nebuchadnezzar does not understand Jehovah, the Holy One, deriving this predicate "holy," as M. Geier says, ex theologia Isralitica, and the plur. "gods" denoting, as Calovius supposes, the mysterium pluralitatis personarum; but he speaks of the holy gods, as Jerome, Calvin, and Grotius supposed, as a heathen (ut idololatra) in a polytheistic sense. For that the revelation of supernatural secrets belonged to the gods, and that the man who had this power must possess the spirit of the gods, all the heathen acknowledged. Thus Pharaoh (Gen 41:38) judged regarding Joseph, and thus also the Chaldeans say to Nebuchadnezzar (Dan 2:11) that only the gods could know his dream. The truth lying at the foundation of this belief was acknowledged by Joseph before Pharaoh, as also by Daniel before the Chaldean king, for both of them declared before the heathen kings that the interpretation of their dreams was not in the power of man, but could come only from God (Gen 41:16; Dan 2:28). But when in the case before us Nebuchadnezzar speaks of the holy gods, he means by the expression the ἀγαθοδαίμονες as opposed to the κακοδαίμονες, using the word holy of the good gods, probably from his conversation with Daniel on the subject.
In the address, Dan 4:6, he calls Belteshazzar חרטמּיּא רב, master of the magicians, probably from the special branch of Chaldean wisdom with which Daniel was particularly conversant, at the same time that he was chief president over all the magicians. אנס, to oppress, to compel any one, to do violence to him; here, to make trouble, difficulty.
John Gill
4:6 Therefore made I a decree,.... Published a proclamation; signifying it was his mind and will
to bring in all the wise men of Babylon before him; all together, supposing that one or other of them, or by consulting together, would be able to explain things to his satisfaction, and make him more easy:
that they might make known unto me the interpretation of the dream; for though they could not tell the interpretation of his former dream, because he could not relate to them the dream itself; which, if he could, they promised him the interpretation; but now he could remember it, and therefore might expect they would make known the interpretation of it to him.
Robert Jamieson, A. R. Fausset and David Brown
4:6 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.
4:64:6: թէ Բաղտասար իշխան՝ գիտեա՛ զոր ես տեսի. գիտեմ եթէ Հոգի Սուրբ Աստուծոյ գոյ ՚ի քեզ, եւ ամենայն խորհուրդք ո՛չ ծածկին ՚ի քէն. արդ լո՛ւր դու զտեսիլ երազոյն իմոյ զոր տեսի, եւ զմեկնութիւն նորա ասասցե՛ս ինձ[12118]։ [12118] Ոմանք. Իշխան՝ գիտեա՛ զոր ես գիտեմ, եթէ։ Ուր Ոսկան. Իշխան գիտաց, զոր ես։
6 «Բաղդասա՛ր իշխան, իմացի՛ր այն, ինչ ես տեսայ: Գիտեմ, որ Աստծու Սուրբ Հոգին կայ քո մէջ, եւ բոլոր գաղտնիքները յայտնի են քեզ: Արդ, լսի՛ր դու իմ տեսած երազի, իմ տեսիլքի մասին, եւ նրա մեկնութիւնը կ’ասես ինձ:
9 ‘Ո՛վ մոգերուն իշխանը Բաղտասասար, որովհետեւ գիտեմ որ քու ներսիդիդ սուրբ աստուածներու հոգին կայ ու ոեւէ գաղտնիքը լուծելը քեզի դժուար չէ։ Երազս պատմեմ, լսէ՛ եւ զայն մեկնէ՛։
ցոր եւ ասացի թէ` Բաղտասար իշխան, գիտեա զոր ես տեսի. գիտեմ եթէ Հոգի Սուրբ Աստուծոյ`` գոյ ի քեզ, եւ ամենայն խորհուրդք ոչ [49]ծածկին ի քէն``. արդ լուր դու զտեսիլ երազոյն իմոյ զոր տեսի, եւ զմեկնութիւն նորա ասասցես ինձ:

4:6: թէ Բաղտասար իշխան՝ գիտեա՛ զոր ես տեսի. գիտեմ եթէ Հոգի Սուրբ Աստուծոյ գոյ ՚ի քեզ, եւ ամենայն խորհուրդք ո՛չ ծածկին ՚ի քէն. արդ լո՛ւր դու զտեսիլ երազոյն իմոյ զոր տեսի, եւ զմեկնութիւն նորա ասասցե՛ս ինձ[12118]։
[12118] Ոմանք. Իշխան՝ գիտեա՛ զոր ես գիտեմ, եթէ։ Ուր Ոսկան. Իշխան գիտաց, զոր ես։
6 «Բաղդասա՛ր իշխան, իմացի՛ր այն, ինչ ես տեսայ: Գիտեմ, որ Աստծու Սուրբ Հոգին կայ քո մէջ, եւ բոլոր գաղտնիքները յայտնի են քեզ: Արդ, լսի՛ր դու իմ տեսած երազի, իմ տեսիլքի մասին, եւ նրա մեկնութիւնը կ’ասես ինձ:
9 ‘Ո՛վ մոգերուն իշխանը Բաղտասասար, որովհետեւ գիտեմ որ քու ներսիդիդ սուրբ աստուածներու հոգին կայ ու ոեւէ գաղտնիքը լուծելը քեզի դժուար չէ։ Երազս պատմեմ, լսէ՛ եւ զայն մեկնէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
4:94:6 Валтасар, глава мудрецов! я знаю, что в тебе дух святаго Бога, и никакая тайна не затрудняет тебя; объясни мне видения сна моего, который я видел, и значение его.
4:14 καὶ και and; even ἐφώνησε φωνεω call; crow καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἐκκόψατε εκκοπτω cut out; cut off αὐτὸ αυτος he; him καὶ και and; even καταφθείρατε καταφθειρω decompose; corrupt αὐτό αυτος he; him προστέτακται προστασσω ordain; order γὰρ γαρ for ἀπὸ απο from; away τοῦ ο the ὑψίστου υψιστος highest; most high ἐκριζῶσαι εκριζοω uproot καὶ και and; even ἀχρειῶσαι αχρειοω become unprofitable αὐτό αυτος he; him
4:7 בֵּ bē בְּ in אדַ֣יִן ʔḏˈayin אֱדַיִן then עָלִּ֗יןעללין *ʕollˈîn עלל enter חַרְטֻמַיָּא֙ ḥarṭumayyˌā חַרְטֹּם magician אָֽשְׁפַיָּ֔א ʔˈāšᵊfayyˈā אָשַׁף enchanter כַּשְׂדָּאֵ֖יכשׂדיא *kaśdāʔˌê כַּשְׂדָּי Chaldaean וְ wᵊ וְ and גָזְרַיָּ֑א ḡozrayyˈā גזר cut וְ wᵊ וְ and חֶלְמָ֗א ḥelmˈā חֵלֶם dream אָמַ֤ר ʔāmˈar אמר say אֲנָה֙ ʔᵃnˌā אֲנָה I קֳדָ֣מֵיהֹ֔ון qᵒḏˈāmêhˈôn קֳדָם before וּ û וְ and פִשְׁרֵ֖הּ fišrˌēh פְּשַׁר interpretation לָא־ lā- לָא not מְהֹודְעִ֥ין mᵊhôḏᵊʕˌîn ידע know לִֽי׃ lˈî לְ to
4:7. tunc ingrediebantur arioli magi Chaldei et aruspices et somnium narravi in conspectu eorum et solutionem eius non indicaverunt mihiThen came in the diviners, the wise men, the Chaldeans, and the soothsayers, and I told the dream before them: but they did not shew me the interpretation thereof.
7. Then came in the magicians, the enchanters, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof.
4:7. Then the seers, the astrologers, the Chaldeans, and the soothsayers entered, and I explained about the dream in their presence, but they did not reveal its answer to me.
4:7. Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof.
O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods [is] in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof:

4:6 Валтасар, глава мудрецов! я знаю, что в тебе дух святаго Бога, и никакая тайна не затрудняет тебя; объясни мне видения сна моего, который я видел, и значение его.
4:14
καὶ και and; even
ἐφώνησε φωνεω call; crow
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ἐκκόψατε εκκοπτω cut out; cut off
αὐτὸ αυτος he; him
καὶ και and; even
καταφθείρατε καταφθειρω decompose; corrupt
αὐτό αυτος he; him
προστέτακται προστασσω ordain; order
γὰρ γαρ for
ἀπὸ απο from; away
τοῦ ο the
ὑψίστου υψιστος highest; most high
ἐκριζῶσαι εκριζοω uproot
καὶ και and; even
ἀχρειῶσαι αχρειοω become unprofitable
αὐτό αυτος he; him
4:7
בֵּ בְּ in
אדַ֣יִן ʔḏˈayin אֱדַיִן then
עָלִּ֗יןעללין
*ʕollˈîn עלל enter
חַרְטֻמַיָּא֙ ḥarṭumayyˌā חַרְטֹּם magician
אָֽשְׁפַיָּ֔א ʔˈāšᵊfayyˈā אָשַׁף enchanter
כַּשְׂדָּאֵ֖יכשׂדיא
*kaśdāʔˌê כַּשְׂדָּי Chaldaean
וְ wᵊ וְ and
גָזְרַיָּ֑א ḡozrayyˈā גזר cut
וְ wᵊ וְ and
חֶלְמָ֗א ḥelmˈā חֵלֶם dream
אָמַ֤ר ʔāmˈar אמר say
אֲנָה֙ ʔᵃnˌā אֲנָה I
קֳדָ֣מֵיהֹ֔ון qᵒḏˈāmêhˈôn קֳדָם before
וּ û וְ and
פִשְׁרֵ֖הּ fišrˌēh פְּשַׁר interpretation
לָא־ lā- לָא not
מְהֹודְעִ֥ין mᵊhôḏᵊʕˌîn ידע know
לִֽי׃ lˈî לְ to
4:7. tunc ingrediebantur arioli magi Chaldei et aruspices et somnium narravi in conspectu eorum et solutionem eius non indicaverunt mihi
Then came in the diviners, the wise men, the Chaldeans, and the soothsayers, and I told the dream before them: but they did not shew me the interpretation thereof.
7. Then came in the magicians, the enchanters, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof.
4:7. Then the seers, the astrologers, the Chaldeans, and the soothsayers entered, and I explained about the dream in their presence, but they did not reveal its answer to me.
4:7. Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. 7-14. Содержание сновидения Навуходоносора проникнуто мировоззрением и духом того времени. У древних народов дерево считалось и являлось символом человеческой жизни. Высокое, раскидистое дерево означало человека могущественного и величественного; дерево зеленеющее - человека благоденствующего, и наоборот, иссохшее дерево было символом человека, потерявшего свое прежнее величие, срубленное означало человека, так или иначе уничтоженного, стертого с лица земли (Пс 1:3; Ис 6:13; Иер 17:8; Иез 17:22; 19:10; Ам 2:9). В частности, дерево служило эмблемой ассиро-вавилонского царства. В качестве символа человека дерево выступает также и в известном сновидении Астиага. Такой же точно смысл имеет данный образ и в сновидении Навуходоносора. Прямое указание на это находится в словах Бодрствующего об отнятии у корня дерева человеческого сердца и даровании ему сердца звериного (4:12-13), - лишении человеческих чувств, стремлений и сообщении чувств животных, что может быть сделано только с человеком. Равным образом и пророк Даниил считает виденное Навуходоносором дерево символом этого царя во всем блеске и величии его царствования (17-19).

Вполне соответствуют воззрениям Навуходоносора и такие подробности сновидения, как явление "Бодрствующих и Святых", сходящих с небес на землю (10, 14: ст.). По излагаемому Диодором Сицилийским учению вавилонян, в мире планетных божеств различались божества верховные и божества второстепенные, подчиненные первым, так называемые "qeoi boulaioi" - боги советники. Одна половина этих богов советников имела смотрение за странами подземными, другая бодрственно смотрела за тем, что совершается на земле между людьми и на небе. Последние и выступают в сновидении под именем "Бодрствующих". Они, как видит далее Навуходоносор, произносят над ним приговор (ст. 14). Выраженная этой подробностью идея божественного суда не была чужда вавилонянам. По свидетельству того же Диодора Сицилийского, они не верили в судьбу и случай, а приписывали все события "точно определенному суду богов". И сообразно подобным верованиям на древних вавилонских памятниках встречается изображение бога Бела в положении судьи, окруженного низшими божествами.
Albert Barnes: Notes on the Bible - 1834
4:9: O Belteshazzar, master of the magicians - "Master," in the sense that he was first among them, or was superior to them all. Or, perhaps, he still retained office at the head of this class of men - the office to which he had been appointed when he interpreted the former dream, Dan 2:48. The word rendered "master" (רב rab) is that which was applied to a teacher, a chief, or a great man among the Jews - from where came the title "rabbi." Compare Dan 2:48; Dan 5:11.
Because I know that the spirit of the holy gods is in thee - This he had learned by the skill which he had shown in interpreting his dream on former occasion, Dan. 2.
And no secret troubleth thee - That is, so troubles you that you cannot explain it; it is not beyond your power to disclose its signification. The word rendered "secret" (רז r̂ az) occurs in Dan 2:18-19, Dan 2:27-30, Dan 2:47. It is not elsewhere found. It means what is hidden, and has reference here to the concealed truth or intimation of the Divine will couched under a dream. The word rendered "troubleth thee" (אנס 'â nas) means, to urge, to press, to compel; and the idea here is, than it did not so "press" upon him as to give him anxiety. It was an easy matter for him to disclose its meaning. Greek, "No mystery is beyond your power" - ὀυκ ἀδυνατεῖ σε ouk adunatei se.
Tell me the visions of my dream - The nature of the vision, or the purport of what I have seen. He seems to have desired to know what sort of a vision he should regard this to be, as well as its interpretation - whether as an intimation of the Divine will, or as an ordimary dream. The Greek and Arabic render this, "Hear the vision of my dream, and tell me the interpretation thereof." This accords better with the probable meaning of the passage, though the word "hear" is not in the Chaldee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: master: Dan 1:20, Dan 2:48, Dan 5:11
the spirit: Dan 4:8; Gen 41:38; Sa1 4:8
no secret: Dan 4:5, Dan 2:3; Gen 11:6-8; Isa 33:18, Isa 54:14; Eze 28:3
tell: Dan 4:18, Dan 2:4, Dan 2:5; Gen 40:9-19, Gen 41:15-36; Jdg 7:13-15
Geneva 1599
4:7 Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but (c) they did not make known unto me the interpretation thereof.
(c) In that he sent abroad to others, whose ignorance in times past he had experienced, and left Daniel who was ever ready at hand, it declares the nature of the ungodly, who never seek for the servants of God unless they absolutely have to, and then they flatter to a great extent.
John Gill
4:7 Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers,.... See Gill on Dan 2:2,
and I told the dream before them, but they did not make known unto me the interpretation thereof; because they could not; before they pretended, if the dream was told, they could give the interpretation of it; but now, though it was told, they could not do it; which shows the vanity of their art, the falsehood of their pretensions, and that they were but jugglers and impostors.
4:74:7: Տեսանէի յանկողնի իմում, եւ ահա ծա՛ռ մի ՚ի մէջ երկրի. եւ բարձրութիւն նորա բազում յոյժ։
7 Իմ անկողնում տեսնում էի, որ ահա կար մի ծառ հողի մէջ, եւ նա շատ-շատ բարձր էր.
10 «Իմ անկողնիս մէջ գլխուս տեսիլքները ասոնք էին։ Ես կը տեսնէի, որ երկրի մէջ ծառ մը կար։ Ան շատ բարձր էր։
[50]Տեսանէի յանկողնի իմում``, եւ ահա ծառ մի ի մէջ երկրի, եւ բարձրութիւն նորա բազում յոյժ:

4:7: Տեսանէի յանկողնի իմում, եւ ահա ծա՛ռ մի ՚ի մէջ երկրի. եւ բարձրութիւն նորա բազում յոյժ։
7 Իմ անկողնում տեսնում էի, որ ահա կար մի ծառ հողի մէջ, եւ նա շատ-շատ բարձր էր.
10 «Իմ անկողնիս մէջ գլխուս տեսիլքները ասոնք էին։ Ես կը տեսնէի, որ երկրի մէջ ծառ մը կար։ Ան շատ բարձր էր։
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4:104:7 Видения же головы моей на ложе моем были такие: я видел, вот, среди земли дерево весьма высокое.
4:15 καὶ και and; even οὕτως ουτως so; this way εἶπε επω say; speak ῥίζαν ριζα root μίαν εις.1 one; unit ἄφετε αφιημι dismiss; leave αὐτοῦ αυτος he; him ἐν εν in τῇ ο the γῇ γη earth; land ὅπως οπως that way; how μετὰ μετα with; amid τῶν ο the θηρίων θηριον beast τῆς ο the γῆς γη earth; land ἐν εν in τοῖς ο the ὄρεσι ορος mountain; mount χόρτον χορτος grass; plant ὡς ως.1 as; how βοῦς βους ox νέμηται νεμω graze
4:8 וְ wᵊ וְ and עַ֣ד ʕˈaḏ עַד until אָחֳרֵ֡ין ʔoḥᵒrˈên אָחֳרֵין at last עַל֩ ʕˌal עלל enter קָֽדָמַ֨י qˈāḏāmˌay קֳדָם before דָּנִיֵּ֜אל dāniyyˈēl דָּנִיֵּאל Daniel דִּֽי־ dˈî- דִּי [relative] שְׁמֵ֤הּ šᵊmˈēh שֻׁם name בֵּלְטְשַׁאצַּר֙ bēlᵊṭšaṣṣˌar בֵּלְטְשַׁאצַּר Belteshazzar כְּ kᵊ כְּ like שֻׁ֣ם šˈum שֻׁם name אֱלָהִ֔י ʔᵉlāhˈî אֱלָהּ god וְ wᵊ וְ and דִ֛י ḏˈî דִּי [relative] רֽוּחַ־ rˈûₐḥ- רוּחַ wind אֱלָהִ֥ין ʔᵉlāhˌîn אֱלָהּ god קַדִּישִׁ֖ין qaddîšˌîn קַדִּישׁ holy בֵּ֑הּ bˈēh בְּ in וְ wᵊ וְ and חֶלְמָ֖א ḥelmˌā חֵלֶם dream קָֽדָמֹ֥והִי qˈāḏāmˌôhî קֳדָם before אַמְרֵֽת׃ ʔamrˈēṯ אמר say
4:8. donec collega ingressus est in conspectu meo Danihel cuius nomen Balthasar secundum nomen dei mei qui habet spiritum deorum sanctorum in semet ipso et somnium coram eo locutus sumTill their colleague, Daniel, came in before me, whose name is Baltassar, according to the name of my god, who hath in him the spirit of the holy gods: and I told the dream before him.
8. But at the 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, ,
4:8. And then their colleague came in before me, Daniel, (whose name is Belteshazzar according to the name of my god,) who has the spirit of the holy gods within his very self, and I told the dream directly to him.
4:8. But at the 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 before him I told the dream, [saying],
Thus [were] the visions of mine head in my bed; I saw, and behold a tree in the midst of the earth, and the height thereof [was] great:

4:7 Видения же головы моей на ложе моем были такие: я видел, вот, среди земли дерево весьма высокое.
4:15
καὶ και and; even
οὕτως ουτως so; this way
εἶπε επω say; speak
ῥίζαν ριζα root
μίαν εις.1 one; unit
ἄφετε αφιημι dismiss; leave
αὐτοῦ αυτος he; him
ἐν εν in
τῇ ο the
γῇ γη earth; land
ὅπως οπως that way; how
μετὰ μετα with; amid
τῶν ο the
θηρίων θηριον beast
τῆς ο the
γῆς γη earth; land
ἐν εν in
τοῖς ο the
ὄρεσι ορος mountain; mount
χόρτον χορτος grass; plant
ὡς ως.1 as; how
βοῦς βους ox
νέμηται νεμω graze
4:8
וְ wᵊ וְ and
עַ֣ד ʕˈaḏ עַד until
אָחֳרֵ֡ין ʔoḥᵒrˈên אָחֳרֵין at last
עַל֩ ʕˌal עלל enter
קָֽדָמַ֨י qˈāḏāmˌay קֳדָם before
דָּנִיֵּ֜אל dāniyyˈēl דָּנִיֵּאל Daniel
דִּֽי־ dˈî- דִּי [relative]
שְׁמֵ֤הּ šᵊmˈēh שֻׁם name
בֵּלְטְשַׁאצַּר֙ bēlᵊṭšaṣṣˌar בֵּלְטְשַׁאצַּר Belteshazzar
כְּ kᵊ כְּ like
שֻׁ֣ם šˈum שֻׁם name
אֱלָהִ֔י ʔᵉlāhˈî אֱלָהּ god
וְ wᵊ וְ and
דִ֛י ḏˈî דִּי [relative]
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
אֱלָהִ֥ין ʔᵉlāhˌîn אֱלָהּ god
קַדִּישִׁ֖ין qaddîšˌîn קַדִּישׁ holy
בֵּ֑הּ bˈēh בְּ in
וְ wᵊ וְ and
חֶלְמָ֖א ḥelmˌā חֵלֶם dream
קָֽדָמֹ֥והִי qˈāḏāmˌôhî קֳדָם before
אַמְרֵֽת׃ ʔamrˈēṯ אמר say
4:8. donec collega ingressus est in conspectu meo Danihel cuius nomen Balthasar secundum nomen dei mei qui habet spiritum deorum sanctorum in semet ipso et somnium coram eo locutus sum
Till their colleague, Daniel, came in before me, whose name is Baltassar, according to the name of my god, who hath in him the spirit of the holy gods: and I told the dream before him.
8. But at the 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, ,
4:8. And then their colleague came in before me, Daniel, (whose name is Belteshazzar according to the name of my god,) who has the spirit of the holy gods within his very self, and I told the dream directly to him.
4:8. But at the 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 before him I told the dream, [saying],
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Adam Clarke: Commentary on the Bible - 1831
4:10: I saw - a tree - This vision Nebuchadnezzar says made him afraid. What a mercy it is that God has hidden futurity from us! Were he to show every man the lot that is before him, the misery of the human race would be complete.
Great men and princes are often represented, in the language of the prophets, under the similitude of trees; see Eze 17:5, Eze 17:6; Eze 31:3, etc.; Jer 22:15; Psa 1:3; Psa 37:35.
Albert Barnes: Notes on the Bible - 1834
4:10: Thus were the visions of my head in my bed - These are the things which I saw upon my bed. When he says that they were the "visions of his head," he states a doctrine which was then doubtless regarded as the truth, that the head is the seat of thought.
I saw - Margin, "was seeing." Chaldee, "seeing I saw." The phrase would imply attentive and calm contemplation. It was not a flitting vision; it was an object which he contemplated deliberately so as to retain a distinct remembrance of its form and appearance.
And, behold, a tree in the midst of the earth - Occupying a central position on the earth. It seems to have been by itself - remote from any forest: to have stood alone. Its central position, no less than its size and proportions, attracted his attention. Such a tree, thus towering to the heavens, and sending out its branches afar, and affording a shade to the beasts of the field, and a home to the fowls of heaven Dan 4:12, was a striking emblem of a great and mighty monarch, and it undoubtedly occurred to Nebuchadnezzar at once that the vision had some reference to himself. Thus in Eze 31:3, the Assyrian king is compared with a magnificent cedar: "Behold, the Assyrian was a cedar in Lebanon, with fair branches, and with a shadowing shroud, and of a high stature, and his top was among the thick boughs." Compare also Eze 17:22-24, where "the high tree and the green tree" refer probably to Nebuchadnezzar. See the note at Isa 2:13. Compare Isa 10:18-19; Jer 22:7, Jer 22:23. Homer often compares his heroes to trees. Hector, felled by a stone, is compared with an oak overthrown by a thunderbolt. The fall of Simoisius is compared by him to that of a poplar, and that of Euphorbus to the fall of a beautiful olive. Nothing is more obvious than the comparison of a hero with a lofty tree of the forest, and hence, it was natural for Nebuchadnezzar to suppose that this vision had a reference to himself.
And the height thereof was great - In the next verse it is said to have reached to heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: saw: Chal, was seeing
a tree: This represented his exceedingly prosperous condition, the height of his exaltation, the extent of his dominions and renown, the splendour of his kingdom, the multitude of his subjects who received protection from him, and the peace and plenty they enjoyed. Dan 4:20-26; Psa 37:35, Psa 37:36; Isa 10:33, Isa 10:34; Jer 12:2; Ezek. 31:3-18
Geneva 1599
4:8 But at the last Daniel came in before me, whose name [was] (d) Belteshazzar, according to the name of my god, and in whom [is] the spirit of the holy gods: and before him I told the dream, [saying],
(d) This no doubt was a great grief to Daniel not only to have his name changed, but to be called by the name of a vile idol, which thing Nebuchadnezzar did to make him forget the true religion of God.
John Gill
4:8 But at the last Daniel came in before me,.... Whether sent for or no is not clear; the reason why he came not with the rest might be because he did not associate with them; nor did they care he should be among them, and present at this time; and it may be the king had forgot the knowledge he had of dreams; or, however, did not choose to send for him until he had tried all his wise men; and so it was ordered by the providence of God, and which is the chief reason of all, that he should come last, that the skill of the magicians might appear first to be baffled, and that Daniel, or rather Daniel's God, might be more known, and might be glorified:
whose name was Belteshazzar, according to the name of my god; so called by him and his courtiers, after the name of his god Bel, with which this name of Daniel begins; See Gill on Dan 1:7,
and in whom is the spirit of the holy gods: meaning either the holy angels, as Saadiah or speaking in his Heathenish manner, having imbibed the notion of many gods, some holy, and some impure; or it may be, speaking in the dialect of the Jews, he may mean the one true God who is holy, and from whom alone is the spirit of prophecy or of foretelling things to come; which he knew by former experience Daniel had:
and before him I told the dream, saying; as follows:
Robert Jamieson, A. R. Fausset and David Brown
4:8 Belteshazzar--called so from the god Bel or Belus (see on Dan 1:7).
4:84:8: Մեծացաւ ծառն եւ զօրացաւ, եւ բարձրութիւն նորա եհա՛ս մինչեւ յերկինս, եւ լայնութիւն նորա ՚ի ծագս ամենայն երկրի։
8 ծառը մեծացաւ, զօրացաւ. նրա բարձրութիւնը հասաւ մինչեւ երկինք, եւ նրա լայնութիւնը՝ աշխարհի բոլոր կողմերը:
11 Այն ծառը մեծցաւ եւ ուժովցաւ ու անոր բարձրութիւնը մինչեւ երկինք հասաւ ու անիկա բոլոր երկրի ծայրերէն կը տեսնուէր։
Մեծացաւ ծառն եւ զօրացաւ, եւ բարձրութիւն նորա եհաս մինչեւ յերկինս, եւ [51]լայնութիւն նորա ի ծագս ամենայն երկրի:

4:8: Մեծացաւ ծառն եւ զօրացաւ, եւ բարձրութիւն նորա եհա՛ս մինչեւ յերկինս, եւ լայնութիւն նորա ՚ի ծագս ամենայն երկրի։
8 ծառը մեծացաւ, զօրացաւ. նրա բարձրութիւնը հասաւ մինչեւ երկինք, եւ նրա լայնութիւնը՝ աշխարհի բոլոր կողմերը:
11 Այն ծառը մեծցաւ եւ ուժովցաւ ու անոր բարձրութիւնը մինչեւ երկինք հասաւ ու անիկա բոլոր երկրի ծայրերէն կը տեսնուէր։
zohrab-1805▾ eastern-1994▾ western am▾
4:114:8 Большое было это дерево и крепкое, и высота его достигала до неба, и оно видимо было до краев всей земли.
4:16 καὶ και and; even ἀπὸ απο from; away τῆς ο the δρόσου δροσος the οὐρανοῦ ουρανος sky; heaven τὸ ο the σῶμα σωμα body αὐτοῦ αυτος he; him ἀλλοιωθῇ αλλοιοω and; even ἑπτὰ επτα seven ἔτη ετος year βοσκηθῇ βοσκω pasture; feed σὺν συν with; [definite object marker] αὐτοῖς αυτος he; him
4:9 בֵּלְטְשַׁאצַּר֮ bēlᵊṭšaṣṣar בֵּלְטְשַׁאצַּר Belteshazzar רַ֣ב rˈav רַב chief חַרְטֻמַיָּא֒ ḥarṭumayyˌā חַרְטֹּם magician דִּ֣י׀ dˈî דִּי [relative] אֲנָ֣ה ʔᵃnˈā אֲנָה I יִדְעֵ֗ת yiḏʕˈēṯ ידע know דִּ֠י dˌî דִּי [relative] ר֣וּחַ rˈûₐḥ רוּחַ wind אֱלָהִ֤ין ʔᵉlāhˈîn אֱלָהּ god קַדִּישִׁין֙ qaddîšîn קַדִּישׁ holy בָּ֔ךְ bˈāḵ בְּ in וְ wᵊ וְ and כָל־ ḵol- כֹּל whole רָ֖ז rˌāz רָז secret לָא־ lā- לָא not אָנֵ֣ס ʔānˈēs אנס subdue לָ֑ךְ lˈāḵ לְ to חֶזְוֵ֨י ḥezwˌê חֱזוּ vision חֶלְמִ֧י ḥelmˈî חֵלֶם dream דִֽי־ ḏˈî- דִּי [relative] חֲזֵ֛ית ḥᵃzˈêṯ חזה see וּ û וְ and פִשְׁרֵ֖הּ fišrˌēh פְּשַׁר interpretation אֱמַֽר׃ ʔᵉmˈar אמר say
4:9. Balthasar princeps ariolorum quem ego scio quod spiritum deorum sanctorum habeas in te et omne sacramentum non est inpossibile tibi visiones somniorum meorum quas vidi et solutionem eorum narraBaltassar, prince of the diviners, because I know that thou hast in thee the spirit of the holy gods, and that no secret is impossible to thee, tell me the visions of my dreams that I have seen, and the interpretation of them?
9. O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.
4:9. Belteshazzar, leader of the seers, since I know that you have in you the spirit of the holy gods, and that no mystery is unreachable to you, explain to me the visions of my dreams, which I saw, and the solution to them.
4:9. O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods [is] in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.
The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth:

4:8 Большое было это дерево и крепкое, и высота его достигала до неба, и оно видимо было до краев всей земли.
4:16
καὶ και and; even
ἀπὸ απο from; away
τῆς ο the
δρόσου δροσος the
οὐρανοῦ ουρανος sky; heaven
τὸ ο the
σῶμα σωμα body
αὐτοῦ αυτος he; him
ἀλλοιωθῇ αλλοιοω and; even
ἑπτὰ επτα seven
ἔτη ετος year
βοσκηθῇ βοσκω pasture; feed
σὺν συν with; [definite object marker]
αὐτοῖς αυτος he; him
4:9
בֵּלְטְשַׁאצַּר֮ bēlᵊṭšaṣṣar בֵּלְטְשַׁאצַּר Belteshazzar
רַ֣ב rˈav רַב chief
חַרְטֻמַיָּא֒ ḥarṭumayyˌā חַרְטֹּם magician
דִּ֣י׀ dˈî דִּי [relative]
אֲנָ֣ה ʔᵃnˈā אֲנָה I
יִדְעֵ֗ת yiḏʕˈēṯ ידע know
דִּ֠י dˌî דִּי [relative]
ר֣וּחַ rˈûₐḥ רוּחַ wind
אֱלָהִ֤ין ʔᵉlāhˈîn אֱלָהּ god
קַדִּישִׁין֙ qaddîšîn קַדִּישׁ holy
בָּ֔ךְ bˈāḵ בְּ in
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
רָ֖ז rˌāz רָז secret
לָא־ lā- לָא not
אָנֵ֣ס ʔānˈēs אנס subdue
לָ֑ךְ lˈāḵ לְ to
חֶזְוֵ֨י ḥezwˌê חֱזוּ vision
חֶלְמִ֧י ḥelmˈî חֵלֶם dream
דִֽי־ ḏˈî- דִּי [relative]
חֲזֵ֛ית ḥᵃzˈêṯ חזה see
וּ û וְ and
פִשְׁרֵ֖הּ fišrˌēh פְּשַׁר interpretation
אֱמַֽר׃ ʔᵉmˈar אמר say
4:9. Balthasar princeps ariolorum quem ego scio quod spiritum deorum sanctorum habeas in te et omne sacramentum non est inpossibile tibi visiones somniorum meorum quas vidi et solutionem eorum narra
Baltassar, prince of the diviners, because I know that thou hast in thee the spirit of the holy gods, and that no secret is impossible to thee, tell me the visions of my dreams that I have seen, and the interpretation of them?
9. O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.
4:9. Belteshazzar, leader of the seers, since I know that you have in you the spirit of the holy gods, and that no mystery is unreachable to you, explain to me the visions of my dreams, which I saw, and the solution to them.
4:9. O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods [is] in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:11: The tree grew - Or the tree was "great" - רבה rebâ h. It does not mean that the tree grew while he was looking at it so as to reach to the heaven, but that it stood before him in all its glory, its top reaching to the sky, and its branches extending afar.
And was strong - It was well-proportioned, with a trunk adapted to its height, and to the mass of boughs and foliage which it bore. The strength here refers to its trunk, and to the fact that it seemed fixed firmly in the earth.
And the height thereof reached unto heaven - To the sky; to the region of the clouds. The comparison of trees reaching to heaven is common in Greek and Latin authors. - Grotius. Compare Virgil's description of Fame.
"Mox sese attollit in auras,
Ingrediturque solo, et caput inter nubila condit." -
"AEn. iv. 176
And the sight thereof to the end of all the earth - It could be seen, or was visible in all parts of the earth. The Greek here for "sight" is κῦτος kutos, "breadth, capaciousness." Herodotus ("Polymnia") describes a vision remarkably similar to this, as indicative of a wide and universal monarchy, respecting Xerxes:
"After these things there was a third vision in his sleep, which the magicians (μάγοι magoi) hearing of, said that it pertained to all the earth, and denoted that all men would be subject to him. The vision was this: Xerxes seemed to be crowned with a branch of laurel, and the branches of laurel seemed to extend through all the earth." The vision which Nebuchadnezzar had here, of a tree so conspicuous as to be seen from any part of the world, was one that would be naturally applied to a sovereign having a universal sway.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: reached: Dan 4:21, Dan 4:22; Gen 11:4; Deu 9:1; Mat 11:23
Geneva 1599
4:9 O Belteshazzar, (e) master of the magicians, because I know that the spirit of the holy gods [is] in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.
(e) Which also was a great grief to the Prophet, to be numbered among the sorcerers and men whose practices were wicked and contrary to God's word.
John Gill
4:9 O Belteshazzar, master of the magicians,.... So he called him, either because he excelled them in knowledge, and was greater than they, as Jacchiades; though not of their rank and order, which Daniel would have scorned to have been among, and reckoned of; so that this would have been no compliment, but a grief unto him; or because he was appointed by the king chief over them, and even over their governors; See Gill on Dan 2:48,
because I know that the spirit of the holy gods is in thee; See Gill on Dan 4:8;
and no secret troubleth thee; any ways perplexes thy mind to find it out; it is easy to thee to come at; it gives thee no manner of trouble to get knowledge of it; there is no secret hidden from thee; all is plain before thee, and with the utmost facility canst thou reveal it:
tell me the visions of my dream that I have seen; that is, the meaning of them; for the king remembered this his dream, and afterwards tells it very particularly:
and the interpretation of it; it may be rendered, "that is, the interpretation of it" (h); for that only was what the king wanted.
(h) "id est, interpretationem ejus", Junius & Tremellius, Broughtonus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
4:9 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 Is 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.
4:94:9: Տերեւ նորա գեղեցիկ, եւ պտուղ նորա բազում. եւ կերակուր ամենայնի ՚ի նմա. ՚ի ներքոյ նորա բնակեալ էին գազանք վայրի. եւ յոստս նորա հանգուցեալ էին թռչունք երկնից. եւ ՚ի նմանէ կերակրէր ամենայն մարմին[12119]։ [12119] Ոմանք. Եւ պտուղ նորա բազում յոյժ. եւ կերակուր ամենայն ՚ի նմա։
9 Նրա տերեւը գեղեցիկ էր, եւ նրա պտուղը՝ առատ: Բոլորի կերակուրը նրանից էր: Վայրի գազաններ էին ապրում նրա տակ, ճիւղերին հանգստանում էին երկնքի թռչունները, եւ նրանից էր կերակրւում ամէն մարմնաւոր արարած:
12 Անոր տերեւները գեղեցիկ ու պտուղը առատ էր։ Անոր վրայ ամենուն համար կերակուր կար։ Դաշտի անասունները անոր շուքին տակ կը նստէին ու երկնքի թռչունները անոր ոստերուն վրայ կը բնակէին։ Ամէն մարմին անկէ կը կերակրուէր։
Տերեւ նորա գեղեցիկ, եւ պտուղ նորա բազում, եւ կերակուր ամենայնի ի նմա. ի ներքոյ նորա բնակեալ էին գազանք վայրի, եւ յոստս նորա հանգուցեալ էին թռչունք երկնից, եւ ի նմանէ կերակրէր ամենայն մարմին:

4:9: Տերեւ նորա գեղեցիկ, եւ պտուղ նորա բազում. եւ կերակուր ամենայնի ՚ի նմա. ՚ի ներքոյ նորա բնակեալ էին գազանք վայրի. եւ յոստս նորա հանգուցեալ էին թռչունք երկնից. եւ ՚ի նմանէ կերակրէր ամենայն մարմին[12119]։
[12119] Ոմանք. Եւ պտուղ նորա բազում յոյժ. եւ կերակուր ամենայն ՚ի նմա։
9 Նրա տերեւը գեղեցիկ էր, եւ նրա պտուղը՝ առատ: Բոլորի կերակուրը նրանից էր: Վայրի գազաններ էին ապրում նրա տակ, ճիւղերին հանգստանում էին երկնքի թռչունները, եւ նրանից էր կերակրւում ամէն մարմնաւոր արարած:
12 Անոր տերեւները գեղեցիկ ու պտուղը առատ էր։ Անոր վրայ ամենուն համար կերակուր կար։ Դաշտի անասունները անոր շուքին տակ կը նստէին ու երկնքի թռչունները անոր ոստերուն վրայ կը բնակէին։ Ամէն մարմին անկէ կը կերակրուէր։
zohrab-1805▾ eastern-1994▾ western am▾
4:124:9 Листья его прекрасные, и плодов на нем множество, и пища на нем для всех; под ним находили тень полевые звери, и в ветвях его гнездились птицы небесные, и от него питалась всякая плоть.
4:17 ἕως εως till; until ἂν αν perhaps; ever γνῷ γινωσκω know τὸν ο the κύριον κυριος lord; master τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἐξουσίαν εξουσια authority; influence ἔχειν εχω have; hold πάντων πας all; every τῶν ο the ἐν εν in τῷ ο the οὐρανῷ ουρανος sky; heaven καὶ και and; even τῶν ο the ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even ὅσα οσος as much as; as many as ἂν αν perhaps; ever θέλῃ θελω determine; will ποιεῖ ποιεω do; make ἐν εν in αὐτοῖς αυτος he; him [a] ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine ἐξεκόπη εκκοπτω cut out; cut off ἐν εν in ἡμέρᾳ ημερα day μιᾷ εις.1 one; unit καὶ και and; even ἡ ο the καταφθορὰ καταφθορα he; him ἐν εν in ὥρᾳ ωρα hour μιᾷ εις.1 one; unit τῆς ο the ἡμέρας ημερα day καὶ και and; even οἱ ο the κλάδοι κλαδος branch αὐτοῦ αυτος he; him ἐδόθησαν διδωμι give; deposit εἰς εις into; for πάντα πας all; every ἄνεμον ανεμος gale καὶ και and; even εἱλκύσθη ελκυω draw; drag καὶ και and; even ἐρρίφη ριπτω fling; disperse καὶ και and; even τὸν ο the χόρτον χορτος grass; plant τῆς ο the γῆς γη earth; land μετὰ μετα with; amid τῶν ο the θηρίων θηριον beast τῆς ο the γῆς γη earth; land ἤσθιε εσθιω eat; consume καὶ και and; even εἰς εις into; for φυλακὴν φυλακη prison; watch παρεδόθη παραδιδωμι betray; give over καὶ και and; even ἐν εν in πέδαις πεδη leg iron καὶ και and; even ἐν εν in χειροπέδαις χειροπεδη of brass ἐδέθη δεω bind; tie ὑπ᾿ υπο under; by αὐτῶν αυτος he; him σφόδρα σφοδρα vehemently; tremendously ἐθαύμασα θαυμαζω wonder ἐπὶ επι in; on πᾶσι πας all; every τούτοις ουτος this; he καὶ και and; even ὁ ο the ὕπνος υπνος slumber; sleep μου μου of me; mine ἀπέστη αφιστημι distance; keep distance ἀπὸ απο from; away τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight μου μου of me; mine
4:10 וְ wᵊ וְ and חֶזְוֵ֥י ḥezwˌê חֱזוּ vision רֵאשִׁ֖י rēšˌî רֵאשׁ head עַֽל־ ʕˈal- עַל upon מִשְׁכְּבִ֑י miškᵊvˈî מִשְׁכַּב bed חָזֵ֣ה ḥāzˈē חזה see הֲוֵ֔ית hᵃwˈêṯ הוה be וַ wa וְ and אֲל֥וּ ʔᵃlˌû אֲלוּ behold אִילָ֛ן ʔîlˈān אִילָן tree בְּ bᵊ בְּ in גֹ֥וא ḡˌô גֹּוא interior אַרְעָ֖א ʔarʕˌā אֲרַע earth וְ wᵊ וְ and רוּמֵ֥הּ rûmˌēh רוּם height שַׂגִּֽיא׃ śaggˈî שַׂגִּיא much
4:10. visio capitis mei in cubili meo videbam et ecce arbor in medio terrae et altitudo eius nimiaThis was the vision of my head in my bed: I saw, and behold a tree in the midst of the earth, and the height thereof was exceeding great.
10. Thus were the visions of my head upon my bed: I saw, and behold a tree in the midst of the earth, and the height thereof was great.
4:10. This was the vision of my head on my bed. I looked, and behold, a tree in the middle of the earth, and its height was exceedingly great.
4:10. Thus [were] the visions of mine head in my bed; I saw, and behold a tree in the midst of the earth, and the height thereof [was] great.
The leaves thereof [were] fair, and the fruit thereof much, and in it [was] meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it:

4:9 Листья его прекрасные, и плодов на нем множество, и пища на нем для всех; под ним находили тень полевые звери, и в ветвях его гнездились птицы небесные, и от него питалась всякая плоть.
4:17
ἕως εως till; until
ἂν αν perhaps; ever
γνῷ γινωσκω know
τὸν ο the
κύριον κυριος lord; master
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ἐξουσίαν εξουσια authority; influence
ἔχειν εχω have; hold
πάντων πας all; every
τῶν ο the
ἐν εν in
τῷ ο the
οὐρανῷ ουρανος sky; heaven
καὶ και and; even
τῶν ο the
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
θέλῃ θελω determine; will
ποιεῖ ποιεω do; make
ἐν εν in
αὐτοῖς αυτος he; him

[a]
ἐνώπιόν ενωπιος in the face; facing
μου μου of me; mine
ἐξεκόπη εκκοπτω cut out; cut off
ἐν εν in
ἡμέρᾳ ημερα day
μιᾷ εις.1 one; unit
καὶ και and; even
ο the
καταφθορὰ καταφθορα he; him
ἐν εν in
ὥρᾳ ωρα hour
μιᾷ εις.1 one; unit
τῆς ο the
ἡμέρας ημερα day
καὶ και and; even
οἱ ο the
κλάδοι κλαδος branch
αὐτοῦ αυτος he; him
ἐδόθησαν διδωμι give; deposit
εἰς εις into; for
πάντα πας all; every
ἄνεμον ανεμος gale
καὶ και and; even
εἱλκύσθη ελκυω draw; drag
καὶ και and; even
ἐρρίφη ριπτω fling; disperse
καὶ και and; even
τὸν ο the
χόρτον χορτος grass; plant
τῆς ο the
γῆς γη earth; land
μετὰ μετα with; amid
τῶν ο the
θηρίων θηριον beast
τῆς ο the
γῆς γη earth; land
ἤσθιε εσθιω eat; consume
καὶ και and; even
εἰς εις into; for
φυλακὴν φυλακη prison; watch
παρεδόθη παραδιδωμι betray; give over
καὶ και and; even
ἐν εν in
πέδαις πεδη leg iron
καὶ και and; even
ἐν εν in
χειροπέδαις χειροπεδη of brass
ἐδέθη δεω bind; tie
ὑπ᾿ υπο under; by
αὐτῶν αυτος he; him
σφόδρα σφοδρα vehemently; tremendously
ἐθαύμασα θαυμαζω wonder
ἐπὶ επι in; on
πᾶσι πας all; every
τούτοις ουτος this; he
καὶ και and; even
ο the
ὕπνος υπνος slumber; sleep
μου μου of me; mine
ἀπέστη αφιστημι distance; keep distance
ἀπὸ απο from; away
τῶν ο the
ὀφθαλμῶν οφθαλμος eye; sight
μου μου of me; mine
4:10
וְ wᵊ וְ and
חֶזְוֵ֥י ḥezwˌê חֱזוּ vision
רֵאשִׁ֖י rēšˌî רֵאשׁ head
עַֽל־ ʕˈal- עַל upon
מִשְׁכְּבִ֑י miškᵊvˈî מִשְׁכַּב bed
חָזֵ֣ה ḥāzˈē חזה see
הֲוֵ֔ית hᵃwˈêṯ הוה be
וַ wa וְ and
אֲל֥וּ ʔᵃlˌû אֲלוּ behold
אִילָ֛ן ʔîlˈān אִילָן tree
בְּ bᵊ בְּ in
גֹ֥וא ḡˌô גֹּוא interior
אַרְעָ֖א ʔarʕˌā אֲרַע earth
וְ wᵊ וְ and
רוּמֵ֥הּ rûmˌēh רוּם height
שַׂגִּֽיא׃ śaggˈî שַׂגִּיא much
4:10. visio capitis mei in cubili meo videbam et ecce arbor in medio terrae et altitudo eius nimia
This was the vision of my head in my bed: I saw, and behold a tree in the midst of the earth, and the height thereof was exceeding great.
10. Thus were the visions of my head upon my bed: I saw, and behold a tree in the midst of the earth, and the height thereof was great.
4:10. This was the vision of my head on my bed. I looked, and behold, a tree in the middle of the earth, and its height was exceedingly great.
4:10. Thus [were] the visions of mine head in my bed; I saw, and behold a tree in the midst of the earth, and the height thereof [was] great.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:12: The leaves thereof were fair - Were beautiful. That is, they were abundant, and green, and there were no signs of decay. Everything indicated a vigorous and healthy growth - a tree in its full beauty and majesty - a striking emblem of a monarch in his glory.
And the fruit thereof much - It was loaded with fruit - showing that the tree was in its full vigour.
And in it was meat for all - Food for all, for so the word meat was formerly used. This would indicate the dependence of the multitudes on him whom the tree represented, and would also denote that he was a liberal dispenser of his favors.
The beasts of the field had shadow under it - Found a grateful shade under it in the burning heat of noon - a striking emblem of the blessings of a monarchy affording protection, and giving peace to all under it.
And the fowls of the heaven dwelt in the boughs thereof - The fowls of the air. They built their nests and reared their young there undisturbed, another striking emblem of the protection afforded under the great monarchy designed to be represented.
And all flesh was fed of it - All animals; all that lived. It furnished protection, a home, and food for all. Bertholdt renders this, "all men." In the Greek Codex Chisianus there is the following version or paraphrase given of this passage: "Its vision was great, its top reached to the heaven, and its breadth (κῦτος kutos) to the clouds - they filled the things (τὰ ta) under the heaven - there was a sun and moon, they dwelt in it, and enlightened all the earth."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: the beasts: Jer 27:6, Jer 27:7; Eze 17:23, Eze 31:6
shadow: Lam 4:20
the fowls: Mar 13:32; Luk 13:19
Carl Friedrich Keil and Franz Delitzsch
4:10 (4:7-8)
Nebuchadnezzar in these verses tells his dream. The first part of v. 10 is an absolute nominal sentence: the visions of my head lying upon my bed, then I saw, etc. - A tree stood in the midst of the earth. Although already very high, yet it became always the greater and the stronger, so that it reached eve unto heaven and was visible to the ends of the earth. V. 11. The perf. רבה and תּקיף express not its condition, but its increasing greatness and strength. In the second hemistich the imperf. ימטא, as the form of the striving movement, corresponds to them. Daniel B. Michaelis properly remarks, that Nebuchadnezzar saw the tree gradually grow and become always the stronger. חזות, the sight, visibleness. Its visibility reached unto the ends of the earth. The lxx have correctly ἡ ὅρασις αὑτοῦ; so the Vulgate; while Theodotion, with τὸ κύτος αὐτοῦ, gives merely the sense, its largeness, or dome. Hitzig altogether improperly refers to the Arab. ḥawzah; for ḥwzh, from ḥwz, corresponds neither with the Hebr. חזה, nor does it mean extent, but comprehension, embracing, enclosure, according to which the meanings, tractus, latus, regio, given in the Arab. Lex., are to be estimated.
Geneva 1599
4:10 Thus [were] the visions of mine head in my bed; I saw, and behold a (f) tree in the midst of the earth, and the height thereof [was] great.
(f) By the tree is signified the dignity of a king whom God ordains to be a defence for every type of man, and whose state is profitable for mankind.
John Gill
4:10 Thus were the visions of mine head in my bed,.... So things appeared to my fancy thus; they ran in my head or brain in a dream in my bed, as if I saw them with my eyes, as follows; for so I thought,
I saw, and behold a tree in the midst of the earth; an emblem of a powerful prince well settled, and strongly supported in his power and government; so the Assyrian monarch, Ezek 31:3 and here Nebuchadnezzar himself, as it is afterwards explained; who was well established in his monarchy, the metropolis of which was Babylon; and which stood pretty much in the midst of the then known world:
and the height thereof was great; taller than trees in common; denoting the superiority of the Babylonian monarch over all kings and kingdoms of the earth.
Robert Jamieson, A. R. Fausset and David Brown
4:10 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.
4:104:10: Տեսանէի ՚ի տեսլեան գիշերոյ յանկողնի իմում, եւ ահա զուարթուն եւ սուրբ իջանէր յերկնից.
10 Իմ անկողնում, գիշերային տեսիլքում տեսնում էի, որ ահա երկնքից իջնում էր մի սուրբ Հրեշտակ,
13 Երազիս մէջ տեսայ, որ երկնքէն սուրբ պահապան մը* իջաւ։
Տեսանէի ի տեսլեան [52]գիշերոյ յանկողնի իմում, եւ ահա [53]զուարթուն եւ սուրբ իջանէր յերկնից:

4:10: Տեսանէի ՚ի տեսլեան գիշերոյ յանկողնի իմում, եւ ահա զուարթուն եւ սուրբ իջանէր յերկնից.
10 Իմ անկողնում, գիշերային տեսիլքում տեսնում էի, որ ահա երկնքից իջնում էր մի սուրբ Հրեշտակ,
13 Երազիս մէջ տեսայ, որ երկնքէն սուրբ պահապան մը* իջաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:134:10 И видел я в видениях головы моей на ложе моем, и вот, нисшел с небес Бодрствующий и Святый.
4:18 καὶ και and; even ἀναστὰς ανιστημι stand up; resurrect τὸ ο the πρωὶ πρωι early ἐκ εκ from; out of τῆς ο the κοίτης κοιτη lying down; relations μου μου of me; mine ἐκάλεσα καλεω call; invite τὸν ο the Δανιηλ δανιηλ Daniēl; Thanil τὸν ο the ἄρχοντα αρχων ruling; ruler τῶν ο the σοφιστῶν σοφιστης and; even τὸν ο the ἡγούμενον ηγεομαι lead; consider τῶν ο the κρινόντων κρινω judge; decide τὰ ο the ἐνύπνια ενυπνιον dream καὶ και and; even διηγησάμην διηγεομαι narrate; describe αὐτῷ αυτος he; him τὸ ο the ἐνύπνιον ενυπνιον dream καὶ και and; even ὑπέδειξέ υποδεικνυμι give an example; indicate μοι μοι me πᾶσαν πας all; every τὴν ο the σύγκρισιν συγκρισις he; him
4:11 רְבָ֥ה rᵊvˌā רבה grow אִֽילָנָ֖א ʔˈîlānˌā אִילָן tree וּ û וְ and תְקִ֑ף ṯᵊqˈif תקף be strong וְ wᵊ וְ and רוּמֵהּ֙ rûmˌēh רוּם height יִמְטֵ֣א yimṭˈē מטא come לִ li לְ to שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven וַ wa וְ and חֲזֹותֵ֖הּ ḥᵃzôṯˌēh חֲזֹות appearance לְ lᵊ לְ to סֹ֥וף sˌôf סֹוף end כָּל־ kol- כֹּל whole אַרְעָֽא׃ ʔarʕˈā אֲרַע earth
4:11. magna arbor et fortis et proceritas eius contingens caelum aspectus illius erat usque ad terminos universae terraeThe tree was great and strong, and the height thereof reached unto heaven: the sight thereof was even to the ends of all the earth.
11. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth.
4:11. The tree was great and strong, and its height reached up to heaven. It could be seen all the way to the ends of the entire earth.
4:11. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth:
I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven:

4:10 И видел я в видениях головы моей на ложе моем, и вот, нисшел с небес Бодрствующий и Святый.
4:18
καὶ και and; even
ἀναστὰς ανιστημι stand up; resurrect
τὸ ο the
πρωὶ πρωι early
ἐκ εκ from; out of
τῆς ο the
κοίτης κοιτη lying down; relations
μου μου of me; mine
ἐκάλεσα καλεω call; invite
τὸν ο the
Δανιηλ δανιηλ Daniēl; Thanil
τὸν ο the
ἄρχοντα αρχων ruling; ruler
τῶν ο the
σοφιστῶν σοφιστης and; even
τὸν ο the
ἡγούμενον ηγεομαι lead; consider
τῶν ο the
κρινόντων κρινω judge; decide
τὰ ο the
ἐνύπνια ενυπνιον dream
καὶ και and; even
διηγησάμην διηγεομαι narrate; describe
αὐτῷ αυτος he; him
τὸ ο the
ἐνύπνιον ενυπνιον dream
καὶ και and; even
ὑπέδειξέ υποδεικνυμι give an example; indicate
μοι μοι me
πᾶσαν πας all; every
τὴν ο the
σύγκρισιν συγκρισις he; him
4:11
רְבָ֥ה rᵊvˌā רבה grow
אִֽילָנָ֖א ʔˈîlānˌā אִילָן tree
וּ û וְ and
תְקִ֑ף ṯᵊqˈif תקף be strong
וְ wᵊ וְ and
רוּמֵהּ֙ rûmˌēh רוּם height
יִמְטֵ֣א yimṭˈē מטא come
לִ li לְ to
שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven
וַ wa וְ and
חֲזֹותֵ֖הּ ḥᵃzôṯˌēh חֲזֹות appearance
לְ lᵊ לְ to
סֹ֥וף sˌôf סֹוף end
כָּל־ kol- כֹּל whole
אַרְעָֽא׃ ʔarʕˈā אֲרַע earth
4:11. magna arbor et fortis et proceritas eius contingens caelum aspectus illius erat usque ad terminos universae terrae
The tree was great and strong, and the height thereof reached unto heaven: the sight thereof was even to the ends of all the earth.
11. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth.
4:11. The tree was great and strong, and its height reached up to heaven. It could be seen all the way to the ends of the entire earth.
4:11. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:13: A watcher and a holy one - These are both angels; but, according to the Chaldean oracles, of different orders. They appear, according to their opinions, to be a kind of judges of human actions who had the power of determining the lot of men; see Dan 4:17.
Albert Barnes: Notes on the Bible - 1834
4:13: I saw in the visions of my head upon my bed - In the visions that passed before me as I lay upon my bed, Dan 4:10.
And, behold, a watcher and an holy one - Or rather, perhaps, "even a holy one;" or, "who was a holy one." He evidently does not intend to refer to two beings, a "watcher," and "one who was holy;" but he means to designate the character of the watcher, that he was holy, or that he was one of the class of "watchers" who were ranked as holy - as if there were others to whom the name "watcher" might be applied who were not holy. So Bertholdt, "not two, but only one, who was both a watcher, and was holy; one of those known as watchers and as holy ones." The copulative ו (v) and may be so used as to denote not an additional one or thing, but to specify something in addition to, or in explanation of, what the name applied would indicate. Compare Sa1 28:3 : "In Ramah, even (ו v) in his own city." Sa1 17:40 : "and put them in a shepherd's bag which he had, even (ו v) in a scrip."
Compare Psa 68:9 (10); Amo 3:11; Amo 4:10; Jer 15:13; Isa 1:13; Isa 13:14; Isa 57:11; Ecc 8:2. - Gesenius, "Lex." The word rendered "watcher" (עיר ‛ı̂ yr) is rendered in the Vulgate vigil; in the Greek of Theodotion the word is retained without an attempt to translate it - εἴρ eir; the Codex Chisianus has ἄγγελος angelos - "an angel was sent in his strength from heaven." The original word (עיר ‛ı̂ yr) means, properly, "a watcher," from עיר ‛ı̂ yr, to be hot and ardent; then to be lively, or active, and then to awake, to be awake, to be awake at night, to watch. Compare Sol 5:2; Mal 2:12. The word used here is employed to denote one who watches, only in this chapter of Daniel, Dan 4:13, Dan 4:17, Dan 4:23. It is in these places evidently applied to the angels, but "why" this term is used is unknown. Gesenius ("Lex.") supposes that it is given to them as watching over the souls of men.
Jerome (in loc.) says that the reason why the name is given is because they always watch, and are prepared to do the will of God. According to Jerome, the Greek ἴρις iris as applied to the rainbow, and which seems to be a heavenly being sent down to the earth, is derived from this word. Compare the "Iliad," ii. 27. Theodoret says that the name is given to an angel, to denote that the angel is without a body - ἀσώματον asō maton - "for he that is encompassed with a body is the servant of sleep, but he that is free from a body is superior to the necessity of sleep." The term "watchers," as applied to the celestial beings, is of Eastern origin, and not improbably was derived from Persia. "The seven Amhaspands received their name on account of their great, holy eyes, and so, generally, all the heavenly Izeds watch in the high heaven over the world and the souls of men, and on this account are called the watchers of the world." - Zendavesta, as quoted by Bertholdt, in loc. "The Bun-Dehesh, a commentary on the Zendavesta, contains an extract from it, which shows clearly the name and object of the watchers in the ancient system of Zoroaster. It runs thus: "Ormuzd has set four "watchers" in the four parts of the heavens, to keep their eye upon the host of the stars.
They are bound to keep watch over the hosts of the celestial stars. One stands here as the watcher of his circle; the other there. He has placed them at such and such posts, as watchers over such and such a circle of the heavenly regions; and this by his own power and might. Tashter guards the east, Statevis watches the west, Venant the south, and Haftorang the north." - Rhode, Die heilige Sage des Zendvolks, p. 267, as quoted by Prof. Stuart., in loc. "The epithet "good" is probably added here to distinguish this class of watchers from the "bad" ones, for Ahriman, the evil genius, had "Archdeves" and "Deves," who corresponded in rank with the Amhaspands and Izeds of the Zendavesta, and who "watched" to do evil as anxiously as the others did to do good." - Prof. Stuart. It is not improbable that these terms, as applicable to celestial beings, would be known in the kingdom of Babylon, and nothing is more natural than that it should be so used in this book. It is not found in any of the books of pure Hebrew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: in the: Dan 4:5, Dan 4:10, Dan 7:1 a watcher. Either a holy angel, or a divine person, called a watcher, as watching over the affairs of men. Dan 4:17, Dan 4:23; Psa 103:20
an holy: Dan 8:13; Deu 33:2; Psa 89:7; Zac 14:5; Mat 25:31; Mar 1:24; Luk 4:34; Jde 1:14; Rev 14:10
John Gill
4:11 The tree grew, and was strong,.... Grew higher and broader, taller and thicker, increased in boughs and branches, and became strong and stable, that no winds nor storms could move it: this shows the increasing power of Nebuchadnezzar, the enlargement of his dominions, and the stability of his empire:
and the height thereof reached unto heaven; higher than any on earth; expressive of his dominion over all nations and people of the earth; or of his ambition of deity itself; and so Saadiah illustrates it by Is 14:14. "I will ascend above the heights of the clouds &c.":
and the sight thereof to the end of the earth: being so high, it was seen afar off; the fame of this great monarch reached to the ends of the earth; the eyes of all were turned to him; some looking upon him with wonder, others with envy.
4:114:11: եւ բարբառէր զօրութեամբ՝ եւ ասէր ա՛յսպէս. Հատէ՛ք զծառդ՝ եւ քշտեցէ՛ք զոստս դորա. թօթափեցէ՛ք զտերեւ դորա, եւ զպտուղ դորա ցրուեցէք. շարժեսցին գազանքդ ՚ի ներքոյ դորա, եւ թռչունքդ յոստս դորա[12120]։ [12120] Օրինակ մի. Եւ թռչունքդ յոստոյ դորա։
11 խօսում էր բարձրաձայն եւ այսպէս ասում. «Կտրեցէ՛ք այդ ծառը, հատեցէ՛ք նրա ճիւղերը, թօթափեցէ՛ք դրա տերեւները, շա՛ղ տուէք դրա պտուղները, թող գազանները հեռանան նրա տակից, եւ թռչունները՝ նրա ճիւղերից:
14 Անիկա ուժով կանչեց ու այսպէս ըսաւ. ‘Ծառը կտրեցէ՛ք, ոստերը մէկդի հանեցէ՛ք. տերեւները թօթափեցէ՛ք ու պտուղները ցրուեցէ՛ք։ Անոր տակէն անասունները ու ոստերէն թռչունները թող փախչին.
եւ բարբառէր զօրութեամբ եւ ասէր այսպէս. Հատէք զծառդ եւ քշտեցէք զոստս դորա, թօթափեցէք զտերեւս դորա, եւ զպտուղս դորա ցրուեցէք. [54]շարժեսցին գազանքդ ի ներքոյ դորա, եւ թռչունքդ յոստոց դորա:

4:11: եւ բարբառէր զօրութեամբ՝ եւ ասէր ա՛յսպէս. Հատէ՛ք զծառդ՝ եւ քշտեցէ՛ք զոստս դորա. թօթափեցէ՛ք զտերեւ դորա, եւ զպտուղ դորա ցրուեցէք. շարժեսցին գազանքդ ՚ի ներքոյ դորա, եւ թռչունքդ յոստս դորա[12120]։
[12120] Օրինակ մի. Եւ թռչունքդ յոստոյ դորա։
11 խօսում էր բարձրաձայն եւ այսպէս ասում. «Կտրեցէ՛ք այդ ծառը, հատեցէ՛ք նրա ճիւղերը, թօթափեցէ՛ք դրա տերեւները, շա՛ղ տուէք դրա պտուղները, թող գազանները հեռանան նրա տակից, եւ թռչունները՝ նրա ճիւղերից:
14 Անիկա ուժով կանչեց ու այսպէս ըսաւ. ‘Ծառը կտրեցէ՛ք, ոստերը մէկդի հանեցէ՛ք. տերեւները թօթափեցէ՛ք ու պտուղները ցրուեցէ՛ք։ Անոր տակէն անասունները ու ոստերէն թռչունները թող փախչին.
zohrab-1805▾ eastern-1994▾ western am▾
4:144:11 Воскликнув громко, Он сказал:
4:19 μεγάλως μεγαλως greatly δὲ δε though; while ἐθαύμασεν θαυμαζω wonder ὁ ο the Δανιηλ δανιηλ Daniēl; Thanil καὶ και and; even ὑπόνοια υπονοια suspicion κατέσπευδεν κατασπευδω he; him καὶ και and; even φοβηθεὶς φοβεω afraid; fear τρόμου τρομος trembling λαβόντος λαμβανω take; get αὐτὸν αυτος he; him καὶ και and; even ἀλλοιωθείσης αλλοιοω the ὁράσεως ορασις appearance; vision αὐτοῦ αυτος he; him κινήσας κινεω stir; shake τὴν ο the κεφαλὴν κεφαλη head; top ὥραν ωρα hour μίαν εις.1 one; unit ἀποθαυμάσας αποθαυμαζω respond μοι μοι me φωνῇ φωνη voice; sound πραείᾳ πραυς gentle βασιλεῦ βασιλευς monarch; king τὸ ο the ἐνύπνιον ενυπνιον dream τοῦτο ουτος this; he τοῖς ο the μισοῦσί μισεω hate σε σε.1 you καὶ και and; even ἡ ο the σύγκρισις συγκρισις he; him τοῖς ο the ἐχθροῖς εχθρος hostile; enemy σου σου of you; your ἐπέλθοι επερχομαι come on / against
4:12 עָפְיֵ֤הּ ʕofyˈēh עֳפִי foliage שַׁפִּיר֙ šappîr שַׁפִּיר beautiful וְ wᵊ וְ and אִנְבֵּ֣הּ ʔinbˈēh אֵב fruit שַׂגִּ֔יא śaggˈî שַׂגִּיא much וּ û וְ and מָזֹ֨ון māzˌôn מָזֹון food לְ lᵊ לְ to כֹ֖לָּא־ ḵˌōllā- כֹּל whole בֵ֑הּ vˈēh בְּ in תְּחֹתֹ֜והִי tᵊḥōṯˈôhî תְּחֹות underneath תַּטְלֵ֣ל׀ taṭlˈēl טלל shelter חֵיוַ֣ת ḥêwˈaṯ חֵיוָה animal בָּרָ֗א bārˈā בַּר field וּ û וְ and בְ vᵊ בְּ in עַנְפֹ֨והִי֙ ʕanᵊfˈôhî עֲנַף branch יְדוּרָן֙ידרון *yᵊḏûrˌān דור dwell צִפֲּרֵ֣י ṣippᵃrˈê צִפַּר bird שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven וּ û וְ and מִנֵּ֖הּ minnˌēh מִן from יִתְּזִ֥ין yittᵊzˌîn זון feed כָּל־ kol- כֹּל whole בִּשְׂרָֽא׃ biśrˈā בְּשַׂר flesh
4:12. folia eius pulcherrima et fructus eius nimius et esca universorum in ea subter eam habitabant animalia et bestiae et in ramis eius conversabantur volucres caeli et ex ea vescebatur omnis caroIts leaves were most beautiful, and its fruit exceeding much: and in it was food for all: under it dwelt cattle and beasts, and in the branches thereof the fowls of the air had their abode: and all flesh did eat of it.
12. The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the branches thereof, and all flesh was fed of it.
4:12. Its leaves were very beautiful, and its fruit was very abundant, and in it was food for the whole world. Under it, animals and beasts were dwelling, and in its branches, the birds of the sky were sheltered, and from it, all flesh was fed.
4:12. The leaves thereof [were] fair, and the fruit thereof much, and in it [was] meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it.
He cried aloud, and said 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:

4:11 Воскликнув громко, Он сказал: <<срубите это дерево, обрубите ветви его, стрясите листья с него и разбросайте плоды его; пусть удалятся звери из-под него и птицы с ветвей его;
4:19
μεγάλως μεγαλως greatly
δὲ δε though; while
ἐθαύμασεν θαυμαζω wonder
ο the
Δανιηλ δανιηλ Daniēl; Thanil
καὶ και and; even
ὑπόνοια υπονοια suspicion
κατέσπευδεν κατασπευδω he; him
καὶ και and; even
φοβηθεὶς φοβεω afraid; fear
τρόμου τρομος trembling
λαβόντος λαμβανω take; get
αὐτὸν αυτος he; him
καὶ και and; even
ἀλλοιωθείσης αλλοιοω the
ὁράσεως ορασις appearance; vision
αὐτοῦ αυτος he; him
κινήσας κινεω stir; shake
τὴν ο the
κεφαλὴν κεφαλη head; top
ὥραν ωρα hour
μίαν εις.1 one; unit
ἀποθαυμάσας αποθαυμαζω respond
μοι μοι me
φωνῇ φωνη voice; sound
πραείᾳ πραυς gentle
βασιλεῦ βασιλευς monarch; king
τὸ ο the
ἐνύπνιον ενυπνιον dream
τοῦτο ουτος this; he
τοῖς ο the
μισοῦσί μισεω hate
σε σε.1 you
καὶ και and; even
ο the
σύγκρισις συγκρισις he; him
τοῖς ο the
ἐχθροῖς εχθρος hostile; enemy
σου σου of you; your
ἐπέλθοι επερχομαι come on / against
4:12
עָפְיֵ֤הּ ʕofyˈēh עֳפִי foliage
שַׁפִּיר֙ šappîr שַׁפִּיר beautiful
וְ wᵊ וְ and
אִנְבֵּ֣הּ ʔinbˈēh אֵב fruit
שַׂגִּ֔יא śaggˈî שַׂגִּיא much
וּ û וְ and
מָזֹ֨ון māzˌôn מָזֹון food
לְ lᵊ לְ to
כֹ֖לָּא־ ḵˌōllā- כֹּל whole
בֵ֑הּ vˈēh בְּ in
תְּחֹתֹ֜והִי tᵊḥōṯˈôhî תְּחֹות underneath
תַּטְלֵ֣ל׀ taṭlˈēl טלל shelter
חֵיוַ֣ת ḥêwˈaṯ חֵיוָה animal
בָּרָ֗א bārˈā בַּר field
וּ û וְ and
בְ vᵊ בְּ in
עַנְפֹ֨והִי֙ ʕanᵊfˈôhî עֲנַף branch
יְדוּרָן֙ידרון
*yᵊḏûrˌān דור dwell
צִפֲּרֵ֣י ṣippᵃrˈê צִפַּר bird
שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven
וּ û וְ and
מִנֵּ֖הּ minnˌēh מִן from
יִתְּזִ֥ין yittᵊzˌîn זון feed
כָּל־ kol- כֹּל whole
בִּשְׂרָֽא׃ biśrˈā בְּשַׂר flesh
4:12. folia eius pulcherrima et fructus eius nimius et esca universorum in ea subter eam habitabant animalia et bestiae et in ramis eius conversabantur volucres caeli et ex ea vescebatur omnis caro
Its leaves were most beautiful, and its fruit exceeding much: and in it was food for all: under it dwelt cattle and beasts, and in the branches thereof the fowls of the air had their abode: and all flesh did eat of it.
12. The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the branches thereof, and all flesh was fed of it.
4:12. Its leaves were very beautiful, and its fruit was very abundant, and in it was food for the whole world. Under it, animals and beasts were dwelling, and in its branches, the birds of the sky were sheltered, and from it, all flesh was fed.
4:12. The leaves thereof [were] fair, and the fruit thereof much, and in it [was] meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:14: Hew down the tree - As the tree was to be cut down, the beasts are commanded to flee away from under his branches. His courtiers, officers, etc., all abandoned him as soon as his insanity appeared; but he soon fled from the society of men.
Albert Barnes: Notes on the Bible - 1834
4:14: He cried aloud - Margin, as in the Chaldee, "with might." That is, he cried with a strong voice.
Hew down the tree - This command does not appear to have been addressed to any particular ones who were to execute the commission, but it is a strong and significant way of saying that it would certainly be done. Or possibly the command may be understood as addressed to his fellow-watchers Dan 4:17, or to orders of angels over whom this one presided.
And cut off his branches ... - The idea here, and in the subsequent part of the verse, is, that the tree was to be utterly cut up, and all its glory and beauty destroyed. It was first to be felled, and then its limbs chopped off, and then these were to be stripped of their foliage, and then the fruit which it bore was to be scattered. All this was strikingly significant, as applied to the monarch, of some awful calamity that was to occur to him after he should have been brought down from his throne. A process of humiliation and desolation was to continue, as if the tree, when cut down, were not suffered to lie quietly in its grandeur upon the earth. "Let the beasts get away," etc. That is, it shall cease to afford a shade to the beasts and a home to the fowls. The purposes which it had answered in the days of its glory will come to an end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: aloud: Chal, with might, Dan 3:4; Rev 10:3, Rev 18:2
Hew: Dan 4:23, Dan 5:20; Mat 3:10, Mat 7:19; Luk 3:9, Luk 13:7-9
let: Dan 4:12; Jer 51:6, Jer 51:9; Eze 31:12, Eze 31:13
Carl Friedrich Keil and Franz Delitzsch
4:12 (4:9)
At the same time the tree abounded with leaves and fruit, so that birds and beasts found shadow, protection, and nourishment from it. שׁגיא, neither great nor many, but powerful, expressing the quantity and the greatness of the fruit. The בּהּ the Masoretes have rightly connected with לכלּא, to which it is joined by Maqqeph. The meaning is not: food was in it, the tree had food for all (Hv., Maur., and others), but: (it had) food for all in it, i.e., dwelling within its district (Kran., Klief.). The words, besides, do not form an independent sentence, but are only a further view of the שׁגיא (Kran.), and return in the end of the verse into further expansion, while the first and the second clauses of the second hemistich give the further expansion of the first clause in the verse. אטלל, umbram captavit, enjoyed the shadow; in Targg. The Aphel has for the most part the meaning obumbravit. The Kethiv ידרוּן is not to be changed, since the צפּרין is gen. comm. The Keri is conform to Dan 4:18, where the word is construed as fem. The expression all flesh comprehends the beasts of the field and the fowls of heaven, but is chosen with reference to men represented under this image. For the tree, mighty, reaching even to the heavens, and visible over the whole earth, is an easily recognised symbol of a world-ruler whose power stretches itself over the whole earth. The description of the growth and of the greatness of the tree reminds us of the delineation of Pharaoh and his power under the figure of a mighty cedar of Lebanon, cf. Ezek 31:3., also Ezek 17:22., Ezek 19:10. The comparison of the growth of men to the growth of the trees is every frequent in biblical and other writings.
John Gill
4:12 The leaves thereof were fair,.... Or "branches" (i), as some; and design either the provinces belonging to his empire, which were very large and flourishing; or the governors of them under him, as Saadiah, who made no small and contemptible figure; his princes were altogether kings:
and the fruit thereof much; great revenues from all parts of the empire were brought to him:
and in it was meat for all; the produce of the several countries, and the trade carried on in them, brought in a sufficient livelihood to all the inhabitants:
the beasts of the field had shadow under it; the inhabitants of the several Heathenish nations under him, and even those that were most savage, were protected in their lives and properties by him; so princes should be a screen, a protection to their subjects:
and the fowls of the heaven dwelt in the boughs thereof; which Saadiah interprets of the Israelites, in opposition to the foreign nations, comparable to the beasts of the field:
and all flesh was fed of it; all his subjects shared in the good things his victorious arms brought into his empire; all enriched, or however made comfortable, and had a sufficiency of food and raiment; so that there was no reason to complain of him as oppressive to his subjects.
(i) "ramus ejus", Pagninus, Montanus, Munster, Vatablus; "ramos ejus", Junius & Tremellius; "rami ejus", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
4:12 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; 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.
4:124:12: Բայց զշառաւիղ արմատոյ դորա թողէ՛ք յերկրի, երկաթապատ եւ պղնձապատ ՚ի դալար վայրի՝ եւ ՚ի ցօղոյ երկնից հանգիցէ. եւ ընդ գազանս անապատի բաժին դորա, եւ ՚ի խոտ երկրի[12121]. [12121] Ոմանք. Բայց զշառաւիղս արմատոց դորա... ՚ի դալար ՚ի վայրի եւ ՚ի ցօղ երկնից դադարեսցէ, եւ ընդ գազանս բաժին նորա։
12 Բայց նրա արմատի շառաւիղը թողէ՛ք հողում՝ երկաթէ եւ պղնձէ լարերով պատած, դալար մի վայրում. թող այն թրջուի երկնքի ցօղից, եւ նրա կենդանի մասը անապատի գազանների հետ երկրի խոտից բաժին ունենայ.
15 Բայց արմատները երկրին մէջ թողուցէ՛ք ու երկաթէ եւ պղնձէ կապանքով դաշտի խոտերուն մէջ թող մնայ ու երկնքի ցօղովը թող թրջուի եւ անոր բաժինը անասուններու հետ երկրի խոտին մէջ թող ըլլայ։
Բայց զշառաւիղ արմատոյ դորա թողէք յերկրի, երկաթապատ եւ պղնձապատ ի դալար վայրի, եւ ի ցօղոյ երկնից հանգիցէ, եւ ընդ գազանս անապատի բաժին դորա, եւ ի խոտ երկրի:

4:12: Բայց զշառաւիղ արմատոյ դորա թողէ՛ք յերկրի, երկաթապատ եւ պղնձապատ ՚ի դալար վայրի՝ եւ ՚ի ցօղոյ երկնից հանգիցէ. եւ ընդ գազանս անապատի բաժին դորա, եւ ՚ի խոտ երկրի[12121].
[12121] Ոմանք. Բայց զշառաւիղս արմատոց դորա... ՚ի դալար ՚ի վայրի եւ ՚ի ցօղ երկնից դադարեսցէ, եւ ընդ գազանս բաժին նորա։
12 Բայց նրա արմատի շառաւիղը թողէ՛ք հողում՝ երկաթէ եւ պղնձէ լարերով պատած, դալար մի վայրում. թող այն թրջուի երկնքի ցօղից, եւ նրա կենդանի մասը անապատի գազանների հետ երկրի խոտից բաժին ունենայ.
15 Բայց արմատները երկրին մէջ թողուցէ՛ք ու երկաթէ եւ պղնձէ կապանքով դաշտի խոտերուն մէջ թող մնայ ու երկնքի ցօղովը թող թրջուի եւ անոր բաժինը անասուններու հետ երկրի խոտին մէջ թող ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:154:12 но главный корень его оставьте в земле, и пусть он в узах железных и медных среди полевой травы орошается небесною росою, и с животными пусть будет часть его в траве земной.
4:20 τὸ ο the δένδρον δενδρον tree τὸ ο the ἐν εν in τῇ ο the γῇ γη earth; land πεφυτευμένον φυτευω plant οὗ ος who; what ἡ ο the ὅρασις ορασις appearance; vision μεγάλη μεγας great; loud σὺ συ you εἶ ειμι be βασιλεῦ βασιλευς monarch; king
4:13 חָזֵ֥ה ḥāzˌē חזה see הֲוֵ֛ית hᵃwˈêṯ הוה be בְּ bᵊ בְּ in חֶזְוֵ֥י ḥezwˌê חֱזוּ vision רֵאשִׁ֖י rēšˌî רֵאשׁ head עַֽל־ ʕˈal- עַל upon מִשְׁכְּבִ֑י miškᵊvˈî מִשְׁכַּב bed וַ wa וְ and אֲלוּ֙ ʔᵃlˌû אֲלוּ behold עִ֣יר ʕˈîr עִיר angel וְ wᵊ וְ and קַדִּ֔ישׁ qaddˈîš קַדִּישׁ holy מִן־ min- מִן from שְׁמַיָּ֖א šᵊmayyˌā שְׁמַיִן heaven נָחִֽת׃ nāḥˈiṯ נחת come down
4:13. videbam in visione capitis mei super stratum meum et ecce vigil et sanctus de caelo descenditI saw in the vision of my head upon my bed, and behold a watcher, and a holy one came down from heaven.
13. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven.
4:13. I saw in the vision of my head upon my blanket, and behold, a watcher and a holy one descended from heaven.
4:13. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven;
Nevertheless 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 it be wet with the dew of heaven, and [let] his portion [be] with the beasts in the grass of the earth:

4:12 но главный корень его оставьте в земле, и пусть он в узах железных и медных среди полевой травы орошается небесною росою, и с животными пусть будет часть его в траве земной.
4:20
τὸ ο the
δένδρον δενδρον tree
τὸ ο the
ἐν εν in
τῇ ο the
γῇ γη earth; land
πεφυτευμένον φυτευω plant
οὗ ος who; what
ο the
ὅρασις ορασις appearance; vision
μεγάλη μεγας great; loud
σὺ συ you
εἶ ειμι be
βασιλεῦ βασιλευς monarch; king
4:13
חָזֵ֥ה ḥāzˌē חזה see
הֲוֵ֛ית hᵃwˈêṯ הוה be
בְּ bᵊ בְּ in
חֶזְוֵ֥י ḥezwˌê חֱזוּ vision
רֵאשִׁ֖י rēšˌî רֵאשׁ head
עַֽל־ ʕˈal- עַל upon
מִשְׁכְּבִ֑י miškᵊvˈî מִשְׁכַּב bed
וַ wa וְ and
אֲלוּ֙ ʔᵃlˌû אֲלוּ behold
עִ֣יר ʕˈîr עִיר angel
וְ wᵊ וְ and
קַדִּ֔ישׁ qaddˈîš קַדִּישׁ holy
מִן־ min- מִן from
שְׁמַיָּ֖א šᵊmayyˌā שְׁמַיִן heaven
נָחִֽת׃ nāḥˈiṯ נחת come down
4:13. videbam in visione capitis mei super stratum meum et ecce vigil et sanctus de caelo descendit
I saw in the vision of my head upon my bed, and behold a watcher, and a holy one came down from heaven.
13. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven.
4:13. I saw in the vision of my head upon my blanket, and behold, a watcher and a holy one descended from heaven.
4:13. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:15: Leave the stump - Let him not be destroyed, nor his kingdom alienated.
Albert Barnes: Notes on the Bible - 1834
4:15: Nevertheless, leave the stump of his roots in the earth - As of a tree that is not wholly dead, but which may send up suckers and shoots again. See the note at Isa 11:1. In Theodotion this is, τὴν φυήν τῶν ῥιξῶν tē n phuē n tō n rizō n - the nature, germ. Schleusner renders the Greek, "the trunk of its roots." The Vulgate is, germen radicum ejus, "the germ of his roots." The Codex Chisianus has: ῥίξαν μίαν ἄφετε ἀυτοῦ ἐν τῇ γῇ rizan mian aphete autou en tē gē - "leave one of his roots in the earth." The original Chaldee word (עקר ‛ı̂ qqar) means a "stump, trunk" (Gesenius); the Hebrew - עקר ‛ ē qer - the same word with different pointing, means a shrub, or shoot. It occurs only once in Hebrew Lev 25:47, where it is applied to the stock of a family, or to a person sprung from a foreign family resident in the Hebrew territory: "the stock of the stranger's family." The Chaldee form of the word occurs only in Dan 4:15, Dan 4:23, Dan 4:26, rendered in each place "stump," yet not meaning "stump" in the sense in which that word is now commonly employed. The word "stump" now means the stub of a tree; the part of the tree remaining in the earth, or projecting above it after the tree is cut down, without any reference to the question whether it be alive or dead. The word here used implies that it was still alive, or that there was a germ which would send up a new shoot, so that the tree would live again. The idea is, that though the mighty tree would fall, yet there would remain vitality in the root, or the portion that would remain in the earth after the tree was cut down, and that this would spring up again - a most striking image of what would occur to Nebuchadnezzar after he should be cast down from his lofty throne, and be again restored to his reason and to power.
Even with a band of iron and brass - This expression may be regarded as applicable either to the cut-down tree, or to the humbled monarch. If applied to the former, it would seem that the idea is, that the stump or root of a tree, deemed so valuable, would be carefully secured by an enclosure of iron or brass, either in the form of a hoop placed round the top of the stump, to preserve it from being opened or cracked by the heat of the sun, so as to admit moisture, which would rot it; or around the roots, to bind it together, with the hope that it would grow again; or it may refer to a railing or enclosure of iron or brass, to keep it from being plowed or dug up as worthless. In either case, it would be guarded with the hope that a tree so valuable might spring up again. If applied to the monarch - an explanation not inconsistent with the proper interpretation of the passage - it would seem to refer to some method of securing the royal maniac in bonds of iron and brass, as with the hope that his reason might still be restored, or with a view to keep him from inflicting fatal injury on himself. That the thing here referred to might be practiced in regard to a valuable tree cut down, or broken down, is by no means improbable; that it might be practiced in reference to the monarch is in accordance with the manner in which the insane have been treated in all ages and countries.
In the tender grass of the field - Out of doors; under no shelter; exposed to dews and rains. The stump would remain in the open field where the grass grew, until it should shoot up again; and in a condition strongly resembling that, the monarch would be excluded from his palace and from the abodes of men. For the meaning of this, as applied to Nebuchadnezzar, see the note at Dan 4:25. The word which is rendered "tender grass," means simply young grass or herbage. No emphasis should be put on the word tender. It simply means that he would be abroad where the grass springs up and grows.
And let it be wet with the dew of heaven - As applied to the tree, meaning that the dew would fall on it and continually moisten it. The falling of the dew upon it would contribute to preserve it alive and secure its growth again. In a dry soil, or if there were no rain or dew, the germ would die. It cannot be supposed that, in regard to the monarch, it could be meant that his remaining under the dew of heaven would in any way contribute to restore his reason, but all that is implied in regard to him is the fact that he would thus be an outcast. The word rendered "let it be wet" - יצטבע yı̂ tseṭ aba‛ from צבע tseba‛ - means, to dip in, to immerse; to tinge; to dye; though the word is not found in the latter senses in the Chaldee. In the Targums it is often used for "to dye, to color." The word occurs only in this chapter of Daniel Dan 4:15, Dan 4:23, Dan 4:33 and is in each place rendered in the same way. It is not used in the Hebrew scripture in the sense of to dye or tinge, except in the form of a noun - צבע tseba‛ - in Jdg 5:30 : "To Sisera a prey of divers colors, a prey of divers colors of needlework, of divers colors of needlework." In the passage before us, of course, there is no allusion of this kind, but the word means merely that the stump of the tree would be kept moist with the dew; as applicable to the tree that it might be more likely to sprout up again.
And let his portion be with the beasts in the grass of the earth - Here is a change evidently from the tree to something represented by the tree. We could not say of a tree that its "portion was with the beasts in the grass," though in the confused and incongruous images of a dream, nothing would be more natural than such a change from a tree to some object represented by it, or having some resemblance to it. It is probable that it was this circumstance that particularly attracted the attention of the monarch, for though the dream began with a "tree," it ended with reference to "a person," and evidently some one whose station would be well represented by such a magnificent and solitary tree. The sense here is, "let him share the lot of beasts; let him live as they do:" that is, let him live on grass. Compare Dan 4:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: leave: Dan 4:25-27; Job 14:7-9; Eze 29:14, Eze 29:15
Carl Friedrich Keil and Franz Delitzsch
4:13 (4:10)
By the words "I saw," etc., a new incident of the dream is introduced. "A watcher and an holy one came down from heaven." וקדּישׁ with the explic. ,ו even, and that too, brings it before us in a very expressive way that the עיר was an "holy one." עיר is not to be combined with ציר, a messenger, but is derived from עוּר, to watch, and corresponds with the Hebr. ער, Song 5:2; Mal 2:12, and signifies not keeping watch, but being watchful, one who is awake, as the scholium to the εἴρ of Theodotion in the Cod. Alex. explains it: ἐγρήγορος καὶ ἄγρυπνος. Similarly Jerome remarks: "significat angelos, quod semper vigilent et ad Dei imperium sint parati." From this place is derived the name of ἐγρήγορος for the higher angels, who watch and slumber not, which is found in the book of Enoch and in other apocryphal writings, where it is used of good and of bad angels or demons. The designation of the angel as עיר is peculiar to this passage in the O.T. This gives countenance to the conjecture that it is a word associated with the Chaldee doctrine of the gods. Kliefoth quite justly, indeed, remarks, that this designation does not come merely from the lips of Nebuchadnezzar, but is uttered also by the holy watcher himself (Dan 4:14), as well as by Daniel; and he draws thence the conclusion, that obviously the holy watcher himself used this expression first of himself and the whole council of his companions, that Nebuchadnezzar used the same expression after him (Dan 4:10), and that Daniel again adopted it from Nebuchadnezzar. Thence it follows that by the word angel we are not to understand a heathen deity; for as certainly as, according to this narrative, the dream was given to Nebuchadnezzar by God, so certainly was it a messenger of God who brought it. But from this it is not to be concluded that the name accords with the religious conceptions of Nebuchadnezzar and of the Babylonians. Regarding the Babylonian gods Diod. Sic. ii. 30, says: "Under the five planets (= gods) are ranked thirty others whom they call the counselling gods (θεοὶ βούλαιοι), the half of whom have the oversight of the regions under the earth, and the other half oversee that which goes on on the earth, and among men, and in heaven. Every ten days one of these is sent as a messenger of the stars from the upper to the lower, and at the same time also one from the lower to the upper regions."
If, according to Dan 4:14, the עירין constitute a deliberative council forming a resolution regarding the fate of men, and then one of these עירין comes down and makes known the resolution to the king, the conclusion is tenable that the עירין correspond to the θεοὶ βούλαιοι of the Babylonians. The divine inspiration of the dream corresponds with this idea. The correct thought lay at the foundation of the Chaldean representation of the θεοὶ βούλαιοι, that the relation of God to the world was mediate through the instrumentality of heavenly beings. The biblical revelation recognises these mediating beings, and calls them messengers of God, or angels and holy ones. Yea, the Scripture speaks of the assembling of angels before the throne of God, in which assemblies God forms resolutions regarding the fate of men which the angels carry into execution; cf. Job 1:6., 3Kings 22:19., Ps 89:8 (7). Accordingly, if Nebuchadnezzar's dream came from God, we can regard the עיר as an angel of God who belonged to the קדשׁים סוד around the throne of God (Ps 89:8). But this angel announced himself to the Chaldean king not as a messenger of the most high God, not as an angel in the sense of Scripture, but he speaks (Ps 89:14) of עירין גּזרת, of a resolution of the watchers, a fatum of the θεοὶ βούλαιοι who have the oversight of this world. The conception עירין גּזרת is not biblical, but Babylonian heathen. According to the doctrine of Scripture, the angels do not determine the fate of men, but God alone does, around whom the angels stand as ministering spirits to fulfil His commands and make known His counsel to men. The angel designates to the Babylonian king the divine resolution regarding that judgment which would fall upon him from God to humble him for his pride as "the resolution of the watchers," that it might be announced to him in the way most easily understood by him as a divine judgment. On the other hand, one may not object that a messenger of God cannot give himself the name of a heathen deity, and that if Nebuchadnezzar had through misunderstanding given to the bringer of the dream the name of one of his heathen gods, Daniel ought, in interpreting the dream, to have corrected the misunderstanding, as Klief. says. For the messenger of God obviated this misunderstanding by the explanation that the matter was a decree of the watchers, to acknowledge the living God, that the Most High rules over the kingdom of men and gives it to whomsoever He will (Dan 4:17), whereby he distinctly enough announces himself as a messenger of the Most High, i.e., of the living God. To go yet further, and to instruct the king that his religious conceptions of the gods, the עירין, or θεοὶ βούλαιοι, were erroneous, inasmuch as, besides the Highest, the only God, there are no other gods, but only angels, who are no θεοί, but creatures of God, was not at all necessary fore the purpose of his message. This purpose was only to lead Nebuchadnezzar to an acknowledgment of the Most High, i.e., to an acknowledgment that the Most High rules as King of heaven over the kingdom of men. Now, since this was declared by the messenger of God, Daniel in interpreting the dream to the king needed to say nothing more than what he said in vv. 21, 22 (24, 25), where he designates the matter as a resolution of the Most High, and thereby indirectly corrects the view of the king regarding the "resolutions of the watchers," and gives the king distinctly to understand that the humiliation announced to him was determined,
(Note: We must altogether reject the assertion of Berth., v. Leng., Hitz., and Maur., that the language of this verse regarding the angel sent to Nebuchadnezzar is formed in accordance with the Persian representation of the seven Amschaspands (Amēschȧ-cpenta), since, according to the judgment of all those most deeply conversant with Parsism, the doctrine of the Amēschȧ-cpenta does not at all occur in the oldest parts of the Avesta, and the Avesta altogether is not so old as that the Babylonian doctrine of the gods can be shown to be dependent on the Zend doctrine of the Parsees.)
not by the θεοὶ βούλαιοι of the Babylonians, but by the only true God, whom Daniel and his people worshipped. For Nebuchadnezzar designates עיר as קדּישׁ in the same sense in which, in Dan 4:5, he speaks of the holy gods.
Geneva 1599
4:13 I saw in the visions of my head upon my bed, and, behold, a (g) watcher and an holy one came down from heaven;
(g) Meaning the angel of God, who neither eats nor sleeps, but is always ready to do God's will, and is not infected with man's corruption, but is always holy. And in that he commands to cut down this tree, he knew that it would not be cut down by man, but by God.
John Gill
4:13 I saw in the visions of my head upon my bed,.... The king goes on to relate what other things presented themselves to his imagination in his dream, concerning this tree which signified himself:
and, behold, a watcher: which Saadiah interprets of Bath Kol; but Aben Ezra, Jarchi, Jacchiades, and Ben Melech of an angel; so called because incorporeal, ever watches, and never sleeps, and is always attentive to, and observant of, the commands of God so the angels in the fragment of Enoch are called "egregori", watchers; and the same word is here used in the Alexandrian copy. Some (k) render it "an enemy", "an holy one": according to the sense of the word in 1Kings 28:16, and produce it to show that angels are called enemies:
and an Holy One; one of the holy angels that never sinned, nor left their first estate, but continued in it; in which they are established by Christ, and are impeccable; are perfectly pure and holy in their nature and actions: such an one came down from heaven; the place of their abode, as it seemed to Nebuchadnezzar in his dream.
(k) Lex. Kabalist. in voce p. 54, 55.
John Wesley
4:13 A watcher - A holy angel, the instrument of God, to execute God's judgments which the angels watch constantly to perform.
Robert Jamieson, A. R. Fausset and David Brown
4:13 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, 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 4:16-17), "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 32:1-2). 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 18:23-33; 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 (2Chron 16:9; Prov 15:3; Jer 32:19), and natural to him according to Oriental modes of thought.
4:134:13: սիրտ նորա ՚ի մարդկանէ փոխեսցի, եւ սիրտ գազանաց տացի նմա. եւ եւթն ժամանակք փոխեսցին ՚ի վերայ նորա։
13 նրա մարդկային սիրտը թող փոխուի, եւ նրան տրուի գազանների սիրտ, եւ եօթը ժամանակներ թող անցնեն նրա վրայից:
16 Անոր միտքը մարդու մտքէն թող փոխուի ու անոր անասունի միտք թող տրուի։ Անոր վրայէն եօթը ժամանակ թող անցնի։
սիրտ նորա ի մարդկանէ փոխեսցի, եւ սիրտ գազանաց տացի նմա, եւ եւթն ժամանակք փոխեսցին ի վերայ նորա:

4:13: սիրտ նորա ՚ի մարդկանէ փոխեսցի, եւ սիրտ գազանաց տացի նմա. եւ եւթն ժամանակք փոխեսցին ՚ի վերայ նորա։
13 նրա մարդկային սիրտը թող փոխուի, եւ նրան տրուի գազանների սիրտ, եւ եօթը ժամանակներ թող անցնեն նրա վրայից:
16 Անոր միտքը մարդու մտքէն թող փոխուի ու անոր անասունի միտք թող տրուի։ Անոր վրայէն եօթը ժամանակ թող անցնի։
zohrab-1805▾ eastern-1994▾ western am▾
4:164:13 Сердце человеческое отнимется от него и дастся ему сердце звериное, и пройдут над ним семь времен.
4:21 καὶ και and; even πάντα πας all; every τὰ ο the πετεινὰ πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven τὰ ο the νοσσεύοντα νοσσευω in αὐτῷ αυτος he; him ἡ ο the ἰσχὺς ισχυς force τῆς ο the γῆς γη earth; land καὶ και and; even τῶν ο the ἐθνῶν εθνος nation; caste καὶ και and; even τῶν ο the γλωσσῶν γλωσσα tongue πασῶν πας all; every ἕως εως till; until τῶν ο the περάτων περας extremity; limit τῆς ο the γῆς γη earth; land καὶ και and; even πᾶσαι πας all; every αἱ ο the χῶραι χωρα territory; estate σοὶ σοι you δουλεύουσι δουλευω give allegiance; subject
4:14 קָרֵ֨א qārˌē קרא call בְ vᵊ בְּ in חַ֜יִל ḥˈayil חַיִל strength וְ wᵊ וְ and כֵ֣ן ḵˈēn כֵּן thus אָמַ֗ר ʔāmˈar אמר say גֹּ֤דּוּ gˈōddû גדד cut down אִֽילָנָא֙ ʔˈîlānā אִילָן tree וְ wᵊ וְ and קַצִּ֣צוּ qaṣṣˈiṣû קצץ cut off עַנְפֹ֔והִי ʕanᵊfˈôhî עֲנַף branch אַתַּ֥רוּ ʔattˌarû נתר drop עָפְיֵ֖הּ ʕofyˌēh עֳפִי foliage וּ û וְ and בַדַּ֣רוּ vaddˈarû בדר scatter אִנְבֵּ֑הּ ʔinbˈēh אֵב fruit תְּנֻ֤ד tᵊnˈuḏ נוד flee חֵֽיוְתָא֙ ḥˈêwᵊṯā חֵיוָה animal מִן־ min- מִן from תַּחְתֹּ֔והִי taḥtˈôhî תְּחֹות underneath וְ wᵊ וְ and צִפְּרַיָּ֖א ṣippᵊrayyˌā צִפַּר bird מִן־ min- מִן from עַנְפֹֽוהִי׃ ʕanᵊfˈôhî עֲנַף branch
4:14. clamavit fortiter et sic ait succidite arborem et praecidite ramos eius excutite folia eius et dispergite fructum eius fugiant bestiae quae subter eam sunt et volucres de ramis eiusHe cried aloud, and said thus: Cut down the tree, and chop off the branches thereof: shake off its leaves, and scatter its fruits: let the beasts fly away that are under it, and the birds from its branches.
14. He cried aloud, and said 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.
4:14. He cried out loudly, and he said this: “Cut down the tree and prune its branches; shake off its leaves and scatter its fruits; let flee the beasts, which are under it, and the birds from its branches.
4:14. He cried aloud, and said 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:
Let his heart be changed from man' s, and let a beast' s heart be given unto him; and let seven times pass over him:

4:13 Сердце человеческое отнимется от него и дастся ему сердце звериное, и пройдут над ним семь времен.
4:21
καὶ και and; even
πάντα πας all; every
τὰ ο the
πετεινὰ πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
τὰ ο the
νοσσεύοντα νοσσευω in
αὐτῷ αυτος he; him
ο the
ἰσχὺς ισχυς force
τῆς ο the
γῆς γη earth; land
καὶ και and; even
τῶν ο the
ἐθνῶν εθνος nation; caste
καὶ και and; even
τῶν ο the
γλωσσῶν γλωσσα tongue
πασῶν πας all; every
ἕως εως till; until
τῶν ο the
περάτων περας extremity; limit
τῆς ο the
γῆς γη earth; land
καὶ και and; even
πᾶσαι πας all; every
αἱ ο the
χῶραι χωρα territory; estate
σοὶ σοι you
δουλεύουσι δουλευω give allegiance; subject
4:14
קָרֵ֨א qārˌē קרא call
בְ vᵊ בְּ in
חַ֜יִל ḥˈayil חַיִל strength
וְ wᵊ וְ and
כֵ֣ן ḵˈēn כֵּן thus
אָמַ֗ר ʔāmˈar אמר say
גֹּ֤דּוּ gˈōddû גדד cut down
אִֽילָנָא֙ ʔˈîlānā אִילָן tree
וְ wᵊ וְ and
קַצִּ֣צוּ qaṣṣˈiṣû קצץ cut off
עַנְפֹ֔והִי ʕanᵊfˈôhî עֲנַף branch
אַתַּ֥רוּ ʔattˌarû נתר drop
עָפְיֵ֖הּ ʕofyˌēh עֳפִי foliage
וּ û וְ and
בַדַּ֣רוּ vaddˈarû בדר scatter
אִנְבֵּ֑הּ ʔinbˈēh אֵב fruit
תְּנֻ֤ד tᵊnˈuḏ נוד flee
חֵֽיוְתָא֙ ḥˈêwᵊṯā חֵיוָה animal
מִן־ min- מִן from
תַּחְתֹּ֔והִי taḥtˈôhî תְּחֹות underneath
וְ wᵊ וְ and
צִפְּרַיָּ֖א ṣippᵊrayyˌā צִפַּר bird
מִן־ min- מִן from
עַנְפֹֽוהִי׃ ʕanᵊfˈôhî עֲנַף branch
4:14. clamavit fortiter et sic ait succidite arborem et praecidite ramos eius excutite folia eius et dispergite fructum eius fugiant bestiae quae subter eam sunt et volucres de ramis eius
He cried aloud, and said thus: Cut down the tree, and chop off the branches thereof: shake off its leaves, and scatter its fruits: let the beasts fly away that are under it, and the birds from its branches.
14. He cried aloud, and said 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.
4:14. He cried out loudly, and he said this: “Cut down the tree and prune its branches; shake off its leaves and scatter its fruits; let flee the beasts, which are under it, and the birds from its branches.
4:14. He cried aloud, and said 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:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:16: Let his heart be changed - Let him conceive himself to be a beast, and act as such, herding among the beasts of the field.
Let seven times pass over him - Let him continue in this state for seven years. I knew a man who was thus changed in his heart - in his imagination. He believed himself to be a bear, and would imitate the ursal growl, etc.; and the case did not appear to be hypochondriacal. Whether he ever came to sound mind, I know not.
Albert Barnes: Notes on the Bible - 1834
4:16: Let his heart be changed from man's, and let a beast's heart be given unto him - Here the same thing occurs in a more marked form, showing that some man was represented by the vision, and indicating some change which was fitted to attract the deepest attention - as if the person referred to should cease to be a man, and become a beast. The word heart here seems to refer to nature - "let his nature or propensity cease to be that of a man, and become like that of a beast; let him cease to act as a man, and act as the beasts do - evincing as little mind, and living in the same manner."
And let seven times pass over him - In this condition, or until he is restored. It is not indeed said that he would be restored, but this is implied
(a) in the very expression "until seven times shall pass over him," as if he would then be restored in some way, or as if this condition would then terminate; and
(b) in the statement that "the stump of the roots "would be left in the earth as if it might still germinate again.
Everything, however, in the dream was fitted to produce perplexity as to what it could mean. The word rendered "times" (עדנין ‛ı̂ ddâ nı̂ yn - singular, עדן ‛ iddâ n) is an important word in the interpretation of Daniel. It is of the same class of words as the Hebrew יעד yâ‛ ad - to point out, to appoint, to fix; and would refer properly to time considered as "appointed" or "designated;" then it may mean any stated or designated period, as a year. The idea is that of time considered as designated or fixed by periods, and the word may refer to any such period, however long or short - a day, a month, a year, or any other measure of duration. What measurement or portion is intended in any particular case must be determined from the connection in which the word is found. The word used here does not occur in the Hebrew scripture, and is found only in the book of Daniel, where it is uniformly rendered "time" and "times."
It is found only in the following places: Dan 2:8, "that ye would gain the time;" Dan 2:9, "till the time be changed;" Dan 2:21, "and he changeth the times;" Dan 3:5, Dan 3:15, "at what time ye shall hear;" Dan 4:16, Dan 4:23, "and let seven times pass over him," Dan 4:25, Dan 4:32, "seven times shall pass over him;" Dan 7:12, "for a season and time;" Dan 7:25, "until a time and times and the dividing of time." In the place before us, so far as the meaning of the word is concerned, it might mean a day, a week, a month, or a year. The more common interpretation is what supposes that it was a year, and this will agree better with all the circumstances of the case than any other period. The Greek of Theodotion here is: καὶ ἑππὰ καιροὶ ὰλλαγήσονται ἐπ ̓ ἀυτόν kai hepta kairoi allagē sontai ep' auton - "And seven times shall change upon him;" that is, until seven seasons Rev_olve over him.
The most natural construction of this Greek phrase would be to refer it to years. The Latin Vulgate interprets it in a similar way - et septem tempora mutentur super eum - "And let seven times be changed" or Rev_olve "over him." In the Codex Chisianus it is: καὶ ἐππὰ ἔτη βοσκηθῆ σὺν αὐτοῖς kai hepta etē boskē thē sun autois - "and let him feed with them seven years." Luther renders it "times." Josephus understands by it "seven years." - "Ant." b. x. ch. 10: Section 6. While the Chaldee word is indeterminate in respect to the length of time, the most natural and obvious construction here and elsewhere, in the use of the word, is to refer it to years. Days or weeks would be obviously too short, and though in this place the word "months" would perhaps embrace all that would be necessary, yet in the other places where the word occurs in Daniel it undoubtedly refers to years, and there is, therefore, a propriety in understanding it in the same manner here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: Let his: Here a transition is made from the tree to Nebuchadnezzar, whom it represented; the tree being lost sight of, a person came in its stead. This person having lost the heart, or disposition of a man, and conceiving himself a beast, should act as such, and herd among them.
be changed: Dan 4:32, Dan 4:33; Isa 6:10; Heb 1:11; Mar 5:4, Mar 5:5; Luk 8:27-29
seven times: That is, seven years, a time in the prophetic language denoting a year. Dan 4:23, Dan 4:25, Dan 4:31, Dan 7:25, Dan 11:13, Dan 12:7; Rev 12:14
Carl Friedrich Keil and Franz Delitzsch
4:14 (4:11-12)
The messenger of God cried with might (cf. Dan 3:4), "as a sign of the strong, firm utterance of a purpose" (Kran.). The command, Hew it down, is not given to the angels (Hv., Hitz., Auberl.). The plur. here is to be regarded as impersonal: the tree shall be cut down. אתּרוּ stands for אתּרוּ according to the analogy of the verbs 3rd gutt., from נתד, to fall off, spoken of withering leaves. In consequence of the destruction of the tree, the beasts which found shelter under it and among its branches flee away. Yet the tree shall not be altogether destroyed, but its stock (v. 12 15) shall remain in the earth, that it may again afterwards spring up and grow into a tree. The stem is not the royalty, the dynasty which shall remain in the house of Nebuchadnezzar (Hv.), but the tree with its roots is Nebuchadnezzar, who shall as king be cut down, but shall as a man remain, and again shall grow into a king. But the stock must be bound "with a band of iron and brass." With these words, to complete which we must supply שׁבקוּ from the preceding context, the language passes from the type to the person represented by it. This transition is in the last part of the verse: with the beasts of the field let him have his portion in the grass of the earth; for this cannot be said of the stock with the roots, therefore these words are in the interpretation also (Dan 4:22 [25]) applied directly to Nebuchadnezzar. But even in the preceding passages this transition is not doubtful. Neither the words in the grass of the field, nor the being wet with the dew of heaven, are suitable as applied to the stock of the tree, because both expressions in that case would affirm nothing; still less is the band of iron and brass congruous, for the trunk of a tree is not wont to be surrounded with bands of iron in order to prevent its being rent in pieces and completely destroyed. Thus the words refer certainly to Nebuchadnezzar; but the fastening in brass and iron is not, with Jerome and others, to be understood of the binding of the madman with chains, but figuratively or spiritually of the withdrawal of free self-determination through the fetter of madness; cf. The fetters of affliction, Ps 107:10; Job 36:8. With this fettering also agrees the going forth under the open heaven among the grass of the field, and the being wet with the dew of heaven, without our needing thereby to think of the maniac as wandering about without any oversight over him.
John Gill
4:14 He cried aloud,.... Or, with strengths; (l) being a mighty angel, and that he might be heard far and near:
and said thus, hew down the tree; remove this mighty monarch from his throne; take away his government from him: this is said to fellow angels employed in the affairs of Providence, and the execution of them, to bring about an event so momentous:
and cut off his branches; take away his provinces, each of the parts of his dominion, from him:
shake off his leaves: cause his deputy governors to shake off their allegiance to him:
and scatter his fruit; the revenues of his vast empire, and let others take them:
let the beasts get away from under it, and the fowls from his branches; those that have either voluntarily betook themselves to him for protection; or have been carried captive by him, and have lived under his shadow, whether of the more barbarous nations, or more civilized, as the Jews; let them take the opportunity of withdrawing from him, and returning to their own lands; see Jer 51:9.
(l) "in virtute", Montanus; "cum robore", Gejerus; "fortier", Cocceius, Michaelis; "strenue", Junius & Tremellius, Broughtonus.
Robert Jamieson, A. R. Fausset and David Brown
4:14 Hew down-- (Mt 3:10; Lk 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).
4:144:14: Մեկնութեամբ զուարթնո՛յ է բանս. եւ պատգամ սրբո՛ց է հարցուածս. զի ծանիցեն կենդանիք՝ եթէ տիրէ Բարձրեալն թագաւորութեան մարդկան, եւ ում կամի տացէ զնա. եւ զարհամարհն ՚ի մարդկանէ յարուցանէ ՚ի վերայ նորա[12122]։ [12122] Ոմանք. Եւ պատգամ սրբոյ է... ծանիցեն կենդանիքս՝ թէ Տէր է Բարձրեալն... յարուսցէ ՚ի վերայ նորա։
14 Իմ խօսքը Հրեշտակի կողմից տրուած խօսք է, եւ իմ հարցումը՝ սրբերի պատգամ, որպէսզի ապրողները իմանան, թէ Բարձրեալն է տիրում մարդկանց թագաւորութեան վրայ, այն տալիս է, ում որ կամենայ, եւ մարդկանցից ամենաանարգին բարձրացնում է դրա վրայ:
17 Այս վճիռը՝ պահապաններուն հրամանովն է ու այս որոշումը՝ սուրբերուն խօսքովն է. որպէս զի ապրողները գիտնան թէ Բարձրեալը կը տիրէ մարդոց թագաւորութեանը վրայ ու զանիկա իր ուզածին կու տայ ու անոր վրայ մարդոց անարգը կը դնէ»։
[55]Մեկնութեամբ զուարթնոյ`` է բանս, եւ պատգամ սրբոց է հարցուածս. զի ծանիցեն կենդանիք եթէ տիրէ Բարձրեալն թագաւորութեան մարդկան, եւ ում կամի տացէ զնա. եւ զարհամարհն ի մարդկանէ յարուցանէ ի վերայ նորա:

4:14: Մեկնութեամբ զուարթնո՛յ է բանս. եւ պատգամ սրբո՛ց է հարցուածս. զի ծանիցեն կենդանիք՝ եթէ տիրէ Բարձրեալն թագաւորութեան մարդկան, եւ ում կամի տացէ զնա. եւ զարհամարհն ՚ի մարդկանէ յարուցանէ ՚ի վերայ նորա[12122]։
[12122] Ոմանք. Եւ պատգամ սրբոյ է... ծանիցեն կենդանիքս՝ թէ Տէր է Բարձրեալն... յարուսցէ ՚ի վերայ նորա։
14 Իմ խօսքը Հրեշտակի կողմից տրուած խօսք է, եւ իմ հարցումը՝ սրբերի պատգամ, որպէսզի ապրողները իմանան, թէ Բարձրեալն է տիրում մարդկանց թագաւորութեան վրայ, այն տալիս է, ում որ կամենայ, եւ մարդկանցից ամենաանարգին բարձրացնում է դրա վրայ:
17 Այս վճիռը՝ պահապաններուն հրամանովն է ու այս որոշումը՝ սուրբերուն խօսքովն է. որպէս զի ապրողները գիտնան թէ Բարձրեալը կը տիրէ մարդոց թագաւորութեանը վրայ ու զանիկա իր ուզածին կու տայ ու անոր վրայ մարդոց անարգը կը դնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:174:14 Повелением Бодрствующих это определено, и по приговору Святых назначено, дабы знали живущие, что Всевышний владычествует над царством человеческим, и дает его, кому хочет, и поставляет над ним уничиженного между людьми>>.
4:22 τὸ ο the δὲ δε though; while ἀνυψωθῆναι ανυψοω the δένδρον δενδρον tree ἐκεῖνο εκεινος that καὶ και and; even ἐγγίσαι εγγιζω get close; near τῷ ο the οὐρανῷ ουρανος sky; heaven καὶ και and; even τὸ ο the κύτος κυτος he; him ἅψασθαι απτομαι grasp; touch τῶν ο the νεφελῶν νεφελη cloud σύ συ you βασιλεῦ βασιλευς monarch; king ὑψώθης υψοω elevate; lift up ὑπὲρ υπερ over; for πάντας πας all; every τοὺς ο the ἀνθρώπους ανθρωπος person; human τοὺς ο the ὄντας ειμι be ἐπὶ επι in; on προσώπου προσωπον face; ahead of πάσης πας all; every τῆς ο the γῆς γη earth; land ὑψώθη υψοω elevate; lift up σου σου of you; your ἡ ο the καρδία καρδια heart ὑπερηφανίᾳ υπερηφανια pride καὶ και and; even ἰσχύι ισχυς force τὰ ο the πρὸς προς to; toward τὸν ο the ἅγιον αγιος holy καὶ και and; even τοὺς ο the ἀγγέλους αγγελος messenger αὐτοῦ αυτος he; him τὰ ο the ἔργα εργον work σου σου of you; your ὤφθη οραω view; see καθότι καθοτι in that ἐξερήμωσας εξερημοω the οἶκον οικος home; household τοῦ ο the θεοῦ θεος God τοῦ ο the ζῶντος ζαω live; alive ἐπὶ επι in; on ταῖς ο the ἁμαρτίαις αμαρτια sin; fault τοῦ ο the λαοῦ λαος populace; population τοῦ ο the ἡγιασμένου αγιαζω hallow
4:15 בְּרַ֨ם bᵊrˌam בְּרַם but עִקַּ֤ר ʕiqqˈar עִקַּר offshoot שָׁרְשֹׁ֨והִי֙ šoršˈôhî שְׁרֹשׁ root בְּ bᵊ בְּ in אַרְעָ֣א ʔarʕˈā אֲרַע earth שְׁבֻ֔קוּ šᵊvˈuqû שׁבק leave וּ û וְ and בֶֽ vˈe בְּ in אֱסוּר֙ ʔᵉsûr אֱסוּר bond דִּֽי־ dˈî- דִּי [relative] פַרְזֶ֣ל farzˈel פַּרְזֶל iron וּ û וְ and נְחָ֔שׁ nᵊḥˈāš נְחָשׁ copper בְּ bᵊ בְּ in דִתְאָ֖א ḏiṯʔˌā דֶּתֶא vegetation דִּ֣י dˈî דִּי [relative] בָרָ֑א vārˈā בַּר field וּ û וְ and בְ vᵊ בְּ in טַ֤ל ṭˈal טַל dew שְׁמַיָּא֙ šᵊmayyˌā שְׁמַיִן heaven יִצְטַבַּ֔ע yiṣṭabbˈaʕ צבע wet וְ wᵊ וְ and עִם־ ʕim- עִם with חֵיוְתָ֥א ḥêwᵊṯˌā חֵיוָה animal חֲלָקֵ֖הּ ḥᵃlāqˌēh חֲלָק share בַּ ba בְּ in עֲשַׂ֥ב ʕᵃśˌav עֲשַׂב grass אַרְעָֽא׃ ʔarʕˈā אֲרַע earth
4:15. verumtamen germen radicum eius in terra sinite et alligetur vinculo ferreo et aereo in herbis quae foris sunt et rore caeli tinguatur et cum feris pars eius in herba terraeNevertheless, leave the stump of its roots in the earth, and let it be tied with a band of iron and of brass, among the grass, that is without, and let it be wet with the dew of heaven, and let its protion be with the wild beasts in the grass of the earth.
15. Nevertheless 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 it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth:
4:15. Nevertheless, leave the stump of its roots in the earth, and let it be bound with a band of iron and brass among the plants, which are close by, and let it be touched by the dew of heaven, and let its place be with the wild animals among the plants of the earth.
4:15. Nevertheless 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 it be wet with the dew of heaven, and [let] his portion [be] with the beasts in the grass of the earth:
This matter [is] by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the 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:

4:14 Повелением Бодрствующих это определено, и по приговору Святых назначено, дабы знали живущие, что Всевышний владычествует над царством человеческим, и дает его, кому хочет, и поставляет над ним уничиженного между людьми>>.
4:22
τὸ ο the
δὲ δε though; while
ἀνυψωθῆναι ανυψοω the
δένδρον δενδρον tree
ἐκεῖνο εκεινος that
καὶ και and; even
ἐγγίσαι εγγιζω get close; near
τῷ ο the
οὐρανῷ ουρανος sky; heaven
καὶ και and; even
τὸ ο the
κύτος κυτος he; him
ἅψασθαι απτομαι grasp; touch
τῶν ο the
νεφελῶν νεφελη cloud
σύ συ you
βασιλεῦ βασιλευς monarch; king
ὑψώθης υψοω elevate; lift up
ὑπὲρ υπερ over; for
πάντας πας all; every
τοὺς ο the
ἀνθρώπους ανθρωπος person; human
τοὺς ο the
ὄντας ειμι be
ἐπὶ επι in; on
προσώπου προσωπον face; ahead of
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
ὑψώθη υψοω elevate; lift up
σου σου of you; your
ο the
καρδία καρδια heart
ὑπερηφανίᾳ υπερηφανια pride
καὶ και and; even
ἰσχύι ισχυς force
τὰ ο the
πρὸς προς to; toward
τὸν ο the
ἅγιον αγιος holy
καὶ και and; even
τοὺς ο the
ἀγγέλους αγγελος messenger
αὐτοῦ αυτος he; him
τὰ ο the
ἔργα εργον work
σου σου of you; your
ὤφθη οραω view; see
καθότι καθοτι in that
ἐξερήμωσας εξερημοω the
οἶκον οικος home; household
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
ζῶντος ζαω live; alive
ἐπὶ επι in; on
ταῖς ο the
ἁμαρτίαις αμαρτια sin; fault
τοῦ ο the
λαοῦ λαος populace; population
τοῦ ο the
ἡγιασμένου αγιαζω hallow
4:15
בְּרַ֨ם bᵊrˌam בְּרַם but
עִקַּ֤ר ʕiqqˈar עִקַּר offshoot
שָׁרְשֹׁ֨והִי֙ šoršˈôhî שְׁרֹשׁ root
בְּ bᵊ בְּ in
אַרְעָ֣א ʔarʕˈā אֲרַע earth
שְׁבֻ֔קוּ šᵊvˈuqû שׁבק leave
וּ û וְ and
בֶֽ vˈe בְּ in
אֱסוּר֙ ʔᵉsûr אֱסוּר bond
דִּֽי־ dˈî- דִּי [relative]
פַרְזֶ֣ל farzˈel פַּרְזֶל iron
וּ û וְ and
נְחָ֔שׁ nᵊḥˈāš נְחָשׁ copper
בְּ bᵊ בְּ in
דִתְאָ֖א ḏiṯʔˌā דֶּתֶא vegetation
דִּ֣י dˈî דִּי [relative]
בָרָ֑א vārˈā בַּר field
וּ û וְ and
בְ vᵊ בְּ in
טַ֤ל ṭˈal טַל dew
שְׁמַיָּא֙ šᵊmayyˌā שְׁמַיִן heaven
יִצְטַבַּ֔ע yiṣṭabbˈaʕ צבע wet
וְ wᵊ וְ and
עִם־ ʕim- עִם with
חֵיוְתָ֥א ḥêwᵊṯˌā חֵיוָה animal
חֲלָקֵ֖הּ ḥᵃlāqˌēh חֲלָק share
בַּ ba בְּ in
עֲשַׂ֥ב ʕᵃśˌav עֲשַׂב grass
אַרְעָֽא׃ ʔarʕˈā אֲרַע earth
4:15. verumtamen germen radicum eius in terra sinite et alligetur vinculo ferreo et aereo in herbis quae foris sunt et rore caeli tinguatur et cum feris pars eius in herba terrae
Nevertheless, leave the stump of its roots in the earth, and let it be tied with a band of iron and of brass, among the grass, that is without, and let it be wet with the dew of heaven, and let its protion be with the wild beasts in the grass of the earth.
15. Nevertheless 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 it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth:
4:15. Nevertheless, leave the stump of its roots in the earth, and let it be bound with a band of iron and brass among the plants, which are close by, and let it be touched by the dew of heaven, and let its place be with the wild animals among the plants of the earth.
4:15. Nevertheless 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 it be wet with the dew of heaven, and [let] his portion [be] with the beasts in the grass of the earth:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:17: This matter is by the decree of the watchers - See on Dan 4:13 (note).
The Most High ruleth - He never leaves the government of the world to man, to second causes, or to fortuitous occurrences. What are thus called are his agents; they are no moving causes.
And setteth up - the basest of men -
"Tyrants and kings from Jove proceed
Those are permitted, these decreed."
The throne ennobles no man: to be properly filled, the man must be noble. Some of the greatest and some of the meanest of men have sat on the throne. Kings differ in education, seldom in intellect, from the common mass of men; the power and authority are from God. The king himself may be given either in mercy or in wrath. When James II ruled this kingdom, it might well be said, God hath set up over it the basest of men. His successor was one of the best. The former nearly ruined it both in a civil and religious point of view; the latter was the means of restoring it in both these respects.
Albert Barnes: Notes on the Bible - 1834
4:17: This matter is by the decree of the watchers - See the notes at Dan 4:13. They are described here not only as watching over the affairs of men, but as entrusted wth the execution of high and important designs of God. The representation is, that one of these heavenly beings was seen by Nebuchadnezzar in his visions, and that this one stated to him that he had come to execute what had been determined on by his associates, or in counsel with others. The idea would seem to be, that the affairs of the kingdom of Nebuchadnezzar had been in important respects placed under the administration of these beings, and that in solemn council they had resolved on this measure. It is not said that this was not in accordance with, and under the direction of, a higher power - that of God; and that is rather implied when it is said that the great design of this was to show to the living that "the Most High ruleth in the kingdom of men." In itself considered, there is no improbability in supposing that the affairs of this lower world are in some respects placed under the administration of beings superior to man, nor that events may occur as the result of their deliberation, or, as it is here expressed, by their "decree." If, in any respect, the affairs of the world are subject to their jurisdiction, there is every reason to suppose that there would be harmony of counsel and of action, and an event of this kind might be so represented.
And the demand - Or, the matter; the affair; the business. The Chaldee word properly means a question, a petition; then a subject of inquiry, a matter of business. Here it means, that this matter, or this business, was in accordance with the direction of the holy ones.
The holy ones - Synonymous with the watchers, and referring to the same. See the note at Dan 4:13.
To the intent that the living may know - With the design that those who live on the earth may understand this. That is, the design was to furnish a proof of this, so impressive and striking, that it could not be doubted by any. No more effectual way of doing this could occur than by showing the absolute power of the Most High over such a monarch as Nebuchadnezzar.
That the Most High - He who is exalted above all men; all angels; all that pretend to be gods. The phrase here is designed to refer to the true God, and the object was to show that he was the most exalted of all beings, and had absolute control over all.
Ruleth in the kingdom of men - Whoever reigns, he reigns over them.
And giveth it to whomsoever he will - That is, he gives dominion over men to whomsoever he chooses. It is not by human ordering, or by arrangements among men. It is not by hereditary right; not by succession; not by conquest; not by usurpation; not by election, that this matter is finally determined; it is by the decree and purpose of God. He can remove the hereditary prince by death; he can cause him to be set aside by granting success to a usurper; he can dispose of a crown by conquest; he can cut off the conqueror by death, and transfer the crown to an inferior officer; he can remove one who was the united choice of a people by death, and put another in his place. So the apostle Paul says, "There is no power but of God: the powers that be are ordained of God" Rom 13:1.
And setteth up over it the basest of men - That is, he appoints over the kingdom of men, at his pleasure, those who are of the humblest or lowest rank. The allusion here is not to Nebuchadnezzar as if he were the "basest" or the "vilest" of men, but the statement is a general truth, that God, at his pleasure, sets aside those of exalted rank, and elevates those of the lowest rank in their place. There is an idea now attached commonly to the word "basest," which the word used here by no means conveys. It does not denote the mean, the vile, the worthless, the illiberal, but those of humble or lowly rank. This is the proper meaning of the Chaldee word שׁפל shephal - and so it is rendered in the Vulgate, humillimum hominem. The Greek of Theodotion, however, is, "what is disesteemed among men" - ἐξουδένωμα ἀνθρώπῶν exoudenō ma anthrō pō n. In the latter part of the dream Dan 4:15-16 we have an illustration of what often occurs in dreams - their singular incongruity. In the early part of the dream, the vision is that of a tree, and the idea is consistently carried out for a considerable part of it - the height of the tree, the branches, the leaves, the fruit, the shade, the stump; then suddenly there is a "change" to something that is living and human - the change of the "heart" to that of a beast; the being exposed to the dew of heaven; the portion with the beasts of the earth, etc. Such changes and incongruities, as every one knows, are common in dreams. So Shakespeare -
"True, I talk of dreams,
Which are the children of an idle brain,
Begot of nothing but vain fantasy;
Which is as thin of substance as the air,
And more inconstant than the wind, who woos
Even now the frozen bosom of the North,
And, being anger'd puffs away from thence
Turning his face to the dew-dropping South."
Romeo and Juliet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: by the: Dan 4:13, Dan 4:14; Kg1 22:19, Kg1 22:20; Ti1 5:21
the holy: Dan 4:8, Dan 4:9, Dan 4:13; Isa 6:3, Isa 6:8; Rev 4:8
that the living: Psa 9:16, Psa 83:17, Psa 83:18; Eze 25:17
the most High: Dan 4:25, Dan 4:32-35, Dan 2:21, Dan 5:18-21; Jer 27:5-7
giveth: Psa 75:6, Psa 75:7
the basest: Dan 4:25, Dan 11:21; Exo 9:16; Sa1 2:8; Kg1 21:25; Kg2 21:6-18; Ch2 28:22; Psa 12:8, Psa 113:7, Psa 113:8; Eze 7:24; Co1 1:28
John Gill
4:15 Nevertheless, leave the stump of his roots in the earth,.... Let him not be utterly destroyed, or his life taken away; but let him continue in being; though in a forlorn condition, yet with hope of restoration; for a tree may be cut down to the stump, and yet revive again, Job 14:7 and let his kingdom remain:
even with a band of iron and brass; which some think was done to preserve it and to show that his kingdom remained firm and immovable; but that is meant by the former clause, Dan 4:26, rather the allusion is to his distracted condition afterwards related; it being usual to bind madmen with chains of iron or brass, to keep them from hurting themselves and others, as in Mk 5:4,
in the tender grass of the field; where his dwelling should be, not in Babylon, and in his fine palace, living sumptuously as he now did; but in the field, grazing there like a beast, and like one that is feddered and confined to a certain place:
and let it be wet with the dew of heaven; suggesting that this would not only be his case in the daytime; but that he should lie all night in the field, and his body be wet all over with the dew that falls in the night, as if he had been dipped in a dyer's vat, as the word (m) signifies; and Jarchi says it has the signification of dipping; and not be in a stately chamber, and on a bed of down, but on a plot of grass, exposed to all the inclemencies of the air:
and let his portion be with the beasts in the grass of the earth; instead of feeding on royal dainties, as he had all his days, let him eat grass like the beasts of the field, as it seems he did.
(m) "tingatur", Pagninus, Montanus, Munster; "intingatur", Junius & Tremellius; "tingetur", Piscator, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
4:15 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 (Is 11:1; compare Job 14:7-9). BARNES refers it to the chaining of the royal maniac.
4:154:15: Ա՛յս է երազն զոր տեսի ե՛ս Նաբուքոդոնոսոր արքայ։ Եւ դու Բաղտասար՝ ասա՛ ինձ զմեկնութիւն նորա. զի ամենայն իմաստունք թագաւորութեան իմոյ ո՛չ կարացին ցուցանել ինձ զմեկնութիւն նորա. այլ դու Դանիէլ կարօղ ես՝ զի Հոգի Սուրբ Աստուծոյ գո՛յ ՚ի քեզ։
15 Այս է երազը, որ տեսայ ես՝ Նաբուքոդոնոսոր արքան: Եւ դու, Բաղդասա՛ր, ասա՛ ինձ նրա մեկնութիւնը, որովհետեւ իմ թագաւորութեան բոլոր իմաստունները չկարողացան յայտնել ինձ նրա մեկնութիւնը, իսկ դու, Դանիէ՛լ, կարող ես, որովհետեւ Աստծու Սուրբ Հոգին կայ քո մէջ»:
18 «Ես՝ Նաբուգոդոնոսոր թագաւորս՝ այս երազը տեսայ ու դո՛ւն, ով Բաղտասասար, անոր մեկնութիւնը ըսէ՛, վասն զի իմ թագաւորութեանս բոլոր իմաստունները կարող չեղան անոր մեկնութիւնը ինծի գիտցնել. բայց դուն կարող ես, քանզի քու ներսիդիդ սուրբ աստուածներուն հոգին կայ»։
Այս է երազն զոր տեսի ես Նաբուքոդոնոսոր արքայ. եւ դու, Բաղտասար, ասա ինձ զմեկնութիւն նորա. զի ամենայն իմաստունք թագաւորութեան իմոյ ոչ կարացին ցուցանել ինձ զմեկնութիւն նորա. այլ դու, Դանիէլ, կարող ես, զի Հոգի [56]Սուրբ Աստուծոյ`` գոյ ի քեզ:

4:15: Ա՛յս է երազն զոր տեսի ե՛ս Նաբուքոդոնոսոր արքայ։ Եւ դու Բաղտասար՝ ասա՛ ինձ զմեկնութիւն նորա. զի ամենայն իմաստունք թագաւորութեան իմոյ ո՛չ կարացին ցուցանել ինձ զմեկնութիւն նորա. այլ դու Դանիէլ կարօղ ես՝ զի Հոգի Սուրբ Աստուծոյ գո՛յ ՚ի քեզ։
15 Այս է երազը, որ տեսայ ես՝ Նաբուքոդոնոսոր արքան: Եւ դու, Բաղդասա՛ր, ասա՛ ինձ նրա մեկնութիւնը, որովհետեւ իմ թագաւորութեան բոլոր իմաստունները չկարողացան յայտնել ինձ նրա մեկնութիւնը, իսկ դու, Դանիէ՛լ, կարող ես, որովհետեւ Աստծու Սուրբ Հոգին կայ քո մէջ»:
18 «Ես՝ Նաբուգոդոնոսոր թագաւորս՝ այս երազը տեսայ ու դո՛ւն, ով Բաղտասասար, անոր մեկնութիւնը ըսէ՛, վասն զի իմ թագաւորութեանս բոլոր իմաստունները կարող չեղան անոր մեկնութիւնը ինծի գիտցնել. բայց դուն կարող ես, քանզի քու ներսիդիդ սուրբ աստուածներուն հոգին կայ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:184:15 Такой сон видел я, царь Навуходоносор; а ты, Валтасар, скажи значение его, так как никто из мудрецов в моем царстве не мог объяснить его значения, а ты можешь, потому что дух святаго Бога в тебе.
4:23 καὶ και and; even ἡ ο the ὅρασις ορασις appearance; vision ἣν ος who; what εἶδες οραω view; see ὅτι οτι since; that ἄγγελος αγγελος messenger ἐν εν in ἰσχύι ισχυς force ἀπεστάλη αποστελλω send off / away παρὰ παρα from; by τοῦ ο the κυρίου κυριος lord; master καὶ και and; even ὅτι οτι since; that εἶπεν επω say; speak ἐξᾶραι εξαιρω lift out / up; remove τὸ ο the δένδρον δενδρον tree καὶ και and; even ἐκκόψαι εκκοπτω cut out; cut off ἡ ο the κρίσις κρισις decision; judgment τοῦ ο the θεοῦ θεος God τοῦ ο the μεγάλου μεγας great; loud ἥξει ηκω here ἐπὶ επι in; on σέ σε.1 you
4:16 לִבְבֵהּ֙ livᵊvˌēh לְבַב heart מִן־ min- מִן from אֲנָשָׁ֣אאנושׁא *ʔᵃnāšˈā אֱנָשׁ mankind יְשַׁנֹּ֔ון yᵊšannˈôn שׁנה be different וּ û וְ and לְבַ֥ב lᵊvˌav לְבַב heart חֵיוָ֖ה ḥêwˌā חֵיוָה animal יִתְיְהִ֣ב yiṯyᵊhˈiv יהב give לֵ֑הּ lˈēh לְ to וְ wᵊ וְ and שִׁבְעָ֥ה šivʕˌā שְׁבַע seven עִדָּנִ֖ין ʕiddānˌîn עִדָּן time יַחְלְפ֥וּן yaḥlᵊfˌûn חלף pass by עֲלֹֽוהִי׃ ʕᵃlˈôhî עַל upon
4:16. cor eius ab humano commutetur et cor ferae detur ei et septem tempora mutentur super eumLet his heart be changed from man's, and let a beast's heart be given him: and let seven times pass over him.
16. let his heart be changed from man’s and let a beast’s heart be given unto him; and let seven times pass over him.
4:16. Let his heart be changed from being human, and let the heart of a wild animal be given to him, and let seven periods of time pass over him.
4:16. Let his heart be changed from man’s, and let a beast’s heart be given unto him; and let seven times pass over him.
This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise [men] of my kingdom are not able to make known unto me the interpretation: but thou [art] able; for the spirit of the holy gods [is] in thee:

4:15 Такой сон видел я, царь Навуходоносор; а ты, Валтасар, скажи значение его, так как никто из мудрецов в моем царстве не мог объяснить его значения, а ты можешь, потому что дух святаго Бога в тебе.
4:23
καὶ και and; even
ο the
ὅρασις ορασις appearance; vision
ἣν ος who; what
εἶδες οραω view; see
ὅτι οτι since; that
ἄγγελος αγγελος messenger
ἐν εν in
ἰσχύι ισχυς force
ἀπεστάλη αποστελλω send off / away
παρὰ παρα from; by
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
ὅτι οτι since; that
εἶπεν επω say; speak
ἐξᾶραι εξαιρω lift out / up; remove
τὸ ο the
δένδρον δενδρον tree
καὶ και and; even
ἐκκόψαι εκκοπτω cut out; cut off
ο the
κρίσις κρισις decision; judgment
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
μεγάλου μεγας great; loud
ἥξει ηκω here
ἐπὶ επι in; on
σέ σε.1 you
4:16
לִבְבֵהּ֙ livᵊvˌēh לְבַב heart
מִן־ min- מִן from
אֲנָשָׁ֣אאנושׁא
*ʔᵃnāšˈā אֱנָשׁ mankind
יְשַׁנֹּ֔ון yᵊšannˈôn שׁנה be different
וּ û וְ and
לְבַ֥ב lᵊvˌav לְבַב heart
חֵיוָ֖ה ḥêwˌā חֵיוָה animal
יִתְיְהִ֣ב yiṯyᵊhˈiv יהב give
לֵ֑הּ lˈēh לְ to
וְ wᵊ וְ and
שִׁבְעָ֥ה šivʕˌā שְׁבַע seven
עִדָּנִ֖ין ʕiddānˌîn עִדָּן time
יַחְלְפ֥וּן yaḥlᵊfˌûn חלף pass by
עֲלֹֽוהִי׃ ʕᵃlˈôhî עַל upon
4:16. cor eius ab humano commutetur et cor ferae detur ei et septem tempora mutentur super eum
Let his heart be changed from man's, and let a beast's heart be given him: and let seven times pass over him.
16. let his heart be changed from man’s and let a beast’s heart be given unto him; and let seven times pass over him.
4:16. Let his heart be changed from being human, and let the heart of a wild animal be given to him, and let seven periods of time pass over him.
4:16. Let his heart be changed from man’s, and let a beast’s heart be given unto him; and let seven times pass over him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Провидя причину предстоящего Навуходоносору наказания - его гордость, Даниил советует царю смириться, проявив это в правде и милосердии, и тем самым отвратить грядущее бедствие.
Albert Barnes: Notes on the Bible - 1834
4:18: This dream I king Nebuchadnezzar have seen - This is the dream which I saw. He had detailed it at length as it appeared to him, without pretending to be able to explain it.
Forasmuch as all the wise men of my kingdom ... - Dan 4:7.
But thou art able ... - See the notes at Dan 4:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: forasmuch: Dan 4:7, Dan 2:7, Dan 5:8, Dan 5:15; Gen 41:8, Gen 41:15; Isa 19:3, Isa 47:12-14
but: Dan 4:8, Dan 4:9, Dan 2:26-28; Kg1 14:2, Kg1 14:3; Amo 3:7
Carl Friedrich Keil and Franz Delitzsch
4:16 (4:13)
Here the angel declares by what means Nebuchadnezzar shall be brought into this condition. His heart shall be changed from a man's heart, according to the following passage, into the heart of a beast. מן שׁנּא, to change, to make different from, so that it is no longer what it was. The Kethiv אנושׁא is the Hebr. form for the Chald. אנששׁא of the Keri, here, as in v. 14, where along with it also stands the Hebr. plur. form אנשׁים. אנושׁא stands here for the abbreviated comparison frequent in Hebr., אנושׁא מן לבב, and the 3rd pers. plur. ישׁנּון impers. for the passive. לבב is the heart, the centre of the intelligent soul-life. The heart of man is dehumanized when his soul becomes like that of a beast; for the difference between the heart of a man and that of a beast has its foundation in the difference between the soul of a man and the soul of a beast (Delitzsch, bibl. Psych. p. 252). And seven times shall pass over him, viz., during the continuance of the circumstances described; i.e., his condition of bondage shall last for seven times. Following the example of the lxx and of Josephus, many ancient and recent interpreters, down to Maur., Hitz., and Kran., understood by the word עדּנין years, because the times in Dan 7:25; Dan 12:7, are also years, and because in Dan 4:29 mention is made of twelve months, and thereby the time is defined as one year. But from Dan 4:29 the duration of the עדּנין cannot at all be concluded, and in Dan 7:25 and Dan 12:7 the times are not years. עדּן designates generally a definite period of time, whose length or duration may be very different. Seven is the "measure and signature of the history of the development of the kingdom of God, and of all the factors and phenomena significant for it" (Lmmert's "Revision of the biblical Symbolical Numbers" in the Jahrbb.f. deutsche Theol. ix. p. 11); or as Leyrer, in Herzog's Realencykl. xviii. p. 366, expresses himself, "the signature for all the actions of God, in judgment and in mercy, punishments, expiations, consecrations, blessings, connected with the economy of redemption, perfecting themselves in time." Accordingly, "seven times" is the duration of the divine punishment which was decreed against Nebuchadnezzar for purposes connected with the history of redemption. Whether these times are to be understood as years, months, or weeks, is not said, and cannot at all be determined. The supposition that they were seven years "cannot well be adopted in opposition to the circumstance that Nebuchadnezzar was again restored to reason, a thing which very rarely occurs after so long a continuance of psychical disease" (J. B. Friedreich, Zur Bibel. Naturhist., anthrop. u. med. Fragmente, i. p. 316).
Geneva 1599
4:16 (h) Let his heart be changed from man's, and let a beast's heart be given unto him; and let seven times pass over him.
(h) By this he means that Nebuchadnezzar would not only for a time lose his kingdom, but be like a beast.
John Gill
4:16 Let his heart be changed from man's,.... Not as to the substance, but as to the quality:
and let a beast's heart be given unto him; from a human heart, let it be changed into a brutal one; let him be deprived of the use of reason, and have no more exercise of it than a brute has; let him be wholly governed by the animal senses, and behave and act as a beast does; be as senseless, stupid, and savage, as that: and such a heart Nebuchadnezzar had; not that his rational soul departed from him, then he must have died; but the powers of it were sadly vitiated and depraved; his understanding, imagining himself to be a beast, not a man; his judgment, in not distinguishing the actions of a beast from those of a man; his memory of things past utterly failed; he forgot what he had been, and was; his will, inclination, and fancy, were towards brutal things, and ran upon deserts, fields, and grass; and he shunned the society of men:
and let seven times pass over him: while in this condition; let him remain so long in it; not seven months, as Abarbinel, and others; nor seven half years, or three years and a half, as some in Theodoret; dividing the year into two parts, summer and winter; and suppose, that seven of these seasons passed over him before he recovered; but seven years are meant, as Jarchi, Saadiah, and Jacchiades, as the phrase is used in Dan 7:25, so many years the temple of Solomon was building, which Nebuchadnezzar had destroyed, and so long this madness must remain upon him: no notice is taken of this affair by Heathen writers, only Abydenus (n) says, that being under a divine afflatus, he foretold the destruction of the Babylonian empire by a Persian mule (meaning Cyrus), and by a Mede, and immediately, he disappeared; which some have understood of this time of his madness, which quickly followed upon this dream.
(n) Apud Euseb. Praepar. Evangel. l. 9. c. 41. p. 457.
Robert Jamieson, A. R. Fausset and David Brown
4:16 heart--understanding (Is 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.
4:164:16: Յայնժամ Դանիէլ՝ որում անուն էր Բաղտասար՝ հիացաւ իբրեւ ժամ մի եւ խորհուրդք նորա խռովեցուցանէին զնա։ Պատասխանի ետ թագաւորն՝ եւ ասէ ցնա. Բա՛ղտասար, երազն եւ մեկնութիւն նորա մի՛ տագնապեցուցանեն զքեզ։ Ետ պատասխանի Բաղտասար՝ եւ ասէ. Տէ՛ր՝ երազն ատելեաց քոց, եւ մեկնութիւն նորա թշնամեաց քոց[12123]։ [12123] Ոմանք. Որոյ անուն էր Բաղտասար... մի՛ տագնապեցուսցեն. կամ՝ պեցուսցէ զքեզ։
16 Այն ժամանակ Դանիէլը, որի անունը Բաղդասար էր, ամփոփուեց մի պահ. նրա մտքերը խռովում էին նրան: Պատասխանեց նրան թագաւորը եւ ասաց. «Բաղդասա՛ր, երազն ու նրա մեկնութիւնը թող չտագնապեցնեն քեզ»: Բաղդասարը պատասխանեց եւ ասաց. «Տէ՛ր իմ, երազը թող քեզ ատողների համար լինի, եւ նրա մեկնութիւնը՝ քո թշնամիների:
19 Այն ատեն Դանիէլ, որուն անունը Բաղտասասար էր, մէկ ժամու չափ* ահաբեկած մնաց ու անոր խորհուրդները զանիկա խռովեցուցին։ Թագաւորը ըսաւ. «Ո՛վ Բաղտասասար, երազը կամ անոր մեկնութիւնը թող քեզ չխռովեցնէ»։ Պատասխան տուաւ Բաղտասասարն ու ըսաւ. «Ո՛վ տէր իմ, երազը՝ քեզ ատողներուն ու անոր մեկնութիւնը քու թշնամիներուդ ըլլայ։
Յայնժամ Դանիէլ որում անուն էր Բաղտասար` հիացաւ իբրեւ ժամ մի, եւ խորհուրդք նորա խռովեցուցանէին զնա: Պատասխանի ետ թագաւորն եւ ասէ ցնա. Բաղտասար, երազն եւ մեկնութիւն նորա մի՛ տագնապեցուսցեն զքեզ: Ետ պատասխանի Բաղտասար եւ ասէ. Տէր, երազն ատելեաց քոց, եւ մեկնութիւն նորա թշնամեաց քոց:

4:16: Յայնժամ Դանիէլ՝ որում անուն էր Բաղտասար՝ հիացաւ իբրեւ ժամ մի եւ խորհուրդք նորա խռովեցուցանէին զնա։ Պատասխանի ետ թագաւորն՝ եւ ասէ ցնա. Բա՛ղտասար, երազն եւ մեկնութիւն նորա մի՛ տագնապեցուցանեն զքեզ։ Ետ պատասխանի Բաղտասար՝ եւ ասէ. Տէ՛ր՝ երազն ատելեաց քոց, եւ մեկնութիւն նորա թշնամեաց քոց[12123]։
[12123] Ոմանք. Որոյ անուն էր Բաղտասար... մի՛ տագնապեցուսցեն. կամ՝ պեցուսցէ զքեզ։
16 Այն ժամանակ Դանիէլը, որի անունը Բաղդասար էր, ամփոփուեց մի պահ. նրա մտքերը խռովում էին նրան: Պատասխանեց նրան թագաւորը եւ ասաց. «Բաղդասա՛ր, երազն ու նրա մեկնութիւնը թող չտագնապեցնեն քեզ»: Բաղդասարը պատասխանեց եւ ասաց. «Տէ՛ր իմ, երազը թող քեզ ատողների համար լինի, եւ նրա մեկնութիւնը՝ քո թշնամիների:
19 Այն ատեն Դանիէլ, որուն անունը Բաղտասասար էր, մէկ ժամու չափ* ահաբեկած մնաց ու անոր խորհուրդները զանիկա խռովեցուցին։ Թագաւորը ըսաւ. «Ո՛վ Բաղտասասար, երազը կամ անոր մեկնութիւնը թող քեզ չխռովեցնէ»։ Պատասխան տուաւ Բաղտասասարն ու ըսաւ. «Ո՛վ տէր իմ, երազը՝ քեզ ատողներուն ու անոր մեկնութիւնը քու թշնամիներուդ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:194:16 Тогда Даниил, которому имя Валтасар, около часа пробыл в изумлении, и мысли его смущали его. Царь начал говорить и сказал: Валтасар! да не смущает тебя этот сон и значение его. Валтасар отвечал и сказал: господин мой! твоим бы ненавистникам этот сон, и врагам твоим значение его!
4:24 καὶ και and; even ὁ ο the ὕψιστος υψιστος highest; most high καὶ και and; even οἱ ο the ἄγγελοι αγγελος messenger αὐτοῦ αυτος he; him ἐπὶ επι in; on σὲ σε.1 you κατατρέχουσιν κατατρεχω run down
4:17 בִּ bi בְּ in גְזֵרַ֤ת ḡᵊzērˈaṯ גְּזֵרָה decision עִירִין֙ ʕîrîn עִיר angel פִּתְגָמָ֔א piṯᵊḡāmˈā פִּתְגָם word וּ û וְ and מֵאמַ֥ר mēmˌar מֵאמַר word קַדִּישִׁ֖ין qaddîšˌîn קַדִּישׁ holy שְׁאֵֽלְתָ֑א šᵊʔˈēlᵊṯˈā שְׁאֵלָה question עַד־ ʕaḏ- עַד until דִּבְרַ֡ת divrˈaṯ דִּבְרָה matter דִּ֣י dˈî דִּי [relative] יִנְדְּע֣וּן yindᵊʕˈûn ידע know חַ֠יַּיָּא ḥayyayyˌā חַי living דִּֽי־ dˈî- דִּי [relative] שַׁלִּ֨יט šallˌîṭ שַׁלִּיט mighty עִלָּאָ֜העליא *ʕillāʔˈā עִלָּי highest בְּ bᵊ בְּ in מַלְכ֣וּת malᵊḵˈûṯ מַלְכוּ kingdom אֲנָשָׁ֗אאנושׁא *ʔᵃnāšˈā אֱנָשׁ mankind וּ û וְ and לְ lᵊ לְ to מַן־ man- מַן who דִּ֤י dˈî דִּי [relative] יִצְבֵּא֙ yiṣbˌē צבה desire יִתְּנִנַּ֔הּ yittᵊninnˈah נתן give וּ û וְ and שְׁפַ֥ל šᵊfˌal שְׁפַל low אֲנָשִׁ֖ים ʔᵃnāšˌîm אֱנָשׁ mankind יְקִ֥ים yᵊqˌîm קום stand עֲלַֽהּעליה *ʕᵃlˈah עַל upon
4:17. in sententia vigilum decretum est et sermo sanctorum et petitio donec cognoscant viventes quoniam dominatur Excelsus in regno hominum et cuicumque voluerit dabit illud et humillimum hominem constituet super eoThis is the decree by the sentence of the watchers, and the word and demand of the holy ones: till the living know, that the most High ruleth in the kingdom of men: and he will give it to whomsoever it shall please him, and he will appoint the basest man over it.
17. The sentence is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the 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 lowest of men.
4:17. This is the decree from the judgment of the watchers, and the decision and proclamation of the holy ones, until the living shall know that the Supreme One is ruler in the kingdom of men, and that he will give it to whomever he wills, and he will appoint the lowest man over it.”
4:17. This matter [is] by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the 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.
Then Daniel, whose name [was] Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream [be] to them that hate thee, and the interpretation thereof to thine enemies:

4:16 Тогда Даниил, которому имя Валтасар, около часа пробыл в изумлении, и мысли его смущали его. Царь начал говорить и сказал: Валтасар! да не смущает тебя этот сон и значение его. Валтасар отвечал и сказал: господин мой! твоим бы ненавистникам этот сон, и врагам твоим значение его!
4:24
καὶ και and; even
ο the
ὕψιστος υψιστος highest; most high
καὶ και and; even
οἱ ο the
ἄγγελοι αγγελος messenger
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
σὲ σε.1 you
κατατρέχουσιν κατατρεχω run down
4:17
בִּ bi בְּ in
גְזֵרַ֤ת ḡᵊzērˈaṯ גְּזֵרָה decision
עִירִין֙ ʕîrîn עִיר angel
פִּתְגָמָ֔א piṯᵊḡāmˈā פִּתְגָם word
וּ û וְ and
מֵאמַ֥ר mēmˌar מֵאמַר word
קַדִּישִׁ֖ין qaddîšˌîn קַדִּישׁ holy
שְׁאֵֽלְתָ֑א šᵊʔˈēlᵊṯˈā שְׁאֵלָה question
עַד־ ʕaḏ- עַד until
דִּבְרַ֡ת divrˈaṯ דִּבְרָה matter
דִּ֣י dˈî דִּי [relative]
יִנְדְּע֣וּן yindᵊʕˈûn ידע know
חַ֠יַּיָּא ḥayyayyˌā חַי living
דִּֽי־ dˈî- דִּי [relative]
שַׁלִּ֨יט šallˌîṭ שַׁלִּיט mighty
עִלָּאָ֜העליא
*ʕillāʔˈā עִלָּי highest
בְּ bᵊ בְּ in
מַלְכ֣וּת malᵊḵˈûṯ מַלְכוּ kingdom
אֲנָשָׁ֗אאנושׁא
*ʔᵃnāšˈā אֱנָשׁ mankind
וּ û וְ and
לְ lᵊ לְ to
מַן־ man- מַן who
דִּ֤י dˈî דִּי [relative]
יִצְבֵּא֙ yiṣbˌē צבה desire
יִתְּנִנַּ֔הּ yittᵊninnˈah נתן give
וּ û וְ and
שְׁפַ֥ל šᵊfˌal שְׁפַל low
אֲנָשִׁ֖ים ʔᵃnāšˌîm אֱנָשׁ mankind
יְקִ֥ים yᵊqˌîm קום stand
עֲלַֽהּעליה
*ʕᵃlˈah עַל upon
4:17. in sententia vigilum decretum est et sermo sanctorum et petitio donec cognoscant viventes quoniam dominatur Excelsus in regno hominum et cuicumque voluerit dabit illud et humillimum hominem constituet super eo
This is the decree by the sentence of the watchers, and the word and demand of the holy ones: till the living know, that the most High ruleth in the kingdom of men: and he will give it to whomsoever it shall please him, and he will appoint the basest man over it.
17. The sentence is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the 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 lowest of men.
4:17. This is the decree from the judgment of the watchers, and the decision and proclamation of the holy ones, until the living shall know that the Supreme One is ruler in the kingdom of men, and that he will give it to whomever he wills, and he will appoint the lowest man over it.”
4:17. This matter [is] by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:19: Daniel - was astonied for one hour - He saw the design of the dream, and he felt the great delicacy of interpreting it. He was not puzzled by the difficulties of it. He felt for the king, and for the nation; and with what force and delicacy does he express the general portent; "The dream to them that hate thee, and the interpretation thereof to thine enemies!"
Albert Barnes: Notes on the Bible - 1834
4:19: Then Daniel, whose name was Belteshazzar - Dan 4:8. It has been objected that the mention in this edict of "both" the names by which Daniel was known is an improbable circumstance; that a pagan monarch would only have referred to him by the name by which he was known in Babylon - the name which he had himself conferred on him in honor of the god ("Belus") after whom he was called. See the note at Dan 1:7. To this it may be replied, that although in ordinary intercourse with him in Babylon, in addressing him as an officer of state under the Chaldean government, he would undoubtedly be mentioned only by that name; yet, in a proclamation like this, both the names by which he was known would be used - the one to identify him among his own countrymen, the other among the Chaldeans. This proclamation was designed for people of all classes, and ranks, and tongues Dan 4:1; it was intended to make known the supremacy of the God worshipped by the Hebrews. Nebuchadnezzar had derived the knowledge of the meaning of his dream from one who was a Hebrew, and it was natural, therefore, in order that it might be known by whom the dream had been interpreted, that he should so designate him that it would be understood by all.
Was astonied - Was astonished. The word "astonied," now gone out of use, several times occurs in the common version; Ezr 9:3; Job 17:8; Job 18:20; Eze 4:17; Dan 3:24; Dan 4:19; Dan 5:9. Daniel was "amazed" and "overwhelmed" at what was manifestly the fearful import of the dream.
For one hour - It is not possible to designate the exact time denoted by the word "hour" - שׁעה shâ‛ â h. According to Gesenius ("Lex."), it means moment of time; properly, a look, a glance, a wink of the eye - German, "augenblick." In Arabic the word means both a moment and an hour. In Dan 3:6, Dan 3:15, it evidently means immediately. Here it would seem to mean a short time. That is, Daniel was fixed in thought, and maintained a profound silence until the king addressed him. We are not to suppose that this continued during the space of time which we call an hour, but he was silent until Nebuchadnezzar addressed him. He would not seem to be willing even to speak of so fearful calamities as he saw were coming upon the king.
And his thoughts troubled him - The thoughts which passed through his mind respecting the fearful import of the dream.
The king spake and said ... - Perceiving that the dream had, as he had probably apprehended, a fearful significancy, and that Daniel hesitated about explaining its meaning. Perhaps he supposed that he hesitated because he apprehended danger to himself if he should express his thoughts, and the king therefore assured him of safety, and encouraged him to declare the full meaning of the vision, whatever that might be.
Belteshazzar answered and said, My lord, the dream be to them that hate thee - Let such things as are foreboded by the dream happen to your enemies rather than to you. This merely implies that he did not desire that these things should come upon him. It was the language of courtesy and of respect; it showed that he had no desire that any calamity should befall the monarch, and that he had no wish for the success of his enemies. There is not, in this, anything necessarily implying a hatred of the enemies of the king, or any wish that calamity should come upon them; it is the expression of an earnest desire that such an affliction might not come upon him. If it must come on any, such was his respect for the sovereign, and such his desire for his welfare and prosperitry, that he preferred that it should fall upon those who were his enemies, and who hated him. This language, however, should not be rigidly interpreted. It is the language of an Oriental; language uttered at a court, where only the words of respect were heard. Expressions similar to this occur not unfrequently in ancient writings. Thus Horace, b. iii. ode 27:
"Hostium uxores puerique caecos
Sentiant motus orientis Austri."
And Virgil, Georg. iii. 513:
"Di meliora piis, erroremque liostibus ilium."
"Such rhetorical embellishments are pointed at no individuals, have nothing in them of malice or ill-will, are used as marks of respect to the ruling powers, and may be presumed to be free from any imputation of a want of charity." - Wintle, in loc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: Daniel: Dan 4:8, Dan 1:7, Dan 2:26, Dan 5:12
was astonied: He saw the design of the dream; and felt acutely for his prince and benefactor. Accordingly he expresses himself with the greatest delicacy and kindly feeling. Dan 4:9, Dan 7:28, Dan 8:27, Dan 10:16, Dan 10:17; Jer 4:19; Hab 3:10
let: Dan 4:4, Dan 4:5; Sa1 3:17
My Lord: Dan 4:24, Dan 10:16; Gen 31:35, Gen 32:4, Gen 32:5, Gen 32:18; Exo 32:32; Sa1 1:15, Sa1 24:8, Sa1 26:15; Sa2 18:31; Kg1 18:7
the dream: Sa2 18:32; Jer 29:7
Carl Friedrich Keil and Franz Delitzsch
4:17 (4:14)
The divine messenger concludes his announcement with the words that the matter was unchangeably decreed, for this purpose, that men might be led to recognise the supremacy of the Most High over the kings of the earth. The first two passages have no verb, and thus the verb. substant. must be supplied. Accordingly we must not translate: by the decree of the watchers is the message, i.e., is it delivered (Kran.), nor: the decree is included in the fate, the unalterable will of Heaven (Hv.); but בdenotes the department within which the גּזרה lies, and is to be translated: "the message consists in, or rests on, the decree of the watchers." גּזרה, the unchangeable decision, the decretum divinum, quod homini aut rebus humanis tanquam inevitabile impositum est (Buxtorf's Lex. talm. rabb. p. 419), the Fatum in which the Chaldeans believed. Regarding פּתגּם see under Dan 3:16. Here the fundamental meaning, the message, that which is to happen, can be maintained. The second member is synonymous, and affirms the same thing in another way. The word, the utterance of the holy ones, i.e., the watchers (see under Dan 4:13), is שׁאלתּא, the matter. The meaning lying in the etymon, request or question, is not here suitable, but only the derivative meaning, matter as the object of the request or inquiry. The thing meant is that which is decided regarding the tree, that it should be cut down, etc. This is so clear, that a pronoun referring to it appears superfluous.
דּי דּברת עד, till the matter that ... to the end that; not = דּי עד, Dan 4:25, because here no defining of time goes before. The changing of עד into על (Hitz.) is unnecessary and arbitrary. That the living may know, etc. The expression is general, because it is not yet said who is to be understood by the tree which should be cut down. This general expression is in reality correct; for the king comes by experience to this knowledge, and so all will attain to it who consider this. The two last passages of Dan 4:14 express more fully how the Most High manifests His supremacy over the kingdom of men. The Kethiv עליה is shortened from עליהא, and in the Keri is yet further shortened by the rejection of the ;י cf. Dan 5:21; Dan 7:4., etc.
Geneva 1599
4:17 (i) This matter [is] by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the 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.
(i) God has decreed this judgment and the whole army of heaven has as it were joined in being a part of it, just as they also desire the execution of his decree against all those that lift up themselves against God.
John Gill
4:17 This matter is by the decree of the watchers,.... That is, the cutting down the tree, and what is signified by it, was with the advice, consent, and approbation of the watchers, by whom is generally understood angels; not that they were the authors of this decree, but approvers of it; and were ready, not only to subscribe it, but to execute it; it being against a wicked man, and an oppressor of the Lord's people: they are represented as assessors with God; called into a consultation with him; alluding to the manner of kings and princes, who have their privy council, whom they advise with on occasion; though, properly speaking, nothing of this nature is to be attributed to God, only after the manner of men; see 3Kings 22:19.
and the demand by the word of the Holy Ones; the same as before, in other words; watchers and Holy Ones being the same, the holy angels; See Gill on Dan 4:13, and the decree and the demand the same; or the request (o), or petition; which shows what concern they had in the decree; they only requested it might pass, or be carried into execution; though some understand this of saints on earth, who, in their prayers and supplications, requested for the judgments of God to come down upon this proud monarch: though, after all, it may be best to interpret the whole of the three Persons in the Godhead, who are perfectly pure and holy, essentially and inderivatively; and may be called watchers, because they watch over the good, to bring it upon the Lord's people; and over the evil, to bring it upon their enemies: and to them well agree the decree and the demand; and the rather this may be thought to be the true sense, since this decree is called the decree of the most High, Dan 4:24, and who is expressed in the next clause:
to the intent that the living may know that the most High ruleth in the kingdom of men; though men have kingdoms on earth, and multitudes subject to them, yet they are not absolute sovereigns; there is a God that is higher than they, at whose control they are, and does whatsoever he pleases in their kingdoms, of which the event signified in this dream was a proof; and would be brought about on purpose to make it appear that those that live on earth (for, as for the dead, they know nothing what is done on it), both princes and people, might be sufficiently convinced of the truth of it:
and giveth it to whomsoever he will; that is, the kingdom; he takes it from one, and gives it to another; pulls down one, and sets up another, as he pleases; see Dan 2:21,
and setteth up over it the basest of men; or, "the lowest of men" (p); men of the meanest and lowest rank and condition of life, as David was taken from the sheepfold, and made king of Israel; perhaps respect is had to Nebuchadnezzar himself; not to his person, as Saadiah, who says he was short, and low of stature; but to his llater state and condition, when he was taken from among the beasts of the field, and restored to his throne and kingdom.
(o) "petitio", Pagninus, Montanus; "postulatio", Munster; "hoc postulatum", Junius & Tremellius; "petitio haec", Piscator. (p) "humliem hominum". Montanus, Grotius; "humilem inter homines", Pagninus; "humilem virorum", Michaelis; "humillimum hominum", Cocceius.
John Wesley
4:17 Of the holy ones - The decree was God's, and the demand was of the holy angels; if God enact it, the angels had the dispensation of it put into their hands, and they all consent to it as a just judgment of God to be executed by them according to the will of God. The most high ruleth - Nebuchadnezzar and his flatterers conceded he was a god in earth unaccountable to any. But the great God will make all men know he rules all in earth too, and sets up at his pleasure whom he will, and plucks them down again.
Robert Jamieson, A. R. Fausset and David Brown
4:17 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; 3Kings 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 (1Kings 2:8; Lk 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).
4:174:17: Ծառն զոր տեսանէիր մեծացեալ եւ զօրացեալ, որոյ բարձրութիւնն հասանէր յերկինս, եւ լայնութիւն նորա յամենայն երկիր[12124]. [12124] Ոմանք. Նորա յամենայն երկրի։
17 Այն ծառը, որ տեսնում էիր մեծացած եւ զօրացած, եւ որի բարձրութիւնը հասնում էր մինչեւ երկինք, իսկ նրա լայնութիւնը՝ աշխարհի բոլոր կողմերը,
20 Այն ծառը, որ մեծցաւ եւ ուժովցաւ ու անոր բարձրութիւնը մինչեւ երկինք հասաւ ու անիկա բոլոր երկրի մէջ կը տեսնուէր
Ծառն զոր տեսանէիր մեծացեալ եւ զօրացեալ, որոյ բարձրութիւնն հասանէր յերկինս եւ [57]լայնութիւն նորա յամենայն երկիր:

4:17: Ծառն զոր տեսանէիր մեծացեալ եւ զօրացեալ, որոյ բարձրութիւնն հասանէր յերկինս, եւ լայնութիւն նորա յամենայն երկիր[12124].
[12124] Ոմանք. Նորա յամենայն երկրի։
17 Այն ծառը, որ տեսնում էիր մեծացած եւ զօրացած, եւ որի բարձրութիւնը հասնում էր մինչեւ երկինք, իսկ նրա լայնութիւնը՝ աշխարհի բոլոր կողմերը,
20 Այն ծառը, որ մեծցաւ եւ ուժովցաւ ու անոր բարձրութիւնը մինչեւ երկինք հասաւ ու անիկա բոլոր երկրի մէջ կը տեսնուէր
zohrab-1805▾ eastern-1994▾ western am▾
4:204:17 Дерево, которое ты видел, которое было большое и крепкое, высотою своею достигало до небес и видимо было по всей земле,
4:25 εἰς εις into; for φυλακὴν φυλακη prison; watch ἀπάξουσί απαγω lead off; lead away σε σε.1 you καὶ και and; even εἰς εις into; for τόπον τοπος place; locality ἔρημον ερημος lonesome; wilderness ἀποστελοῦσί αποστελλω send off / away σε σε.1 you
4:18 דְּנָה֙ dᵊnˌā דְּנָה this חֶלְמָ֣א ḥelmˈā חֵלֶם dream חֲזֵ֔ית ḥᵃzˈêṯ חזה see אֲנָ֖ה ʔᵃnˌā אֲנָה I מַלְכָּ֣א malkˈā מֶלֶךְ king נְבוּכַדְנֶצַּ֑ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar וְו *wᵊ וְ and אַ֨נְתְּאנתה *ʔˌant אַנְתָּה you בֵּלְטְשַׁאצַּ֜ר bēlᵊṭšaṣṣˈar בֵּלְטְשַׁאצַּר Belteshazzar פִּשְׁרֵ֣א׀ pišrˈē פְּשַׁר interpretation אֱמַ֗ר ʔᵉmˈar אמר say כָּ kā כְּ like ל־ l- לְ to קֳבֵל֙ qᵒvˌēl קֳבֵל opposite דִּ֣י׀ dˈî דִּי [relative] כָּל־ kol- כֹּל whole חַכִּימֵ֣י ḥakkîmˈê חַכִּים wise מַלְכוּתִ֗י malᵊḵûṯˈî מַלְכוּ kingdom לָֽא־ lˈā- לָא not יָכְלִ֤ין yoḵlˈîn יכל be able פִּשְׁרָא֙ pišrˌā פְּשַׁר interpretation לְ lᵊ לְ to הֹודָ֣עֻתַ֔נִי hôḏˈāʕuṯˈanî ידע know וְו *wᵊ וְ and אַ֣נְתְּאנתה *ʔˈant אַנְתָּה you כָּהֵ֔ל kāhˈēl כהל be able דִּ֛י dˈî דִּי [relative] רֽוּחַ־ rˈûₐḥ- רוּחַ wind אֱלָהִ֥ין ʔᵉlāhˌîn אֱלָהּ god קַדִּישִׁ֖ין qaddîšˌîn קַדִּישׁ holy בָּֽךְ׃ bˈāḵ בְּ in
4:18. hoc somnium vidi ego rex Nabuchodonosor tu ergo Balthasar interpretationem narra festinus quia omnes sapientes regni mei non queunt solutionem edicere mihi tu autem potes quia spiritus deorum sanctorum in te estI, king Nabuchodonosor, saw this dream: thou, therefore, O Baltassar, tell me quickly the interpretation: for all the wise men of my kingdom are not able to declare the meaning of it to me: but thou art able, because the spirit of the holy gods is in thee.
18. This dream I king Nebuchadnezzar have seen: and thou, O Belteshazzar, declare the interpretation, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation; but thou art able, for the spirit of the holy gods is in thee.
4:18. I, king Nebuchadnezzar, saw this dream. And so you, Belteshazzar, must quickly explain to me the interpretation because all the wise men of my kingdom are not able to declare the meaning of it to me. But you are able because the spirit of the holy gods is in you.
4:18. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise [men] of my kingdom are not able to make known unto me the interpretation: but thou [art] able; for the spirit of the holy gods [is] in thee.
The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth:

4:17 Дерево, которое ты видел, которое было большое и крепкое, высотою своею достигало до небес и видимо было по всей земле,
4:25
εἰς εις into; for
φυλακὴν φυλακη prison; watch
ἀπάξουσί απαγω lead off; lead away
σε σε.1 you
καὶ και and; even
εἰς εις into; for
τόπον τοπος place; locality
ἔρημον ερημος lonesome; wilderness
ἀποστελοῦσί αποστελλω send off / away
σε σε.1 you
4:18
דְּנָה֙ dᵊnˌā דְּנָה this
חֶלְמָ֣א ḥelmˈā חֵלֶם dream
חֲזֵ֔ית ḥᵃzˈêṯ חזה see
אֲנָ֖ה ʔᵃnˌā אֲנָה I
מַלְכָּ֣א malkˈā מֶלֶךְ king
נְבוּכַדְנֶצַּ֑ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar
וְו
*wᵊ וְ and
אַ֨נְתְּאנתה
*ʔˌant אַנְתָּה you
בֵּלְטְשַׁאצַּ֜ר bēlᵊṭšaṣṣˈar בֵּלְטְשַׁאצַּר Belteshazzar
פִּשְׁרֵ֣א׀ pišrˈē פְּשַׁר interpretation
אֱמַ֗ר ʔᵉmˈar אמר say
כָּ כְּ like
ל־ l- לְ to
קֳבֵל֙ qᵒvˌēl קֳבֵל opposite
דִּ֣י׀ dˈî דִּי [relative]
כָּל־ kol- כֹּל whole
חַכִּימֵ֣י ḥakkîmˈê חַכִּים wise
מַלְכוּתִ֗י malᵊḵûṯˈî מַלְכוּ kingdom
לָֽא־ lˈā- לָא not
יָכְלִ֤ין yoḵlˈîn יכל be able
פִּשְׁרָא֙ pišrˌā פְּשַׁר interpretation
לְ lᵊ לְ to
הֹודָ֣עֻתַ֔נִי hôḏˈāʕuṯˈanî ידע know
וְו
*wᵊ וְ and
אַ֣נְתְּאנתה
*ʔˈant אַנְתָּה you
כָּהֵ֔ל kāhˈēl כהל be able
דִּ֛י dˈî דִּי [relative]
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
אֱלָהִ֥ין ʔᵉlāhˌîn אֱלָהּ god
קַדִּישִׁ֖ין qaddîšˌîn קַדִּישׁ holy
בָּֽךְ׃ bˈāḵ בְּ in
4:18. hoc somnium vidi ego rex Nabuchodonosor tu ergo Balthasar interpretationem narra festinus quia omnes sapientes regni mei non queunt solutionem edicere mihi tu autem potes quia spiritus deorum sanctorum in te est
I, king Nabuchodonosor, saw this dream: thou, therefore, O Baltassar, tell me quickly the interpretation: for all the wise men of my kingdom are not able to declare the meaning of it to me: but thou art able, because the spirit of the holy gods is in thee.
18. This dream I king Nebuchadnezzar have seen: and thou, O Belteshazzar, declare the interpretation, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation; but thou art able, for the spirit of the holy gods is in thee.
4:18. I, king Nebuchadnezzar, saw this dream. And so you, Belteshazzar, must quickly explain to me the interpretation because all the wise men of my kingdom are not able to declare the meaning of it to me. But you are able because the spirit of the holy gods is in you.
4:18. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise [men] of my kingdom are not able to make known unto me the interpretation: but thou [art] able; for the spirit of the holy gods [is] in thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:20: The tree that thou sawest - The dream is so fully interpreted in the following verses that it needs no comment.
Albert Barnes: Notes on the Bible - 1834
4:20: The tree that thou sawest ... - In these two verses Daniel refers to the leading circumstances respecting the tree as it appeared in the dream, without any allusion as yet to the order to cut it down. He probably designed to show that he had clearly understood what had been said, or that he had attended to the most minute circumstances as narrated. It was important to do this in order to show clearly that it referred to the king; a fact which probably Nebuchadnezzar himself apprehended, but still it was important that this should be so firmly fixed in his mind that he would not Rev_olt from it when Daniel came to disclose the fearful import of the remainder of the dream.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: Dan 4:10-12; Eze 31:3, Eze 31:16
Carl Friedrich Keil and Franz Delitzsch
4:18 (4:15)
Nebuchadnezzar adds to his communication of his dream a command to Daniel to interpret it. The form פּשׁרא (its interpretation) is the old orthography and the softened form for פּשׁרהּ (cf. Dan 4:6).
John Gill
4:18 This dream I King Nebuchadnezzar have seen,.... So things were represented to him by a vision in a dream:
now thou, O Belteshazzar, declare the interpretation thereof; at once, directly; as he was well assured he could, by what he had already done; having both told him his dream when forgotten by him, and the meaning of it; and therefore doubted not but he could interpret his dream, being told him:
forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation; he had sent for them, even all of them; he had told them his dream, but they could not interpret it; see Dan 4:6,
but thou art able, for the spirit of the holy gods is in thee; he not only knew his ability from former experience, but for the reason here given; of which he might have more proofs than one, that the Spirit, not of impure deities, of the gods and demons of the Heathens, but of the one true, living, and holy God, who knows all things, dwelt in him; see Dan 4:9.
4:184:18: տերեւ նորա գեղեցիկ, եւ պտուղ նորա բազում, եւ կերակուր ամենայնի՛ ՚ի նմա. ՚ի ներքոյ նորա բնակեալ էին գազանք անապատի, եւ յոստս նորա հանգուցեալ թռչունք երկնից[12125]. [12125] Բազումք. Եւ կերակուր ամենայն ՚ի նմա։
18 որի տերեւը գեղեցիկ էր, եւ պտուղը՝ առատ, բոլորի կերակուրը նրանից էր, որի տակ էին ապրում անապատի գազանները, եւ նրա ճիւղերին էին թառում երկնքի թռչունները, - այդ ծառը դո՛ւ ես, արքա՛յ:
21 Եւ անոր տերեւները գեղեցիկ ու պտուղը առատ էր ու անոր վրայ ամենուն համար կերակուր կար, անոր տակ դաշտի անասունները կը բնակէին ու անոր ոստերուն վրայ երկնքի թռչունները կը կենային,
եւ տերեւ նորա գեղեցիկ եւ պտուղ նորա բազում, եւ կերակուր ամենայնի ի նմա, ի ներքոյ նորա բնակեալ էին գազանք անապատի, եւ յոստս նորա հանգուցեալ թռչունք երկնից:

4:18: տերեւ նորա գեղեցիկ, եւ պտուղ նորա բազում, եւ կերակուր ամենայնի՛ ՚ի նմա. ՚ի ներքոյ նորա բնակեալ էին գազանք անապատի, եւ յոստս նորա հանգուցեալ թռչունք երկնից[12125].
[12125] Բազումք. Եւ կերակուր ամենայն ՚ի նմա։
18 որի տերեւը գեղեցիկ էր, եւ պտուղը՝ առատ, բոլորի կերակուրը նրանից էր, որի տակ էին ապրում անապատի գազանները, եւ նրա ճիւղերին էին թառում երկնքի թռչունները, - այդ ծառը դո՛ւ ես, արքա՛յ:
21 Եւ անոր տերեւները գեղեցիկ ու պտուղը առատ էր ու անոր վրայ ամենուն համար կերակուր կար, անոր տակ դաշտի անասունները կը բնակէին ու անոր ոստերուն վրայ երկնքի թռչունները կը կենային,
zohrab-1805▾ eastern-1994▾ western am▾
4:214:18 на котором листья были прекрасные и множество плодов и пропитание для всех, под которым обитали звери полевые и в ветвях которого гнездились птицы небесные,
4:26 καὶ και and; even ἡ ο the ῥίζα ριζα root τοῦ ο the δένδρου δενδρον tree ἡ ο the ἀφεθεῖσα αφιημι dismiss; leave ἐπεὶ επει since; otherwise οὐκ ου not ἐξερριζώθη εκριζοω uproot ὁ ο the τόπος τοπος place; locality τοῦ ο the θρόνου θρονος throne σού σου of you; your σοι σοι you συντηρηθήσεται συντηρεω keep together; preserve εἰς εις into; for καιρὸν καιρος season; opportunity καὶ και and; even ὥραν ωρα hour ἰδοὺ ιδου see!; here I am ἐπὶ επι in; on σὲ σε.1 you ἑτοιμάζονται ετοιμαζω prepare καὶ και and; even μαστιγώσουσί μαστιγοω scourge; whip σε σε.1 you καὶ και and; even ἐπάξουσι επαγω instigate; bring on τὰ ο the κεκριμένα κρινω judge; decide ἐπὶ επι in; on σέ σε.1 you
4:19 אֱדַ֨יִן ʔᵉḏˌayin אֱדַיִן then דָּֽנִיֵּ֜אל dˈāniyyˈēl דָּנִיֵּאל Daniel דִּֽי־ dˈî- דִּי [relative] שְׁמֵ֣הּ šᵊmˈēh שֻׁם name בֵּלְטְשַׁאצַּ֗ר bēlᵊṭšaṣṣˈar בֵּלְטְשַׁאצַּר Belteshazzar אֶשְׁתֹּומַם֙ ʔeštômˌam שׁמם be astonished כְּ kᵊ כְּ like שָׁעָ֣ה šāʕˈā שָׁעָה hour חֲדָ֔ה ḥᵃḏˈā חַד one וְ wᵊ וְ and רַעְיֹנֹ֖הִי raʕyōnˌōhî רַעְיֹון thought יְבַהֲלֻנֵּ֑הּ yᵊvahᵃlunnˈēh בהל disturb עָנֵ֨ה ʕānˌē ענה answer מַלְכָּ֜א malkˈā מֶלֶךְ king וְ wᵊ וְ and אָמַ֗ר ʔāmˈar אמר say בֵּלְטְשַׁאצַּר֙ bēlᵊṭšaṣṣˌar בֵּלְטְשַׁאצַּר Belteshazzar חֶלְמָ֤א ḥelmˈā חֵלֶם dream וּ û וְ and פִשְׁרֵא֙ fišrˌē פְּשַׁר interpretation אַֽל־ ʔˈal- אַל not יְבַהֲלָ֔ךְ yᵊvahᵃlˈāḵ בהל disturb עָנֵ֤ה ʕānˈē ענה answer בֵלְטְשַׁאצַּר֙ vēlᵊṭšaṣṣˌar בֵּלְטְשַׁאצַּר Belteshazzar וְ wᵊ וְ and אָמַ֔ר ʔāmˈar אמר say מָרִ֕ימראי *mārˈî מָרֵא lord חֶלְמָ֥א ḥelmˌā חֵלֶם dream לְל *lᵊ לְ to שָֽׂנְאָ֖ךְשׂנאיך *śˈānᵊʔˌāḵ שׂנא hate וּ û וְ and פִשְׁרֵ֥הּ fišrˌēh פְּשַׁר interpretation לְל *lᵊ לְ to עָרָֽךְעריך *ʕārˈāḵ עָר adversary
4:19. tunc Danihel cuius nomen Balthasar coepit intra semet ipsum tacitus cogitare quasi hora una et cogitationes eius conturbabant eum respondens autem rex ait Balthasar somnium et interpretatio eius non conturbent te respondit Balthasar et dixit domine mi somnium his qui te oderunt et interpretatio eius hostibus tuis sitThen Daniel, whose name was Baltassar, began silently to think within himself for about one hour: and his thought troubled him. But the king answering, said: Baltassar, let not the dream and the interpretation thereof trouble thee. Baltassar answered, and said: My lord, the dream be to them that hate thee, and the interpretation thereof to thy enemies.
19. Then Daniel, whose name was Belteshazzar, was astonied for a while, and his thoughts troubled him. The king answered and said, Belteshazzar, let not the dream or the interpretation, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine adversaries.
4:19. Then Daniel, whose name was Belteshazzar, began silently to think within himself for about one hour, and his thoughts troubled him. But the king responded, saying, “Belteshazzar, do not let the dream and its interpretation disturb you.” Belteshazzar answered and said, “My lord, the dream is for those who hate you, and its interpretation may be for your enemies.
4:19. Then Daniel, whose name [was] Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream [be] to them that hate thee, and the interpretation thereof to thine enemies.
Whose leaves [were] fair, and the fruit thereof much, and in it [was] meat for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation:

4:18 на котором листья были прекрасные и множество плодов и пропитание для всех, под которым обитали звери полевые и в ветвях которого гнездились птицы небесные,
4:26
καὶ και and; even
ο the
ῥίζα ριζα root
τοῦ ο the
δένδρου δενδρον tree
ο the
ἀφεθεῖσα αφιημι dismiss; leave
ἐπεὶ επει since; otherwise
οὐκ ου not
ἐξερριζώθη εκριζοω uproot
ο the
τόπος τοπος place; locality
τοῦ ο the
θρόνου θρονος throne
σού σου of you; your
σοι σοι you
συντηρηθήσεται συντηρεω keep together; preserve
εἰς εις into; for
καιρὸν καιρος season; opportunity
καὶ και and; even
ὥραν ωρα hour
ἰδοὺ ιδου see!; here I am
ἐπὶ επι in; on
σὲ σε.1 you
ἑτοιμάζονται ετοιμαζω prepare
καὶ και and; even
μαστιγώσουσί μαστιγοω scourge; whip
σε σε.1 you
καὶ και and; even
ἐπάξουσι επαγω instigate; bring on
τὰ ο the
κεκριμένα κρινω judge; decide
ἐπὶ επι in; on
σέ σε.1 you
4:19
אֱדַ֨יִן ʔᵉḏˌayin אֱדַיִן then
דָּֽנִיֵּ֜אל dˈāniyyˈēl דָּנִיֵּאל Daniel
דִּֽי־ dˈî- דִּי [relative]
שְׁמֵ֣הּ šᵊmˈēh שֻׁם name
בֵּלְטְשַׁאצַּ֗ר bēlᵊṭšaṣṣˈar בֵּלְטְשַׁאצַּר Belteshazzar
אֶשְׁתֹּומַם֙ ʔeštômˌam שׁמם be astonished
כְּ kᵊ כְּ like
שָׁעָ֣ה šāʕˈā שָׁעָה hour
חֲדָ֔ה ḥᵃḏˈā חַד one
וְ wᵊ וְ and
רַעְיֹנֹ֖הִי raʕyōnˌōhî רַעְיֹון thought
יְבַהֲלֻנֵּ֑הּ yᵊvahᵃlunnˈēh בהל disturb
עָנֵ֨ה ʕānˌē ענה answer
מַלְכָּ֜א malkˈā מֶלֶךְ king
וְ wᵊ וְ and
אָמַ֗ר ʔāmˈar אמר say
בֵּלְטְשַׁאצַּר֙ bēlᵊṭšaṣṣˌar בֵּלְטְשַׁאצַּר Belteshazzar
חֶלְמָ֤א ḥelmˈā חֵלֶם dream
וּ û וְ and
פִשְׁרֵא֙ fišrˌē פְּשַׁר interpretation
אַֽל־ ʔˈal- אַל not
יְבַהֲלָ֔ךְ yᵊvahᵃlˈāḵ בהל disturb
עָנֵ֤ה ʕānˈē ענה answer
בֵלְטְשַׁאצַּר֙ vēlᵊṭšaṣṣˌar בֵּלְטְשַׁאצַּר Belteshazzar
וְ wᵊ וְ and
אָמַ֔ר ʔāmˈar אמר say
מָרִ֕ימראי
*mārˈî מָרֵא lord
חֶלְמָ֥א ḥelmˌā חֵלֶם dream
לְל
*lᵊ לְ to
שָֽׂנְאָ֖ךְשׂנאיך
*śˈānᵊʔˌāḵ שׂנא hate
וּ û וְ and
פִשְׁרֵ֥הּ fišrˌēh פְּשַׁר interpretation
לְל
*lᵊ לְ to
עָרָֽךְעריך
*ʕārˈāḵ עָר adversary
4:19. tunc Danihel cuius nomen Balthasar coepit intra semet ipsum tacitus cogitare quasi hora una et cogitationes eius conturbabant eum respondens autem rex ait Balthasar somnium et interpretatio eius non conturbent te respondit Balthasar et dixit domine mi somnium his qui te oderunt et interpretatio eius hostibus tuis sit
Then Daniel, whose name was Baltassar, began silently to think within himself for about one hour: and his thought troubled him. But the king answering, said: Baltassar, let not the dream and the interpretation thereof trouble thee. Baltassar answered, and said: My lord, the dream be to them that hate thee, and the interpretation thereof to thy enemies.
19. Then Daniel, whose name was Belteshazzar, was astonied for a while, and his thoughts troubled him. The king answered and said, Belteshazzar, let not the dream or the interpretation, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine adversaries.
4:19. Then Daniel, whose name was Belteshazzar, began silently to think within himself for about one hour, and his thoughts troubled him. But the king responded, saying, “Belteshazzar, do not let the dream and its interpretation disturb you.” Belteshazzar answered and said, “My lord, the dream is for those who hate you, and its interpretation may be for your enemies.
4:19. Then Daniel, whose name [was] Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream [be] to them that hate thee, and the interpretation thereof to thine enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch
4:19 (4:16-24)
The interpretation of the dream.
As Daniel at once understood the interpretation of the dream, he was for a moment so astonished that he could not speak for terror at the thoughts which moved his soul. This amazement seized him because he wished well to the king, and yet he must now announce to him a weighty judgment from God.
Daniel 4:16 (Dan 4:19)
The punctuation אשׁתּומם for אשׁתּומם is Syriac, as in the Hebr. Dan 8:27; cf. Winer's Chald. Gram. 25, 2. חדא כּשׁעהmeans, not about an hour (Mich., Hitz., Kran., etc.), but as it were an instant, a moment. Regarding שׁעה, see under Dan 3:6. The king perceives the astonishment of Daniel, and remarks that he has found the interpretation. Therefore he asks him, with friendly address, to tell him it without reserve. Daniel then communicates it in words of affectionate interest for the welfare of the king. The words, let the dream be to thine enemies, etc., do not mean: it is a dream, a prophecy, such as the enemies of the king might ungraciously wish (Klief.), but: may the dream with its interpretation be to thine enemies, may it be fulfilled to them or refer to them (Hv., Hitz., etc.). The Kethiv מראי is the regular formation from מרא with the suffix, for which the Masoretes have substituted the later Talmudic-Targ. form מר. With regard to שׂנאיך with the a shortened, as also השׁחין (Dan 3:16) and other participial forms, cf. Winer, Chald. Gram. 34, III. That Nebuchadnezzar (Dan 4:16) in his account speaks in the third person does not justify the conclusion, either that another spake of him, and that thus the document is not genuine (Hitz.), nor yet the conclusion that this verse includes an historical notice introduced as an interpolation into the document; for similar forms of expression are often found in such documents: cf. Ezra 7:13-15; Esther 8:7-8.
Daniel 4:17 (Dan 4:20)
Daniel interprets to the king his dream, repeating only here and there in an abbreviated form the substance of it in the same words, and then declares its reference to the king. With vv. 17 (Dan 4:20) and 18 (Dan 4:21) cf. vv. 8 (Dan 4:11) and 9 (Dan 4:12). The fuller description of the tree is subordinated to the relative clause, which thou hast seen, so that the subject is connected by הוּא (Dan 4:19), representing the verb. subst., according to rule, with the predicate אילנא. The interpretation of the separate statements regarding the tree is also subordinated in the relative clauses to the subject. For the Kethiv רבית = רביתּ, the Keri gives the shortened form רבת, with the elision of the third radical, analogous to the shortening of the following מטת for מטת. To the call of the angel to "cut down the tree," etc. (Dan 4:20, cf. Dan 4:10-13), Daniel gives the interpretation, Dan 4:24, "This is the decree of the Most High which is come upon the king, that he shall be driven from men, and dwell among the beasts," etc. על מטא = Hebr. על בּוא. The indefinite plur. form טרדין stands instead of the passive, as the following לך יטעמוּן and מצבּעין, cf. under Dan 3:4. Thus the subject remains altogether indefinite, and one has neither to think on men who will drive him from their society, etc., nor of angels, of whom, perhaps, the expulsion of the king may be predicated, but scarcely the feeding on grass and being wet with dew.
Daniel 4:23 (Dan 4:26)
In this verse the emblem and its interpretation are simply placed together, so that we must in thought repeat the פשׁרא דּנה from Dan 4:12 before מלכוּתך. קיּמא, קאם do not in this place mean to stand, to exist, to remain, for this does not agree with the following דּי-nim; for until Nebuchadnezzar comes to the knowledge of the supremacy of God, his dominion shall not continue, but rest, be withdrawn. קוּם, to rise up, has here an inchoative meaning, again rise up. To שׁלּיטין (do rule) there is to be added from Dan 4:22 (25) the clause, over the kingdom of men. From this passage we have an explanation of the use of שׁמיּא, heaven, for עלּיא, the Most High, God of heaven, whence afterwards arose the use of βασιλεία τῶν οὐρανῶν for βασιλεία τοῦ Θεοῦ.
Daniel 4:24 (Dan 4:27)
Daniel adds to his interpretation of the dream the warning to the king to break off his sins by righteousness and mercy, so that his tranquillity may be lengthened. Daniel knew nothing of a heathen Fatum, but he knew that the judgments of God were directed against men according to their conduct, and that punishment threatened could only be averted by repentance; cf. Jer 18:7.; Jon 3:5.; Is 38:1. This way of turning aside the threatened judgment stood open also for Nebuchadnezzar, particularly as the time of the fulfilment of the dream was not fixed, and thus a space was left for repentance. The counsel of Daniel is interpreted by Berth., Hitz., and others, after Theodotion, the Vulgate, and many Church Fathers and Rabbis, as teaching the doctrine of holiness by works held by the later Jews, for they translate it: redeem thy sins by well-doing (Hitz.: buy freedom from thy sins by alms), and thy transgressions by showing mercy to the poor.
(Note: Theodot. translates: καὶ τὰς ἁμαρτίας σου ἐν ἐλεημοσύναις λύτρωσαι καὶ τὰς ἀδικίας σου ἐν οἰκτιρμοῖς πενήτων. The Vulg.: et peccata tua eleemosynis redime et iniquitates tuas misericordiis pauperum. Accordingly, the Catholic Church regards this passage as a locus classicus for the doctrine of the merit of works, against which the Apologia Conf. August. first set forth the right exposition.)
But this translation of the first passage is verbally false; for פּרק does not mean to redeem, to ransom, and צדקה does not mean alms or charity. פּרק means to break off, to break in pieces, hence to separate, to disjoin, to put at a distance; see under Gen. 21:40. And though in the Targg. פרק is used for גּאל, פּדה, to loosen, to unbind, of redeeming, ransoming of the first-born, an inheritance or any other valuable possession, yet this use of the word by no means accords with sins as the object, because sins are not goods which one redeems or ransoms so as to retain them for his own use. חטי פּרק can only mean to throw away sins, to set one's self free from sins. צדקה nowhere in the O.T. means well-doing or alms. This meaning the self-righteous Rabbis first gave to the word in their writings. Daniel recommends the king to practise righteousness as the chief virtue of a ruler in contrast to the unrighteousness of the despots, as Hgstb., Hv., Hofm., and Klief. have justly observed. To this also the second member of the verse corresponds. As the king should practise righteousness toward all his subjects, so should he exercise mercy toward the oppressed, the miserable, the poor. Both of these virtues are frequently named together, e.g., Is 11:4; Ps 72:4; Is 41:2, as virtues of the Messiah. חטייך is the plur. of חטי, as the parallel עויּתך shows, and the Keri only the later abbreviation or defective suffix-formation, as Dan 2:4; Dan 5:10.
The last clause of this verse is altogether misunderstood by Theodotion, who translates it ἴσως ἔσται μακρόθυμος τοῖς παραπτώμασιν σου ὁ Θεός, and by the Vulgate, where it is rendered by forsitan ignoscet delictis tuis, and by many older interpreters, where they expound ארכּא in the sense of ארך אפּים, patience, and derive שׁלותך from שׁלה, to fail, to go astray (cf. Dan 3:29). ארכּא means continuance, or length of time, as Dan 7:12; שׁלוא, rest, safety, as the Hebr. שׁלוה, here the peaceful prosperity of life; and הן, neither ecce nor forsitan, si forte, but simply if, as always in the book of Daniel.
Daniel places before the king, as the condition of the continuance of prosperity of life, and thereby implicite of the averting of the threatened punishment, reformation of life, the giving up of injustice and cruelty towards the poor, and the practice of righteousness and mercy.
Geneva 1599
4:19 Then Daniel, whose name [was] Belteshazzar, was (k) astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream [be] to them that hate thee, and the interpretation thereof to thine enemies.
(k) He was troubled because of the great judgment of God, which he saw ordained against the king. And so the Prophets on the one hand used to make known God's judgments for the zeal they had for his glory, and on the other hand had compassion upon man. And they also considered that they would be subject to God's judgments, if he did not regard them with pity.
John Gill
4:19 Then Daniel (whose name was Belteshazzar) was astonied for one hour,.... Not at the difficulty of interpreting the dream, which was plain and easy to him; but at the sad and shocking things he saw plainly by the dream were coming upon the king: and though he was a wicked prince, and justly deserved such treatment; and thus he continued for the space of an hour like one thunder struck, filled with amazement, quite stupid, dumb, and silent:
and his thoughts troubled him; both about what should befall the king, and how he should make it known to him:
the king spake and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee: he saw by his countenance the confusion he was in, and imagined there was something in the dream which portended evil, and made him backward to relate it; and therefore encouraged him to tell it, be it what it would:
Belteshazzar answered and said, my lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies; which is as if he had said, I could have wished, had it been the will of God, that what is signified by the dream might have befallen not the king, but his enemies; this he said, not merely as a courtier, but as one that heartily wished and prayed for his peace and prosperity; and to show that he had no ill will to the king in the interpretation of the dream, but was his hearty faithful servant and minister; and yet suggests that something very dreadful and distressing was intended for him; and hereby he prepared him the better to receive it.
John Wesley
4:19 Troubled him - Because he fore - saw such troubles coming upon the king for whom he had a high reverence. Let not the dream trouble thee - Speak out, let the event be what it will. Belteshazzar said - What address and how excellent a spirit is shewn in this short preface.
Robert Jamieson, A. R. Fausset and David Brown
4:19 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 (2Kings 18:32). It is not the language of uncharitable hatred.
4:194:19: դո՛ւ ես արքայ։ Զի մեծացար եւ զօրացար, եւ մեծութիւն քո բարձրացաւ եհա՛ս մինչեւ յերկինս. եւ տէրութիւն քո ՚ի ծագս ամենայն երկրի[12126]։ [12126] Ոմանք. Եւ եհաս յերկինս։
19 Արդարեւ, դու մեծացար ու հզօրացար, քո մեծութիւնը բարձրացաւ, հասաւ մինչեւ երկինք, եւ քո տէրութիւնը՝ աշխարհի բոլոր ծագերը:
22 Անիկա դո՛ւն ես, ո՛վ թագաւոր, որ մեծցար եւ ուժովցար եւ քու մեծութիւնդ բարձրացաւ ու մինչեւ երկինք հասաւ եւ քու իշխանութիւնդ մինչեւ երկրի ծայրերը հասաւ։
դու ես, արքայ, զի մեծացար եւ զօրացար, եւ մեծութիւն քո բարձրացաւ, եհաս մինչեւ յերկինս, եւ տէրութիւն քո ի ծագս ամենայն երկրի:

4:19: դո՛ւ ես արքայ։ Զի մեծացար եւ զօրացար, եւ մեծութիւն քո բարձրացաւ եհա՛ս մինչեւ յերկինս. եւ տէրութիւն քո ՚ի ծագս ամենայն երկրի[12126]։
[12126] Ոմանք. Եւ եհաս յերկինս։
19 Արդարեւ, դու մեծացար ու հզօրացար, քո մեծութիւնը բարձրացաւ, հասաւ մինչեւ երկինք, եւ քո տէրութիւնը՝ աշխարհի բոլոր ծագերը:
22 Անիկա դո՛ւն ես, ո՛վ թագաւոր, որ մեծցար եւ ուժովցար եւ քու մեծութիւնդ բարձրացաւ ու մինչեւ երկինք հասաւ եւ քու իշխանութիւնդ մինչեւ երկրի ծայրերը հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:224:19 это ты, царь, возвеличившийся и укрепившийся, и величие твое возросло и достигло до небес, и власть твоя до краев земли.
4:27 κύριος κυριος lord; master ζῇ ζαω live; alive ἐν εν in οὐρανῷ ουρανος sky; heaven καὶ και and; even ἡ ο the ἐξουσία εξουσια authority; influence αὐτοῦ αυτος he; him ἐπὶ επι in; on πάσῃ πας all; every τῇ ο the γῇ γη earth; land αὐτοῦ αυτος he; him δεήθητι δεομαι petition περὶ περι about; around τῶν ο the ἁμαρτιῶν αμαρτια sin; fault σου σου of you; your καὶ και and; even πάσας πας all; every τὰς ο the ἀδικίας αδικια injury; injustice σου σου of you; your ἐν εν in ἐλεημοσύναις ελεημοσυνη mercy λύτρωσαι λυτροω ransom ἵνα ινα so; that ἐπιείκεια επιεικεια fairness δοθῇ διδωμι give; deposit σοι σοι you καὶ και and; even πολυήμερος πολυημερος happen; become ἐπὶ επι in; on τοῦ ο the θρόνου θρονος throne τῆς ο the βασιλείας βασιλεια realm; kingdom σου σου of you; your καὶ και and; even μὴ μη not καταφθείρῃ καταφθειρω decompose; corrupt σε σε.1 you τούτους ουτος this; he τοὺς ο the λόγους λογος word; log ἀγάπησον αγαπαω love ἀκριβὴς ακριβης exact; accurate γάρ γαρ for μου μου of me; mine ὁ ο the λόγος λογος word; log καὶ και and; even πλήρης πληρης full ὁ ο the χρόνος χρονος time; while σου σου of you; your
4:20 אִֽילָנָא֙ ʔˈîlānā אִילָן tree דִּ֣י dˈî דִּי [relative] חֲזַ֔יְתָ ḥᵃzˈayᵊṯā חזה see דִּ֥י dˌî דִּי [relative] רְבָ֖ה rᵊvˌā רבה grow וּ û וְ and תְקִ֑ף ṯᵊqˈif תקף be strong וְ wᵊ וְ and רוּמֵהּ֙ rûmˌēh רוּם height יִמְטֵ֣א yimṭˈē מטא come לִ li לְ to שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven וַ wa וְ and חֲזֹותֵ֖הּ ḥᵃzôṯˌēh חֲזֹות appearance לְ lᵊ לְ to כָל־ ḵol- כֹּל whole אַרְעָֽא׃ ʔarʕˈā אֲרַע earth
4:20. arborem quam vidisti sublimem atque robustam cuius altitudo pertingit ad caelum et aspectus illius in omnem terramThe tree which thou sawest, which was high and strong, whose height reached to the skies, and the sight thereof into all the earth:
20. The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth;
4:20. The tree that you saw was lofty and strong; its height reached toward heaven, and it could be seen throughout the whole world.
4:20. The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth;
It [is] thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth:

4:19 это ты, царь, возвеличившийся и укрепившийся, и величие твое возросло и достигло до небес, и власть твоя до краев земли.
4:27
κύριος κυριος lord; master
ζῇ ζαω live; alive
ἐν εν in
οὐρανῷ ουρανος sky; heaven
καὶ και and; even
ο the
ἐξουσία εξουσια authority; influence
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
αὐτοῦ αυτος he; him
δεήθητι δεομαι petition
περὶ περι about; around
τῶν ο the
ἁμαρτιῶν αμαρτια sin; fault
σου σου of you; your
καὶ και and; even
πάσας πας all; every
τὰς ο the
ἀδικίας αδικια injury; injustice
σου σου of you; your
ἐν εν in
ἐλεημοσύναις ελεημοσυνη mercy
λύτρωσαι λυτροω ransom
ἵνα ινα so; that
ἐπιείκεια επιεικεια fairness
δοθῇ διδωμι give; deposit
σοι σοι you
καὶ και and; even
πολυήμερος πολυημερος happen; become
ἐπὶ επι in; on
τοῦ ο the
θρόνου θρονος throne
τῆς ο the
βασιλείας βασιλεια realm; kingdom
σου σου of you; your
καὶ και and; even
μὴ μη not
καταφθείρῃ καταφθειρω decompose; corrupt
σε σε.1 you
τούτους ουτος this; he
τοὺς ο the
λόγους λογος word; log
ἀγάπησον αγαπαω love
ἀκριβὴς ακριβης exact; accurate
γάρ γαρ for
μου μου of me; mine
ο the
λόγος λογος word; log
καὶ και and; even
πλήρης πληρης full
ο the
χρόνος χρονος time; while
σου σου of you; your
4:20
אִֽילָנָא֙ ʔˈîlānā אִילָן tree
דִּ֣י dˈî דִּי [relative]
חֲזַ֔יְתָ ḥᵃzˈayᵊṯā חזה see
דִּ֥י dˌî דִּי [relative]
רְבָ֖ה rᵊvˌā רבה grow
וּ û וְ and
תְקִ֑ף ṯᵊqˈif תקף be strong
וְ wᵊ וְ and
רוּמֵהּ֙ rûmˌēh רוּם height
יִמְטֵ֣א yimṭˈē מטא come
לִ li לְ to
שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven
וַ wa וְ and
חֲזֹותֵ֖הּ ḥᵃzôṯˌēh חֲזֹות appearance
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
אַרְעָֽא׃ ʔarʕˈā אֲרַע earth
4:20. arborem quam vidisti sublimem atque robustam cuius altitudo pertingit ad caelum et aspectus illius in omnem terram
The tree which thou sawest, which was high and strong, whose height reached to the skies, and the sight thereof into all the earth:
20. The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth;
4:20. The tree that you saw was lofty and strong; its height reached toward heaven, and it could be seen throughout the whole world.
4:20. The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. 20 The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth; 21 Whose leaves were fair, and the fruit thereof much, and in it was meat for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation: 22 It is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth. 23 And whereas the king saw a watcher and a holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with 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 his portion be with the beasts of the field, till seven times pass over him; 24 This is the interpretation, O king, and this is the decree of the most High, which is come upon my lord the king: 25 That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. 26 And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule. 27 Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if it may be a lengthening of thy tranquillity.
We have here the interpretation of Nebuchadnezzar's dream; and when once it is applied to himself, and it is declared that he is the tree in the dream (Mutato nomine de te fabula narratur--Change but the name, the fable speaks of thee), when once it is said, Thou art the man, there needs little more to be said for the explication of the dream. Out of his own mouth he is judged; so shall his doom be, he himself has decided it. The thing was so plain that Daniel, upon hearing the dream, was astonished for one hour, v. 19. He was struck with amazement and terror at so great a judgment coming upon so great a prince. His flesh trembled for fear of God. He was likewise struck with confusion when he found himself under a necessity of being the man that must bring to the king these heavy tidings, which, having received so many favours from the king, he had rather he should have heard from any one else; so far is he from desiring the woeful day that he dreads it, and the thoughts of it trouble him. Those that come after the ruined sinner are said to be astonished at his day, as those that went before, and saw it coming (as Daniel here), were affrighted, Job xviii. 20.
I. The preface to the interpretation is a civil compliment which, as a courtier, he passes upon the king. The king observed him to stand as one astonished, and, thinking he was loth to speak out for fear of offending him, he encouraged him to deal plainly and faithfully with him; Let not the dream, nor the interpretation thereof, trouble thee. This he speaks either, 1. As one that sincerely desired to know this truth. Note, Those that consult the oracles of God must be ready to receive them as they are, whether they be for them or against them, and must accordingly give their ministers leave to be free with them. Or, 2. As one that despised the truth, and set it at defiance. When we see how regardless he was of this warning afterwards we are tempted to think that this was his meaning; "Let it not trouble thee, for I am resolved it shall not trouble me; nor will I lay it to heart." But, whether he have any concern for himself or no, Daniel is concerned for him, and therefore wishes, "The dream be to those that hate thee. Let the ill it bodes light on the head of thy enemies, not on thy head." Though Nebuchadnezzar was an idolater, a persecutor, and an oppressor of the people of God, yet he was, at present, Daniel's prince; and therefore, though Daniel foresees, and is now going to foretell, ill concerning him, he dares not wish ill to him.
II. The interpretation itself is only a repetition of the dream, with application to the king. "As for the tree which thou sawest flourishing (v. 20, 21), it is thou, O king!" v. 22. And willing enough would the king be to hear this (as, before, to hear, Thou art the head of gold), but for that which follows. He shows the king his present prosperous state in the glass of his own dream; "Thy greatness has grown and reaches as near to heaven as human greatness can do, and thy dominion is to the end of the earth," ch. ii. 37, 38. "As for the doom passed upon the tree (v. 23), it is the decree of the Most High, which comes upon my lord the king," v. 24. He must not only be deposed from his throne, but driven from men, and being deprived of his reason, and having a beast's heart given him, his dwelling shall be with the beasts of the field, and with them he shall be a fellow-commoner: he shall eat grass as oxen, and, like them, lie out all weathers, and be wet with the dew of heaven, and this till seven times pass over him, that is, seven years; and then he shall know that the Most High rules, and when he is brought to know and own this he shall be restored to his dominion again (v. 26): "Thy kingdom shall be sure unto thee, shall remain as firm as the stump of the tree in the ground, and thou shalt have it, after thou shalt have known that the heavens do rule." God is here called the heavens, because it is in heaven that he has prepared his throne (Ps. ciii. 19), thence he beholds all the sons of men, Ps. xxxiii. 13. The heavens, even the heavens, are the Lord's; and the influence which the visible heavens have upon this earth is intended as a faint representation of the dominion the God of heaven has over this lower world; we are said to sin against heaven, Luke xv. 18. Note, Then only we may expect comfortably to enjoy our right in, and government of, both ourselves and others, when we dutifully acknowledge God's title to, and dominion over, us and all we have.
III. The close of the interpretation is the pious counsel which Daniel, as a prophet, gave the king, v. 27. Whether he appeared concerned or not at the interpretation of the dream, a word of advice would be very seasonable--if careless, to awaken him, if troubled, to comfort him; and it is not inconsistent with the dream and the interpretation of it, for Daniel knew not but it might be conditional, like the prediction of Nineveh's destruction. Observe, 1. How humbly he gives his advice, and with what tenderness and respect: "O king! let my counsel be acceptable unto thee; take it in good part, as coming from love, and well-meant, and let it not be misinterpreted." Note, Sinners need to be courted to their own good, and respectfully entreated to do well for themselves. The apostle beseeches men to suffer the word of exhortation, Heb. xiii. 22. We think it a good point gained if people will be persuaded to take good counsel kindly; nay, if they will take it patiently. 2. What his advice is. He does not counsel him to enter into a course of physic, for the preventing of the distemper in his head, but to break off a course of sin that he was in, to reform his life. He wronged his own subjects, and dealt unfairly with his allies; and he must break off this by righteousness, by rendering to all their due, making amends for wrong done, and not triumphing over right with might. He had been cruel to the poor, to God's poor, to the poor Jews; and he must break off this iniquity by showing mercy to those poor, pitying those oppressed ones, setting them at liberty or making their captivity easy to them. Note, It is necessary, in repentance, that we not only cease to do evil, but learn to do well, not only do no wrong to any, but do good to all. 3. What the motive is with which he backs this advice: If it may be a lengthening of thy tranquility. Though it should not wholly prevent the judgment, yet by this means a reprieve may be obtained, as by Ahab's humbling himself, 1 Kings xxi. 29. Either the trouble may be the longer before it comes or the shorter when it does come; yet he cannot assure him of this, but it may be, it may prove so. Note, The mere probability of preventing a temporal judgment is inducement enough to a work so good in itself as the leaving off of our sins and reforming of our lives, much more the certainty of preventing our eternal ruin. "That will be a healing of thy error" (so some read it); "thus the quarrel will be taken up, and all will be well again."
Albert Barnes: Notes on the Bible - 1834
4:22: It is thou, O king - It is a representation of thyself. Compare Dan 2:38.
That art grown and become strong - Referring to the limited extent of his dominion when he came to the throne, and the increase of his power by a wise administration and by conquest.
For thy greatness is grown - The majesty and glory of the monarch had increased by all his conquests, and by the magnificence which he had thrown around his court.
And reacheth unto heaven - An expression merely denoting the greatness of his authority. The tree is said to have reached unto heaven Dan 4:11, and the stateliness and grandeur of so great a monarch might be represented by language which seemed to imply that he had control over all things.
And thy dominion to the end of the earth - To the extent of the world as then known. This was almost literally true.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: thou: Dan 2:37, Dan 2:38; Sa2 12:7; Mat 14:4
thy greatness: Dan 5:18-23; Gen 11:4, Gen 28:12; Ch2 28:9; Psa 36:5, Psa 108:4; Jer 27:6-8; Rev 18:5
John Gill
4:20 The tree which thou sawest, In these two verses is related part of the dream, which respects the flourishing estate of Nebuchadnezzar and his kingdom; See Gill on Dan 4:10, Dan 4:11, Dan 4:12.
Robert Jamieson, A. R. Fausset and David Brown
4:20 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.
4:204:20: Եւ զի տեսանէիր արքայ՝ զի զուարթունն եւ սուրբ՝ իջանէ՛ր յերկնից՝ եւ ասէր. Կտրեցէ՛ք զծառդ եւ ապականեցէ՛ք զդա. բայց զշառաւիղ արմատոյ դորա թողէ՛ք յերկրի. երկաթապատ եւ պղնձապատ, եւ ՚ի դալա՛ր վայրի՝ եւ ՚ի ցօղոյ երկնից հանգիցէ. եւ ընդ գազանս անապատի բաժին նորա, մինչեւ եւթն ժամանակք փոխեսցին ՚ի վերայ նորա[12127]։ [12127] Ոմանք. Տեսանէիր զզուարթունն եւ զսուրբ զի իջանէր... զշառաւիղս արմատոց դորա... եւ ՚ի դալարի վայրի եւ ՚ի ցօղ երկնից հան՛՛... փոխեսցին ՚ի վերայ դորա։
20 Իսկ այն, որ տեսնում էիր, արքա՛յ, թէ սուրբ Հրեշտակը իջնում էր երկնքից եւ ասում. “Կտրեցէ՛ք այդ ծառը եւ խորտակեցէ՛ք այն, բայց նրա արմատի շառաւիղը թողէ՛ք հողում՝ երկաթէ եւ պղնձէ լարերով պատած, դալար մի վայրում, թող այն թրջուի երկնքի ցօղից, եւ նրա կենդանի մասը լինի անապատի գազանների հետ, մինչեւ եօթը ժամանակներ անցնեն նրա վրայից”: Սա՛ է նրա մեկնութիւնը, արքա՛յ.
23 Թագաւորը սուրբ պահապան մը տեսաւ, որ երկնքէն իջաւ ու ըսաւ. ‘Ծառը կտրեցէ՛ք ու զանիկա տապալեցէ՛ք, բայց անոր արմատներն ու կոճղը երկրի մէջ թողուցէ՛ք եւ երկաթէ ու պղնձէ կապանքով դաշտի խոտերուն մէջ թող մնայ ու երկնքի ցօղով թրջուի եւ անոր բաժինը դաշտի անասուններուն հետ թող ըլլայ, մինչեւ անոր վրայէն եօթը ժամանակ անցնի’.
Եւ զի տեսանէիր, արքայ, զի [58]զուարթունն եւ սուրբ իջանէր յերկնից եւ ասէր. Կտրեցէք զծառդ եւ ապականեցէք զդա, բայց զշառաւիղ արմատոյ դորա թողէք յերկրի, երկաթապատ եւ պղնձապատ ի դալար վայրի, եւ ի ցօղոյ երկնից հանգիցէ, եւ ընդ գազանս անապատի բաժին նորա, մինչեւ եւթն ժամանակք փոխեսցին ի վերայ նորա:

4:20: Եւ զի տեսանէիր արքայ՝ զի զուարթունն եւ սուրբ՝ իջանէ՛ր յերկնից՝ եւ ասէր. Կտրեցէ՛ք զծառդ եւ ապականեցէ՛ք զդա. բայց զշառաւիղ արմատոյ դորա թողէ՛ք յերկրի. երկաթապատ եւ պղնձապատ, եւ ՚ի դալա՛ր վայրի՝ եւ ՚ի ցօղոյ երկնից հանգիցէ. եւ ընդ գազանս անապատի բաժին նորա, մինչեւ եւթն ժամանակք փոխեսցին ՚ի վերայ նորա[12127]։
[12127] Ոմանք. Տեսանէիր զզուարթունն եւ զսուրբ զի իջանէր... զշառաւիղս արմատոց դորա... եւ ՚ի դալարի վայրի եւ ՚ի ցօղ երկնից հան՛՛... փոխեսցին ՚ի վերայ դորա։
20 Իսկ այն, որ տեսնում էիր, արքա՛յ, թէ սուրբ Հրեշտակը իջնում էր երկնքից եւ ասում. “Կտրեցէ՛ք այդ ծառը եւ խորտակեցէ՛ք այն, բայց նրա արմատի շառաւիղը թողէ՛ք հողում՝ երկաթէ եւ պղնձէ լարերով պատած, դալար մի վայրում, թող այն թրջուի երկնքի ցօղից, եւ նրա կենդանի մասը լինի անապատի գազանների հետ, մինչեւ եօթը ժամանակներ անցնեն նրա վրայից”: Սա՛ է նրա մեկնութիւնը, արքա՛յ.
23 Թագաւորը սուրբ պահապան մը տեսաւ, որ երկնքէն իջաւ ու ըսաւ. ‘Ծառը կտրեցէ՛ք ու զանիկա տապալեցէ՛ք, բայց անոր արմատներն ու կոճղը երկրի մէջ թողուցէ՛ք եւ երկաթէ ու պղնձէ կապանքով դաշտի խոտերուն մէջ թող մնայ ու երկնքի ցօղով թրջուի եւ անոր բաժինը դաշտի անասուններուն հետ թող ըլլայ, մինչեւ անոր վրայէն եօթը ժամանակ անցնի’.
zohrab-1805▾ eastern-1994▾ western am▾
4:234:20 А что царь видел Бодрствующего и Святаго, сходящего с небес, Который сказал: >,
4:28 καὶ και and; even ἐπὶ επι in; on συντελείᾳ συντελεια consummation τῶν ο the λόγων λογος word; log Ναβουχοδονοσορ ναβουχοδονοσορ as; how ἤκουσε ακουω hear τὴν ο the κρίσιν κρισις decision; judgment τοῦ ο the ὁράματος οραμα vision τοὺς ο the λόγους λογος word; log ἐν εν in τῇ ο the καρδίᾳ καρδια heart συνετήρησε συντηρεω keep together; preserve
4:21 וְ wᵊ וְ and עָפְיֵ֤הּ ʕofyˈēh עֳפִי foliage שַׁפִּיר֙ šappîr שַׁפִּיר beautiful וְ wᵊ וְ and אִנְבֵּ֣הּ ʔinbˈēh אֵב fruit שַׂגִּ֔יא śaggˈî שַׂגִּיא much וּ û וְ and מָזֹ֨ון māzˌôn מָזֹון food לְ lᵊ לְ to כֹ֖לָּא־ ḵˌōllā- כֹּל whole בֵ֑הּ vˈēh בְּ in תְּחֹתֹ֗והִי tᵊḥōṯˈôhî תְּחֹות underneath תְּדוּר֙ tᵊḏûr דור dwell חֵיוַ֣ת ḥêwˈaṯ חֵיוָה animal בָּרָ֔א bārˈā בַּר field וּ û וְ and בְ vᵊ בְּ in עַנְפֹ֕והִי ʕanᵊfˈôhî עֲנַף branch יִשְׁכְּנָ֖ן yiškᵊnˌān שׁכן dwell צִפֲּרֵ֥י ṣippᵃrˌê צִפַּר bird שְׁמַיָּֽא׃ šᵊmayyˈā שְׁמַיִן heaven
4:21. et rami eius pulcherrimi et fructus eius nimius et esca omnium in ea subter eam habitantes bestiae agri et in ramis eius commorantes aves caeliAnd the branches thereof were most beautiful, and its fruit exceeding much, and in it was food for all, under which the beasts of the field dwelt, and the birds of the air had their abode in its branches.
21. whose leaves were fair, and the fruit thereof much, and in it was meat for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation:
4:21. And its branches were very beautiful, and its fruit very abundant, and in it was food for all. Under it, dwelt the beasts of the field, and in its branches, the birds of the air stayed.
4:21. Whose leaves [were] fair, and the fruit thereof much, and in it [was] meat for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation:
And 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 the stump of the roots thereof in the earth, even with 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] his portion [be] with the beasts of the field, till seven times pass over him:

4:20 А что царь видел Бодрствующего и Святаго, сходящего с небес, Который сказал: <<срубите дерево и истребите его, только главный корень его оставьте в земле, и пусть он в узах железных и медных, среди полевой травы, орошается росою небесною, и с полевыми зверями пусть будет часть его, доколе не пройдут над ним семь времен>>,
4:28
καὶ και and; even
ἐπὶ επι in; on
συντελείᾳ συντελεια consummation
τῶν ο the
λόγων λογος word; log
Ναβουχοδονοσορ ναβουχοδονοσορ as; how
ἤκουσε ακουω hear
τὴν ο the
κρίσιν κρισις decision; judgment
τοῦ ο the
ὁράματος οραμα vision
τοὺς ο the
λόγους λογος word; log
ἐν εν in
τῇ ο the
καρδίᾳ καρδια heart
συνετήρησε συντηρεω keep together; preserve
4:21
וְ wᵊ וְ and
עָפְיֵ֤הּ ʕofyˈēh עֳפִי foliage
שַׁפִּיר֙ šappîr שַׁפִּיר beautiful
וְ wᵊ וְ and
אִנְבֵּ֣הּ ʔinbˈēh אֵב fruit
שַׂגִּ֔יא śaggˈî שַׂגִּיא much
וּ û וְ and
מָזֹ֨ון māzˌôn מָזֹון food
לְ lᵊ לְ to
כֹ֖לָּא־ ḵˌōllā- כֹּל whole
בֵ֑הּ vˈēh בְּ in
תְּחֹתֹ֗והִי tᵊḥōṯˈôhî תְּחֹות underneath
תְּדוּר֙ tᵊḏûr דור dwell
חֵיוַ֣ת ḥêwˈaṯ חֵיוָה animal
בָּרָ֔א bārˈā בַּר field
וּ û וְ and
בְ vᵊ בְּ in
עַנְפֹ֕והִי ʕanᵊfˈôhî עֲנַף branch
יִשְׁכְּנָ֖ן yiškᵊnˌān שׁכן dwell
צִפֲּרֵ֥י ṣippᵃrˌê צִפַּר bird
שְׁמַיָּֽא׃ šᵊmayyˈā שְׁמַיִן heaven
4:21. et rami eius pulcherrimi et fructus eius nimius et esca omnium in ea subter eam habitantes bestiae agri et in ramis eius commorantes aves caeli
And the branches thereof were most beautiful, and its fruit exceeding much, and in it was food for all, under which the beasts of the field dwelt, and the birds of the air had their abode in its branches.
21. whose leaves were fair, and the fruit thereof much, and in it was meat for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation:
4:21. And its branches were very beautiful, and its fruit very abundant, and in it was food for all. Under it, dwelt the beasts of the field, and in its branches, the birds of the air stayed.
4:21. Whose leaves [were] fair, and the fruit thereof much, and in it [was] meat for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:23: And whereas the king saw a watcher ... - See the note at Dan 4:13. The recapitulation in this verse is slightly varied from the statement in Dan 4:14-16, still so as not materially to affect the sense. Daniel seems to have designed to recal the principal circumstances in the dream, so as to identify it in the king's mind, and so as to prepare him for the statement of the fearful events which were to happen to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:23: saw: Dan 4:13-17
and let his: Dan 4:15, Dan 5:21
4:214:21: Ա՛յս է մեկնութիւն նորա արքայ։ Եւ դատաստանք Բարձրելոյն հասեալ ՚ի վերայ տեառն իմոյ արքայի[12128]. [12128] Ոմանք. Դատաստանք Բարձրելոյն են հասեալ ՚ի վերայ տեառն իմում ար՛՛։
21 Բարձրեալի դատաստանը հասել է իմ տէր արքայի վրայ.
24 Այս է մեկնութիւնը, ո՛վ թագաւոր, այս է Բարձրեալին վճիռը, որ իմ թագաւոր տիրոջս վրայ հասած է։
այս է մեկնութիւն նորա, արքայ. եւ [59]դատաստանք Բարձրելոյն հասեալ ի վերայ տեառն իմոյ արքայի:

4:21: Ա՛յս է մեկնութիւն նորա արքայ։ Եւ դատաստանք Բարձրելոյն հասեալ ՚ի վերայ տեառն իմոյ արքայի[12128].
[12128] Ոմանք. Դատաստանք Բարձրելոյն են հասեալ ՚ի վերայ տեառն իմում ար՛՛։
21 Բարձրեալի դատաստանը հասել է իմ տէր արքայի վրայ.
24 Այս է մեկնութիւնը, ո՛վ թագաւոր, այս է Բարձրեալին վճիռը, որ իմ թագաւոր տիրոջս վրայ հասած է։
zohrab-1805▾ eastern-1994▾ western am▾
4:244:21 то вот значение этого, царь, и вот определение Всевышнего, которое постигнет господина моего, царя:
4:29 καὶ και and; even μετὰ μετα with; amid μῆνας μην.1 month δώδεκα δωδεκα twelve ὁ ο the βασιλεὺς βασιλευς monarch; king ἐπὶ επι in; on τῶν ο the τειχῶν τειχος wall τῆς ο the πόλεως πολις city μετὰ μετα with; amid πάσης πας all; every τῆς ο the δόξης δοξα glory αὐτοῦ αυτος he; him περιεπάτει περιπατεω walk around / along καὶ και and; even ἐπὶ επι in; on τῶν ο the πύργων πυργος tower αὐτῆς αυτος he; him διεπορεύετο διαπορευομαι travel through
4:22 אַנְתְּאנתה־ *ʔant- אַנְתָּה you ה֣וּא hˈû הוּא he מַלְכָּ֔א malkˈā מֶלֶךְ king דִּ֥י dˌî דִּי [relative] רְבַ֖ית rᵊvˌayṯ רבה grow וּ û וְ and תְקֵ֑פְתְּ ṯᵊqˈēft תקף be strong וּ û וְ and רְבוּתָ֤ךְ rᵊvûṯˈāḵ רְבוּ greatness רְבָת֙ rᵊvˌāṯ רבה grow וּ û וְ and מְטָ֣ת mᵊṭˈāṯ מטא come לִ li לְ to שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven וְ wᵊ וְ and שָׁלְטָנָ֖ךְ šolṭānˌāḵ שָׁלְטָן official לְ lᵊ לְ to סֹ֥וף sˌôf סֹוף end אַרְעָֽא׃ ʔarʕˈā אֲרַע earth
4:22. tu es rex qui magnificatus es et invaluisti et magnitudo tua crevit et pervenit usque ad caelum et potestas tua in terminos universae terraeIt is thou, O king, who art grown great, and become mighty: for thy greatness hath grown, and hath reached to heaven, and thy power unto the ends of the earth.
22. it is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth.
4:22. It is you, O king, who has been greatly esteemed, and you have grown strong. And you have increased your power, and it reaches towards heaven, and your rule is to the ends of the whole earth.
4:22. It [is] thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth.
This [is] the interpretation, O king, and this [is] the decree of the most High, which is come upon my lord the king:

4:21 то вот значение этого, царь, и вот определение Всевышнего, которое постигнет господина моего, царя:
4:29
καὶ και and; even
μετὰ μετα with; amid
μῆνας μην.1 month
δώδεκα δωδεκα twelve
ο the
βασιλεὺς βασιλευς monarch; king
ἐπὶ επι in; on
τῶν ο the
τειχῶν τειχος wall
τῆς ο the
πόλεως πολις city
μετὰ μετα with; amid
πάσης πας all; every
τῆς ο the
δόξης δοξα glory
αὐτοῦ αυτος he; him
περιεπάτει περιπατεω walk around / along
καὶ και and; even
ἐπὶ επι in; on
τῶν ο the
πύργων πυργος tower
αὐτῆς αυτος he; him
διεπορεύετο διαπορευομαι travel through
4:22
אַנְתְּאנתה־
*ʔant- אַנְתָּה you
ה֣וּא hˈû הוּא he
מַלְכָּ֔א malkˈā מֶלֶךְ king
דִּ֥י dˌî דִּי [relative]
רְבַ֖ית rᵊvˌayṯ רבה grow
וּ û וְ and
תְקֵ֑פְתְּ ṯᵊqˈēft תקף be strong
וּ û וְ and
רְבוּתָ֤ךְ rᵊvûṯˈāḵ רְבוּ greatness
רְבָת֙ rᵊvˌāṯ רבה grow
וּ û וְ and
מְטָ֣ת mᵊṭˈāṯ מטא come
לִ li לְ to
שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven
וְ wᵊ וְ and
שָׁלְטָנָ֖ךְ šolṭānˌāḵ שָׁלְטָן official
לְ lᵊ לְ to
סֹ֥וף sˌôf סֹוף end
אַרְעָֽא׃ ʔarʕˈā אֲרַע earth
4:22. tu es rex qui magnificatus es et invaluisti et magnitudo tua crevit et pervenit usque ad caelum et potestas tua in terminos universae terrae
It is thou, O king, who art grown great, and become mighty: for thy greatness hath grown, and hath reached to heaven, and thy power unto the ends of the earth.
22. it is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth.
4:22. It is you, O king, who has been greatly esteemed, and you have grown strong. And you have increased your power, and it reaches towards heaven, and your rule is to the ends of the whole earth.
4:22. It [is] thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:24: This is the decree of the Most High - Daniel here designs evidently to direct the attention of the monarch to the one living and true God, and to show him that he presides over all. The purpose of the vision was, in a most impressive way, to convince the king of his existence and sovereignty. Hence, Daniel says that all this was in accordance with his "decree." It was not a thing of chance; it was not ordered by idol gods; it was not an event that occurred by the mere force of circumstances, or as the result of the operation of secondary laws: it was a direct Divine interposition - the solemn purpose of the living God that it should be so. Nebuchadnezzar had represented this, in accordance with the pRev_ailing views of religion in his land, as a "decree of the Watchers" Dan 4:17; Daniel, in accordance with his views of religion, and with truth, represents it as the decree of the true God.
Which is come upon my Lord the king - The decree had been pRev_iously formed; its execution had now come upon the king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:24: the decree: Dan 4:17; Job 20:29 *marg. Psa 2:7, Psa 148:6; Isa 14:24-27, Isa 23:9, Isa 46:10, Isa 46:11
come: Job 1:12-19, Job 40:11, Job 40:12; Psa 107:40
John Gill
4:22 It is thou, O king, that art grown, and become strong,.... Here begins the interpretation of the dream: the tree was an emblem of King Nebuchadnezzar, of his greatness, and growing power and strength:
for thy greatness is grown, and reacheth unto heaven; he overtopped all the kings of the earth, exceeding them in honour and power, and aspired to deity itself; See Gill on Dan 4:11.
and thy dominion to the end of the earth; as far as Hercules's pillars, as Strabo (q) says he came. Grotius interprets it, as far as the Caspian and Euxine sea, and the Atlantic ocean.
(q) Geograph. l. 15. p. 472.
John Wesley
4:22 Reacheth unto heaven - Thou art high and mighty in the in majesty which God hath given thee. To the end of the earth - To the Caspian sea north, to the Euxine and Aegean sea west, to the Mediterranean south.
Robert Jamieson, A. R. Fausset and David Brown
4:22 It is thou--He speaks pointedly, and without circumlocution (2Kings 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.
4:224:22: եւ զքեզ հալածեսցեն ՚ի մարդկանէ. եւ ընդ գազանս անապատի՛ եղիցի բնակութիւն քո. եւ խոտ իբրեւ արջառոյ ջամբեսցեն քեզ, եւ ՚ի ցօղոյ երկնից հանգիցես. եւ եւթն ժամանակք փոխեսցին ՚ի վերայ քո, մինչեւ ծանիցես թէ տիրէ Բարձրեալն թագաւորութեան մարդկան. եւ ում կամի, տացէ զնա։
22 քեզ պիտի վտարեն մարդկանց միջից, անապատի գազանների հետ պիտի բնակուես, եւ քեզ, ինչպէս արջառի, խոտ պիտի տան, երկնքի ցօղից պիտի թրջուես, եւ եօթը ժամանակներ պիտի անցնեն քո վրայից, մինչեւ որ ընդունես, թէ Բարձրեալն է տիրում մարդկանց թագաւորութեանը եւ այն պիտի տայ, ում որ կ’ամենայ:
25 Քեզ մարդոց մէջէն պիտի վռնտեն եւ քու բնակութիւնդ դաշտի անասուններուն հետ պիտի ըլլայ ու քեզ պիտի թողուն, որ արջառներու պէս խոտ ուտես ու երկնքի ցօղովը թրջուիս եւ քու վրայէդ եօթը ժամանակ պիտի անցնի, մինչեւ գիտնաս թէ մարդոց թագաւորութեանը վրայ Բարձրեալը կը տիրէ ու զանիկա իր ուզածին կու տայ։
եւ զքեզ հալածեսցեն ի մարդկանէ, եւ ընդ գազանս անապատի եղիցի բնակութիւն քո, եւ խոտ իբրեւ արջառոյ ջամբեսցեն քեզ, եւ ի ցօղոյ երկնից [60]հանգիցես, եւ եւթն ժամանակք փոխեսցին ի վերայ քո, մինչեւ ծանիցես թէ տիրէ Բարձրեալն թագաւորութեան մարդկան` եւ ում կամի` տացէ զնա:

4:22: եւ զքեզ հալածեսցեն ՚ի մարդկանէ. եւ ընդ գազանս անապատի՛ եղիցի բնակութիւն քո. եւ խոտ իբրեւ արջառոյ ջամբեսցեն քեզ, եւ ՚ի ցօղոյ երկնից հանգիցես. եւ եւթն ժամանակք փոխեսցին ՚ի վերայ քո, մինչեւ ծանիցես թէ տիրէ Բարձրեալն թագաւորութեան մարդկան. եւ ում կամի, տացէ զնա։
22 քեզ պիտի վտարեն մարդկանց միջից, անապատի գազանների հետ պիտի բնակուես, եւ քեզ, ինչպէս արջառի, խոտ պիտի տան, երկնքի ցօղից պիտի թրջուես, եւ եօթը ժամանակներ պիտի անցնեն քո վրայից, մինչեւ որ ընդունես, թէ Բարձրեալն է տիրում մարդկանց թագաւորութեանը եւ այն պիտի տայ, ում որ կ’ամենայ:
25 Քեզ մարդոց մէջէն պիտի վռնտեն եւ քու բնակութիւնդ դաշտի անասուններուն հետ պիտի ըլլայ ու քեզ պիտի թողուն, որ արջառներու պէս խոտ ուտես ու երկնքի ցօղովը թրջուիս եւ քու վրայէդ եօթը ժամանակ պիտի անցնի, մինչեւ գիտնաս թէ մարդոց թագաւորութեանը վրայ Բարձրեալը կը տիրէ ու զանիկա իր ուզածին կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:254:22 тебя отлучат от людей, и обитание твое будет с полевыми зверями; травою будут кормить тебя, как вола, росою небесною ты будешь орошаем, и семь времен пройдут над тобою, доколе познаешь, что Всевышний владычествует над царством человеческим и дает его, кому хочет.
4:30 καὶ και and; even ἀποκριθεὶς αποκρινομαι respond εἶπεν επω say; speak αὕτη ουτος this; he ἐστὶ ειμι be Βαβυλὼν βαβυλων Babylōn; Vavilon ἡ ο the μεγάλη μεγας great; loud ἣν ος who; what ἐγὼ εγω I ᾠκοδόμησα οικοδομεω build καὶ και and; even οἶκος οικος home; household βασιλείας βασιλεια realm; kingdom μου μου of me; mine ἐν εν in ἰσχύι ισχυς force κράτους κρατος dominion μου μου of me; mine κληθήσεται καλεω call; invite εἰς εις into; for τιμὴν τιμη honor; value τῆς ο the δόξης δοξα glory μου μου of me; mine
4:23 וְ wᵊ וְ and דִ֣י ḏˈî דִּי [relative] חֲזָ֣ה ḥᵃzˈā חזה see מַלְכָּ֡א malkˈā מֶלֶךְ king עִ֣יר ʕˈîr עִיר angel וְ wᵊ וְ and קַדִּ֣ישׁ qaddˈîš קַדִּישׁ holy נָחִ֣ת׀ nāḥˈiṯ נחת come down מִן־ min- מִן from שְׁמַיָּ֡א šᵊmayyˈā שְׁמַיִן heaven וְ wᵊ וְ and אָמַר֩ ʔāmˌar אמר say גֹּ֨דּוּ gˌōddû גדד cut down אִֽילָנָ֜א ʔˈîlānˈā אִילָן tree וְ wᵊ וְ and חַבְּל֗וּהִי ḥabbᵊlˈûhî חבל be harmful בְּרַ֨ם bᵊrˌam בְּרַם but עִקַּ֤ר ʕiqqˈar עִקַּר offshoot שָׁרְשֹׁ֨והִי֙ šoršˈôhî שְׁרֹשׁ root בְּ bᵊ בְּ in אַרְעָ֣א ʔarʕˈā אֲרַע earth שְׁבֻ֔קוּ šᵊvˈuqû שׁבק leave וּ û וְ and בֶ ve בְּ in אֱסוּר֙ ʔᵉsûr אֱסוּר bond דִּֽי־ dˈî- דִּי [relative] פַרְזֶ֣ל farzˈel פַּרְזֶל iron וּ û וְ and נְחָ֔שׁ nᵊḥˈāš נְחָשׁ copper בְּ bᵊ בְּ in דִתְאָ֖א ḏiṯʔˌā דֶּתֶא vegetation דִּ֣י dˈî דִּי [relative] בָרָ֑א vārˈā בַּר field וּ û וְ and בְ vᵊ בְּ in טַ֧ל ṭˈal טַל dew שְׁמַיָּ֣א šᵊmayyˈā שְׁמַיִן heaven יִצְטַבַּ֗ע yiṣṭabbˈaʕ צבע wet וְ wᵊ וְ and עִם־ ʕim- עִם with חֵיוַ֤ת ḥêwˈaṯ חֵיוָה animal בָּרָא֙ bārˌā בַּר field חֲלָקֵ֔הּ ḥᵃlāqˈēh חֲלָק share עַ֛ד ʕˈaḏ עַד until דִּֽי־ dˈî- דִּי [relative] שִׁבְעָ֥ה šivʕˌā שְׁבַע seven עִדָּנִ֖ין ʕiddānˌîn עִדָּן time יַחְלְפ֥וּן yaḥlᵊfˌûn חלף pass by עֲלֹֽוהִי׃ ʕᵃlˈôhî עַל upon
4:23. quod autem vidit rex vigilem et sanctum descendere de caelo et dicere succidite arborem et dissipate illam attamen germen radicum eius in terra dimittite et vinciatur ferro et aere in herbis foris et rore caeli conspergatur et cum feris sit pabulum eius donec septem tempora commutentur super eumAnd whereas the king saw a watcher, and a holy one come down from heaven, and say: Cut down the tree, and destroy it, but leave the stump of the roots thereof in the earth, and let it be bound with iron and brass, among the grass without, and let it be sprinkled with the dew of heaven, and let his feeding be with the wild beasts, till seven times pass over him.
23. And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew down the tree, and destroy it; nevertheless leave the stump of the roots thereof in the earth, even with 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 his portion be with the beasts of the field, till seven times pass over him;
4:23. Yet the king also saw a watcher and a holy one descend from heaven and say: ‘Cut down the tree and scatter it; however, leave the stump of its roots in the earth, and let it be bound with iron and brass, among the surrounding plants, and let it be sprinkled with the dew of heaven, and let his feeding be with the wild beasts, until seven periods of time pass over him.’
4:23. And 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 the stump of the roots thereof in the earth, even with 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] his portion [be] with the beasts of the field, till seven times pass over him;
That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will:

4:22 тебя отлучат от людей, и обитание твое будет с полевыми зверями; травою будут кормить тебя, как вола, росою небесною ты будешь орошаем, и семь времен пройдут над тобою, доколе познаешь, что Всевышний владычествует над царством человеческим и дает его, кому хочет.
4:30
καὶ και and; even
ἀποκριθεὶς αποκρινομαι respond
εἶπεν επω say; speak
αὕτη ουτος this; he
ἐστὶ ειμι be
Βαβυλὼν βαβυλων Babylōn; Vavilon
ο the
μεγάλη μεγας great; loud
ἣν ος who; what
ἐγὼ εγω I
ᾠκοδόμησα οικοδομεω build
καὶ και and; even
οἶκος οικος home; household
βασιλείας βασιλεια realm; kingdom
μου μου of me; mine
ἐν εν in
ἰσχύι ισχυς force
κράτους κρατος dominion
μου μου of me; mine
κληθήσεται καλεω call; invite
εἰς εις into; for
τιμὴν τιμη honor; value
τῆς ο the
δόξης δοξα glory
μου μου of me; mine
4:23
וְ wᵊ וְ and
דִ֣י ḏˈî דִּי [relative]
חֲזָ֣ה ḥᵃzˈā חזה see
מַלְכָּ֡א malkˈā מֶלֶךְ king
עִ֣יר ʕˈîr עִיר angel
וְ wᵊ וְ and
קַדִּ֣ישׁ qaddˈîš קַדִּישׁ holy
נָחִ֣ת׀ nāḥˈiṯ נחת come down
מִן־ min- מִן from
שְׁמַיָּ֡א šᵊmayyˈā שְׁמַיִן heaven
וְ wᵊ וְ and
אָמַר֩ ʔāmˌar אמר say
גֹּ֨דּוּ gˌōddû גדד cut down
אִֽילָנָ֜א ʔˈîlānˈā אִילָן tree
וְ wᵊ וְ and
חַבְּל֗וּהִי ḥabbᵊlˈûhî חבל be harmful
בְּרַ֨ם bᵊrˌam בְּרַם but
עִקַּ֤ר ʕiqqˈar עִקַּר offshoot
שָׁרְשֹׁ֨והִי֙ šoršˈôhî שְׁרֹשׁ root
בְּ bᵊ בְּ in
אַרְעָ֣א ʔarʕˈā אֲרַע earth
שְׁבֻ֔קוּ šᵊvˈuqû שׁבק leave
וּ û וְ and
בֶ ve בְּ in
אֱסוּר֙ ʔᵉsûr אֱסוּר bond
דִּֽי־ dˈî- דִּי [relative]
פַרְזֶ֣ל farzˈel פַּרְזֶל iron
וּ û וְ and
נְחָ֔שׁ nᵊḥˈāš נְחָשׁ copper
בְּ bᵊ בְּ in
דִתְאָ֖א ḏiṯʔˌā דֶּתֶא vegetation
דִּ֣י dˈî דִּי [relative]
בָרָ֑א vārˈā בַּר field
וּ û וְ and
בְ vᵊ בְּ in
טַ֧ל ṭˈal טַל dew
שְׁמַיָּ֣א šᵊmayyˈā שְׁמַיִן heaven
יִצְטַבַּ֗ע yiṣṭabbˈaʕ צבע wet
וְ wᵊ וְ and
עִם־ ʕim- עִם with
חֵיוַ֤ת ḥêwˈaṯ חֵיוָה animal
בָּרָא֙ bārˌā בַּר field
חֲלָקֵ֔הּ ḥᵃlāqˈēh חֲלָק share
עַ֛ד ʕˈaḏ עַד until
דִּֽי־ dˈî- דִּי [relative]
שִׁבְעָ֥ה šivʕˌā שְׁבַע seven
עִדָּנִ֖ין ʕiddānˌîn עִדָּן time
יַחְלְפ֥וּן yaḥlᵊfˌûn חלף pass by
עֲלֹֽוהִי׃ ʕᵃlˈôhî עַל upon
4:23. quod autem vidit rex vigilem et sanctum descendere de caelo et dicere succidite arborem et dissipate illam attamen germen radicum eius in terra dimittite et vinciatur ferro et aere in herbis foris et rore caeli conspergatur et cum feris sit pabulum eius donec septem tempora commutentur super eum
And whereas the king saw a watcher, and a holy one come down from heaven, and say: Cut down the tree, and destroy it, but leave the stump of the roots thereof in the earth, and let it be bound with iron and brass, among the grass without, and let it be sprinkled with the dew of heaven, and let his feeding be with the wild beasts, till seven times pass over him.
23. And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew down the tree, and destroy it; nevertheless leave the stump of the roots thereof in the earth, even with 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 his portion be with the beasts of the field, till seven times pass over him;
4:23. Yet the king also saw a watcher and a holy one descend from heaven and say: ‘Cut down the tree and scatter it; however, leave the stump of its roots in the earth, and let it be bound with iron and brass, among the surrounding plants, and let it be sprinkled with the dew of heaven, and let his feeding be with the wild beasts, until seven periods of time pass over him.’
4:23. And 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 the stump of the roots thereof in the earth, even with 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] his portion [be] with the beasts of the field, till seven times pass over him;
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Albert Barnes: Notes on the Bible - 1834
4:25: That they shall drive thee from men - That is, thou shalt be driven from the habitations of men; from the place which thou hast occupied among men. The prophet does not say "who" would do this, but he says that it "would" be done. The language is such as would be used of one who should become a maniac, and be thrust out of the ordinary society in which he had moved. The Greek of Theodotion here is: καὶ σὲ ἐκδιώξουσιν kai se ekdiō xousin. The Codex Chisianus has, "And the Most High and his angels shall run upon thee - κατατρἑχουσιν katatrechousin - leading thee into prison," or into detention - εἰς φυλακὴν eis phulakē n - "and shall thrust thee into a desert place." The general sense is, that he would be in such a state as to be treated like a beast rather than a man; that he would be removed from his ordinary abodes, and be a miserable and neglected outcast.
This commences the account of the calamity that was to come upon Nebuchadnezzar, and as there have been many opinions entertained as to the nature of this malady, it may be proper to notice some of them. Compare Bertholdt, pp. 286-292. Some have held that there was a real metamorphosis into some form of an animal, though his rational soul remained, so that he was able to acknowledge God and give praise to him. Cedrenus held that he was transformed into a beast, half lion and half ox. An unknown author, mentioned by Justin, maintained that the transformation was into an animal resembling what was seen in the visions of Ezekiel - the cherubim - composed of an eagle, a lion, an ox, and a man. In support of the opinion that there was a real transformation, an appeal has been made to the common belief among ancient nations, that such metamorphoses had actually occurred, and especially to what Herodotus (iv. 105) says of the "Neuri" (Νευροι Neuroi) "It is said by the Scythians, as well as by the Greeks who dwell in Scythia, that once in every year they are all of them changed into wolves, and that after remaining in that state for the space of a few days, they resume their former shape."
Herodotus adds, however, "This I do not believe, although they swear that it is true." An appeal is also made to an assertion of Apuleius, who says of himself that he was changed into an ass; and also to the "Metamorphoses" of Ovid. This supposed transformation of Nebuchadnezzar some have ascribed to Satan. - John Wier "de Prcestigiis Daemonum," I. 26, Joh 4:1. Others have attributed it to the arts of magic or incantation, and suppose that it was a change in appearance only. Augustine ("de Civit. Dei." lib. xviii. cap. 17), referring to what is said of Diomed and his followers on their return from Troy, that they were changed into birds, says that Varro, in proof of the truth of this, appeals to the fact that Circe changed Ulysses and his companions into beasts; and to the Arcadians, who, by swimming over a certain lake, were changed into wolves, and that "if they ate no man's flesh, at the end of nine years they swam over the same lake and became men again."
Varro farther mentions the case of a man by the name of Daemonetus, who, tasting of the sacrifices which the Arcadians offered (a child), was turned into a wolf, and became a man again at the end of two years. Augustine himself says, that when he was in Italy, he heard a report that there were women there, who, by giving one a little drug in cheese, had the power of turning him into an ass. See the curious discussion of Augustine how far this could be true, in his work "de Civit. Dei," lib. xviii. cap. 18. He supposes that under the influence of drugs men might be made to suppose they were thus transformed, or to have a recollection of what passed in such a state "as if" it were so. Cornelius a Lapide supposes that the transformation in the case of Nebuchadnezzar went only so far that his knees were bent in the other direction, like those of animals, and that he walked like animals. Origen, and many of those who have coincided with him in his allegorical mode of interpreting the Scriptures, supposed that the whole of this account is an allegory, designed to represent the fall of Satan, and his restoration again to the favor of God - in accordance with his belief of the doctrine of universal salvation.
Others suppose that the statement here means merely that there was a formidable conspiracy against him; that he was dethroned and bound with fetters; that he was then expelled from the court, and driven into exile; and that, as such, he lived a miserable life, finding a precarious subsistence in woods and wilds, among the beasts of the forest, until, by another Rev_olution, he was restored again to the throne. It is not necessary to examine these various opinions, and to show their absurdity, their puerility, or their falsehood. Some of them are simply ridiculous, and none of them are demanded by any fair interpretation of the chapter. It may seem, perhaps, to be undignified even to refer to such opinions now; but this may serve to illustrate the method in which the Bible has been interpreted in former times, and the steps which have been taken before men arrived at a clear and rational interpretation of the sacred volume. It is indeed painful to reflect that such absurdities and puerilities have been in any way connected with the interpretation of the Word of God; sad to reflect that so many persons, in consequence of them, have discarded the Bible and the interpretations together as equally ridiculous and absurd. The true account in regard to the calamity of Nebuchadnezzar is undoubtedly the following:
(1) He was a maniac - made such by a direct Divine judgment on account of his pride, Dan 4:30-31. The essential thing in the statement is, that he was deprived of his reason, and that he was treated as a maniac. Compare Introduction to the chapter, II. (1).
(2) The particular form of the insanity with which he was afflicted seems to have been that he imagined himself to be a beast; and, this idea having taken possession of his mind, he acted accordingly. It may be remarked in regard to this,
(a) that such a fancy is no uncommon thing among maniacs. Numerous instances of this may be seen in the various works on insanity - or indeed may be seen by merely visiting a lunatic asylum. One imagines that he is a king, and decks himself out with a scepter and a diadem; another that he is glass, and is filled with excessive anxiety lest he should be broken; others have regarded themselves as deprived of their proper nature as human beings; others as having been once dead, and restored to life again; others as having been dead and sent back into life without a heart; others as existing in a manner unlike any other mortals; others as having no rational soul. See Arnold "on Insanity," I. pp. 176-195. In all these cases, when such a fancy takes possession of the mind, there will be an effort on the part of the patient to act in exact conformity to this view of himself, and his whole conduct will be adapted to it. Nothing can convince him that it is not so; and there is no absurdity in supposing that, if the thought had taken possession of the mind of Nebuchadnezzar that he was a beast, he would live and act as a wild beast - just as it is said that he did.
(b) In itself considered, "if" Nebuchadnezzar was deprived of his reason, and for the cause assigned - his pride, nothing is more probable than that he would be left to imagine himself a beast, and to act like a beast. This would furnish the most striking contrast to his former state; would do most to bring down his pride; and would most effectually show the supremacy of the Most High.
(3) In this state of mind, fancying himself a wild beast, and endeavoring to act in conformity with this view, it is probable that he would be indulged as far as was consistent with his safety. Perhaps the regency would be induced to allow this partly from their long habits of deference to the will of an arbitrary monarch; partly because by this indulgence he would be less troublesome; and partly because a painful spectacle would thus be removed from the palace. We are not to suppose that he was permitted to roam in forests at large without any restraint, and without any supervision whatever. In Babylon, attached to the palace, there were doubtless, as there are all over the East, royal parks or gardens; there is every probability that in these parks there may have been assembled rare and strange animals as a royal menagerie; and it was doubtless in these parks, and among these animals that he was allowed to range. Painful as such a spectacle would be, yet it is not improbable that to such a maniac this would be allowed, as contributing to his gratification, or as a means of restoring him to his right mind.
(4) A king, however wide his empire, or magnifient his court, would be as likely to be subject to mental derangement as any other man. No situation in life can save the human mind from the liability to so overwhelming a calamity, nor should we deem it strange that it should come on a king as well as other men. The condition of Nebuchadnezzar, as represented by himself in this edict, was scarcely more pitiable than that of George III of England, though it is not surprising that in the eighteenth century of the Christian era, and in a Christian land, the treatment of the sovereign in such circumstances was different from that which a monarch received in pagan Babylon.
(5) it cannot be shown that this did not come upon Nebuchadnezzar, as stated in this chapter Dan 4:30-31, on account of his pride. That he was a proud and haughty monarch is apparent from all his history; that God would take some effectual means to humble him is in accordance with his dealings with mankind; that this would be a most effectual means of doing it cannot be doubted. No one can prove, in respect to any judgment that comes upon mankind, that it is not on account of some sin reigning in the heart; and when it is affirmed in a book claiming to be inspired, that a particular calamity is brought upon men on account of their transgressions, it cannot be demonstrated that the statement is not true. If these remarks are correct, then no well-founded objection can lie against the account here respecting the calamity that came upon this monarch in Babylon. This opinion in regard to the nature of the affliction which came upon Nebuchadnezzar, is probably what is now generally entertained, and it certainly meets all the circumstances of the case, and frees the narrative from material objection.
As a confirmation of its truth, I will copy here the opinion of Dr. Mead, as it is found in his "Medica Sacra:" "All the circumstances of Nebuchadnezzars cage agree so well with a hypochondriacal madness, that to me it appears evident that Nebuchadnezzar was seized with this distemper, and under its influence ran wild into the fields; and that, fancying himself transformed into an ox, he fed on grass after the manner of cattle. FoRev_ery sort of madness is the result of a disturbed imagination; which this unhappy man labored under for full seven years. And through neglect of taking proper care of himself, his hair and nails grew to an uncommon length; whereby the latter, growing thicker and crooked, resembled the claws of birds. Now the ancients called people affected with this kind of madness, λυκάνθρωποι lukanthrō poi, "wolf-men" - or κυνάνθρωποι kunanthrō poi, "dog-men" - because they went abroad in the night imitating wolves or dogs; particularly intent upon opening the sepulchres of the dead, and had their legs much ulcerated, either from frequent falls or the bites of dogs. In like manner are the daughters of Proetus related to have been mad, who, as Virgil says, Ecl. vi. 48,
' - implerunt falsis mugitibus agros.'
'With mimic howlings filled the fields.'
For, as Servius observes, Juno possessed their minds with such a species of fury, that, fancying themselves cows, they ran into the fields, bellowed often, and dreaded the plow. Nor was this disorder unknown to the moderns, for Schneckius records a remarkable instance of a farmer in Padua, who, imagining himself a wolf, attacked and even killed several people in the fields; and when at length he was taken, he persevered in declaring himself a real wolf, and that the only difference consisted in the inversion of his skin and hair." The same opinion as to the nature of the disease is expressed by Dr. John M. Good, in his "Study of Medicine." So also Burton ("Anatomy of Melancholy," Part I. Section I. Memb. i. Subs. 4). Burton refers to several cases which would illustrate the opinion. "Wierus," says he, "tells a story of such a one in Padua, 1541, that would not believe the contrary but that he was a wolf. He hath another instance of a Spaniard, who thought himself a bear. Such, be-like, or little better, were king Proectus' daughters, that thought themselves kine" - an instance strikingly resembling this case of Nebuchadnezzar, who seems to have imagined himself some kind of beast. Pliny, perhaps referring to diseases of this kind, says, "Some men were turned into wolves in my time, and from wolves to men again," lib. viii. c. 22. See Burton as above.
And thy dwelling shall be with the beasts of the field - That is, as above explained, thou wilt imagine thyself to be a beast, and wilt act like a beast. Indulgence will be given to this propensity so as to allow you to range with the beasts in the park, or the royal menagerie.
And they shall make thee to eat grass as oxen - That is, this shall be thy propensity, and thou shalt be indulged in it. Fancying himself a beast of some kind - probably, as appears from this expression, "an ox" - nothing would be more natural than that he should attempt to live as oxen do, on grass, that he should be so far indulged that his food would consist of vegetables. Nothing is more common among maniacs than some such freak about food; and it is just as likely that a king would manifest this as any other man. The word "grass" here (עשׂבא ‛ı̂ s'ebâ', Hebrew: עשׂב ‛ ē s'eb) means, properly, "herbs; green herbs; vegetables" - represented commonly, as furnishing food for man, Gen 1:11-12; Gen 2:5; Gen 3:18; Exo 10:12, Exo 10:15; Psa 104:14. The word "grass," in our language, conveys an idea which is not "strictly" in accordance with the original. That word would denote only the vegetable productions which cattle eat; the Hebrew word is of a more general signification, embracing all kinds of vegetables - those which man eats, as well as those which animals eat; and the meaning here is, that he would live on vegetable food - a propensity in which they would doubtless indulge a man in such circumstances, painful and humiliating as it would be. The phrase "they" shall make thee eat grass," rather means, "they shall permit thee to do it," or they shall treat thee so that thou wilt do it. It would be his inclination, and they would allow him to be gratified in it.
And they shall wet thee with the dew of heaven - Or, shall Suffer you to be wet with the dew of heaven; that is, to be out in the open air - no improbable treatment of a maniac, and especially likely to occur in a climate where it was no uncommon thing for all classes of persons to pass the night under the sky.
And seven times shall pass over thee - See the notes at Dan 4:16.
Till thou know ... - Until thou shalt effectually learn that the true God rules; that he gives authority to whom he pleases; and that he takes it away when he pleases. See the notes at Dan 4:17. Nothing could be better fitted to teach this lesson than to deprive, by a manifest judgment of heaven, such a monarch of the exercise of reason, and reduce him to the pitiable condition here described.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:25: drive: Dan 4:32, Dan 4:33, Dan 5:21-31; Job 30:3-8; Mar 5:3, Mar 5:4
and thy dwelling: All the circumstances of Nebuchadnezzar's case, says Dr. Mead, agree so well with a hypochondriasis, that to me it appears evident the Almighty God brought this dreadful distemper upon him, and under its influence he ran wild into the fields. then fancying himself transformed into an ox, he fed on grass, after the manner of cattle; and, through neglect of himself, his hair and nails grew to an excessive length, so that the latter became thick and crooked, resembling bird's claws.
to eat: Psa 106:20
till: Dan 4:17, Dan 4:32, Dan 4:34, Dan 4:35, Dan 2:21, Dan 5:21; Psa 75:7, Psa 83:18; Jer 27:5
Geneva 1599
4:23 And 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 the stump of the roots thereof in the earth, even with 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] his portion [be] with the beasts of the field, (l) till seven times pass over him;
(l) By which he means a long space, as seven years. Some interpret seven months, and others seven weeks, but it seems he means seven years.
John Gill
4:23 And whereas the king saw a watcher, and an Holy One,.... Here is related another part of the dream, which respects the cutting down of the tree, or the miserable condition the king should be brought into; see Dan 4:13.
4:234:23: Եւ զի ասաց՝ թէ թողէ՛ք զշառաւիղ արմատոյ ծառոյն. թագաւորութիւն քո քե՛զ մնայ, մինչեւ ծանիցես զիշխանութիւն երկնաւորին[12129]։ [12129] Ոմանք. Զշառաւիղս արմա՛՛... զիշխանութիւնն երկնաւոր։
23 Իսկ այն, որ ասաց, թէ ծառի արմատի շառաւիղը թողէ՛ք, դա քո թագաւորութիւնն է, որ պիտի մնայ քեզ, մինչեւ ճանաչես երկնաւոր Աստծու իշխանութիւնը:
26 Բայց երբ ըսուեցաւ թէ ‘Այն ծառին արմատները թող մնան’, կը նշանակէ թէ երկնաւոր իշխանութիւնը ճանչնալէդ ետքը՝ քու թագաւորութիւնդ պիտի վերահաստատուի։
Եւ զի ասաց թէ` Թողէք զշառաւիղ արմատոյ ծառոյն, թագաւորութիւն քո քեզ մնայ` մինչեւ ծանիցես [61]զիշխանութիւն երկնաւորին:

4:23: Եւ զի ասաց՝ թէ թողէ՛ք զշառաւիղ արմատոյ ծառոյն. թագաւորութիւն քո քե՛զ մնայ, մինչեւ ծանիցես զիշխանութիւն երկնաւորին[12129]։
[12129] Ոմանք. Զշառաւիղս արմա՛՛... զիշխանութիւնն երկնաւոր։
23 Իսկ այն, որ ասաց, թէ ծառի արմատի շառաւիղը թողէ՛ք, դա քո թագաւորութիւնն է, որ պիտի մնայ քեզ, մինչեւ ճանաչես երկնաւոր Աստծու իշխանութիւնը:
26 Բայց երբ ըսուեցաւ թէ ‘Այն ծառին արմատները թող մնան’, կը նշանակէ թէ երկնաւոր իշխանութիւնը ճանչնալէդ ետքը՝ քու թագաւորութիւնդ պիտի վերահաստատուի։
zohrab-1805▾ eastern-1994▾ western am▾
4:264:23 А что повелено было оставить главный корень дерева, это значит, что царство твое останется при тебе, когда ты познаешь власть небесную.
4:31 καὶ και and; even ἐπὶ επι in; on συντελείας συντελεια consummation τοῦ ο the λόγου λογος word; log αὐτοῦ αυτος he; him φωνὴν φωνη voice; sound ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἤκουσε ακουω hear σοὶ σοι you λέγεται λεγω tell; declare Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king ἡ ο the βασιλεία βασιλεια realm; kingdom Βαβυλῶνος βαβυλων Babylōn; Vavilon ἀφῄρηταί αφαιρεω take away σου σου of you; your καὶ και and; even ἑτέρῳ ετερος different; alternate δίδοται διδωμι give; deposit ἐξουθενημένῳ εξουθενεω despise ἀνθρώπῳ ανθρωπος person; human ἐν εν in τῷ ο the οἴκῳ οικος home; household σου σου of you; your ἰδοὺ ιδου see!; here I am ἐγὼ εγω I καθίστημι καθιστημι establish; appoint αὐτὸν αυτος he; him ἐπὶ επι in; on τῆς ο the βασιλείας βασιλεια realm; kingdom σου σου of you; your καὶ και and; even τὴν ο the ἐξουσίαν εξουσια authority; influence σου σου of you; your καὶ και and; even τὴν ο the δόξαν δοξα glory σου σου of you; your καὶ και and; even τὴν ο the τρυφήν τρυφη self-indulgence σου σου of you; your παραλήψεται παραλαμβανω take along; receive ὅπως οπως that way; how ἐπιγνῷς επιγινωσκω recognize; find out ὅτι οτι since; that ἐξουσίαν εξουσια authority; influence ἔχει εχω have; hold ὁ ο the θεὸς θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἐν εν in τῇ ο the βασιλείᾳ βασιλεια realm; kingdom τῶν ο the ἀνθρώπων ανθρωπος person; human καὶ και and; even ᾧ ος who; what ἐὰν εαν and if; unless βούληται βουλομαι want δώσει διδωμι give; deposit αὐτήν αυτος he; him ἕως εως till; until δὲ δε though; while ἡλίου ηλιος sun ἀνατολῆς ανατολη springing up; east βασιλεὺς βασιλευς monarch; king ἕτερος ετερος different; alternate εὐφρανθήσεται ευφραινω celebrate; cheer ἐν εν in τῷ ο the οἴκῳ οικος home; household σου σου of you; your καὶ και and; even κρατήσει κρατεω seize; retain τῆς ο the δόξης δοξα glory σου σου of you; your καὶ και and; even τῆς ο the ἰσχύος ισχυς force σου σου of you; your καὶ και and; even τῆς ο the ἐξουσίας εξουσια authority; influence σου σου of you; your
4:24 דְּנָ֥ה dᵊnˌā דְּנָה this פִשְׁרָ֖א fišrˌā פְּשַׁר interpretation מַלְכָּ֑א malkˈā מֶלֶךְ king וּ û וְ and גְזֵרַ֤ת ḡᵊzērˈaṯ גְּזֵרָה decision עִלָּאָה֙עליא *ʕillāʔˌā עִלָּי highest הִ֔יא hˈî הִיא she דִּ֥י dˌî דִּי [relative] מְטָ֖ת mᵊṭˌāṯ מטא come עַל־ ʕal- עַל upon מָרִ֥ימראי *mārˌî מָרֵא lord מַלְכָּֽא׃ malkˈā מֶלֶךְ king
4:24. haec est interpretatio sententiae Altissimi quae pervenit super dominum meum regemThis is the interpretation of the sentence of the most High, which is come upon my lord, the king.
24. this is the interpretation, O king, and it is the decree of the Most High, which is come upon my lord the king:
4:24. This is the interpretation of the judgment of the Most High, which has reached my lord, the king.
4:24. This [is] the interpretation, O king, and this [is] the decree of the most High, which is come upon my lord the king:
And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule:

4:23 А что повелено было оставить главный корень дерева, это значит, что царство твое останется при тебе, когда ты познаешь власть небесную.
4:31
καὶ και and; even
ἐπὶ επι in; on
συντελείας συντελεια consummation
τοῦ ο the
λόγου λογος word; log
αὐτοῦ αυτος he; him
φωνὴν φωνη voice; sound
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ἤκουσε ακουω hear
σοὶ σοι you
λέγεται λεγω tell; declare
Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king
ο the
βασιλεία βασιλεια realm; kingdom
Βαβυλῶνος βαβυλων Babylōn; Vavilon
ἀφῄρηταί αφαιρεω take away
σου σου of you; your
καὶ και and; even
ἑτέρῳ ετερος different; alternate
δίδοται διδωμι give; deposit
ἐξουθενημένῳ εξουθενεω despise
ἀνθρώπῳ ανθρωπος person; human
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
σου σου of you; your
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
καθίστημι καθιστημι establish; appoint
αὐτὸν αυτος he; him
ἐπὶ επι in; on
τῆς ο the
βασιλείας βασιλεια realm; kingdom
σου σου of you; your
καὶ και and; even
τὴν ο the
ἐξουσίαν εξουσια authority; influence
σου σου of you; your
καὶ και and; even
τὴν ο the
δόξαν δοξα glory
σου σου of you; your
καὶ και and; even
τὴν ο the
τρυφήν τρυφη self-indulgence
σου σου of you; your
παραλήψεται παραλαμβανω take along; receive
ὅπως οπως that way; how
ἐπιγνῷς επιγινωσκω recognize; find out
ὅτι οτι since; that
ἐξουσίαν εξουσια authority; influence
ἔχει εχω have; hold
ο the
θεὸς θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ἐν εν in
τῇ ο the
βασιλείᾳ βασιλεια realm; kingdom
τῶν ο the
ἀνθρώπων ανθρωπος person; human
καὶ και and; even
ος who; what
ἐὰν εαν and if; unless
βούληται βουλομαι want
δώσει διδωμι give; deposit
αὐτήν αυτος he; him
ἕως εως till; until
δὲ δε though; while
ἡλίου ηλιος sun
ἀνατολῆς ανατολη springing up; east
βασιλεὺς βασιλευς monarch; king
ἕτερος ετερος different; alternate
εὐφρανθήσεται ευφραινω celebrate; cheer
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
σου σου of you; your
καὶ και and; even
κρατήσει κρατεω seize; retain
τῆς ο the
δόξης δοξα glory
σου σου of you; your
καὶ και and; even
τῆς ο the
ἰσχύος ισχυς force
σου σου of you; your
καὶ και and; even
τῆς ο the
ἐξουσίας εξουσια authority; influence
σου σου of you; your
4:24
דְּנָ֥ה dᵊnˌā דְּנָה this
פִשְׁרָ֖א fišrˌā פְּשַׁר interpretation
מַלְכָּ֑א malkˈā מֶלֶךְ king
וּ û וְ and
גְזֵרַ֤ת ḡᵊzērˈaṯ גְּזֵרָה decision
עִלָּאָה֙עליא
*ʕillāʔˌā עִלָּי highest
הִ֔יא hˈî הִיא she
דִּ֥י dˌî דִּי [relative]
מְטָ֖ת mᵊṭˌāṯ מטא come
עַל־ ʕal- עַל upon
מָרִ֥ימראי
*mārˌî מָרֵא lord
מַלְכָּֽא׃ malkˈā מֶלֶךְ king
4:24. haec est interpretatio sententiae Altissimi quae pervenit super dominum meum regem
This is the interpretation of the sentence of the most High, which is come upon my lord, the king.
24. this is the interpretation, O king, and it is the decree of the Most High, which is come upon my lord the king:
4:24. This is the interpretation of the judgment of the Most High, which has reached my lord, the king.
4:24. This [is] the interpretation, O king, and this [is] the decree of the most High, which is come upon my lord the king:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:26: Thy kingdom shall he sure unto thee - No new king was set up; Evil-merodach his son was regent during his father's insanity.
Albert Barnes: Notes on the Bible - 1834
4:26: And whereas they commanded - The watchers, Dan 4:15. Compare Dan 4:17.
To leave the stump of the tree roots - Or, to leave roots to the stump of the tree; that is, it was not to be dug up, or wholly destroyed, but vitality was to be left in the ground. The Chaldee here is the same as in Dan 4:15, "leave the stump of his roots."
Thy kingdom shall be sure unto thee - That is, thou shalt not die under this calamity, but after it has passed away shalt be restored to authority. It might have been supposed that this meant that the authority would survive in his family, and that those who were to succeed him would reign - as shoots spring up after the parent tree has fallen; but Daniel was directed to an interpretation which is not less in accordance with the fair meaning of the dream than this would have been.
After that thou shalt have known that the heavens do rule - That God rules, This was the great lesson which the event was designed to teach, and when that should have been learned, there would be a propriety that he should be restored to his throne, and should proclaim this to the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:26: to leave: Dan 4:15
the heavens: Mat 5:34, Mat 21:20; Luk 15:18, Luk 15:21
John Gill
4:24 This is the interpretation, O king,.... Of this part of the dream, namely, what follows in the two next verses:
and this is the decree of the most High; called before the decree of the watchers, Dan 4:17, and is no other than the decree of that sovereign and absolute Being, whose purposes are unfrustrable:
which is come upon my lord the king; the decree had passed concerning him, and would be most certainly fulfilled: and, because of the certainty of it, it is represented as if it was; for it would shortly and surely come upon him, exactly as it was determined, and by the dream signified.
Robert Jamieson, A. R. Fausset and David Brown
4:24 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.
4:244:24: Վասն այդորիկ ա՛րքայ, խրա՛տ իմ հաճոյ թուեսցի քեզ. եւ զմեղս քո ողորմութեամբ քաւեսջիր, եւ զանօրէնութիւնս քո գթովք տնանկաց. թերեւս երկայնամիտ լիցի ՚ի վերայ յանցանաց քոց Աստուած[12130]։ [12130] Օրինակ մի. Վասն որոյ արքայ... քեզ. զմեղս քո ողորմութեամբ քաւեսցես եւ զա՛՛։
24 Դրա համար, արքա՛յ, թող իմ խորհուրդը հաճելի թուայ քեզ, քո մեղքերը քաւի՛ր ողորմութեամբ, եւ քո անօրէնութիւնները՝ աղքատներին գթալով, թերեւս Աստուած համբերատար լինի քո յանցանքների նկատմամբ»:
27 Անոր համար, ո՛վ թագաւոր, թող իմ թելադրութիւնս քեզի հաճելի երեւնայ, քու մեղքերդ արդարութեամբ ու քու անօրէնութիւններդ աղքատներուն ողորմելով մէկդի ձգէ*. թերեւս հանգստութիւնդ երկարի»։
Վասն այդորիկ, արքայ, խրատ իմ հաճոյ թուեսցի քեզ, եւ զմեղս քո [62]ողորմութեամբ քաւեսջիր``, եւ զանօրէնութիւնս քո` գթովք տնանկաց, թերեւս [63]երկայնամիտ լիցի ի վերայ յանցանաց քոց Աստուած:

4:24: Վասն այդորիկ ա՛րքայ, խրա՛տ իմ հաճոյ թուեսցի քեզ. եւ զմեղս քո ողորմութեամբ քաւեսջիր, եւ զանօրէնութիւնս քո գթովք տնանկաց. թերեւս երկայնամիտ լիցի ՚ի վերայ յանցանաց քոց Աստուած[12130]։
[12130] Օրինակ մի. Վասն որոյ արքայ... քեզ. զմեղս քո ողորմութեամբ քաւեսցես եւ զա՛՛։
24 Դրա համար, արքա՛յ, թող իմ խորհուրդը հաճելի թուայ քեզ, քո մեղքերը քաւի՛ր ողորմութեամբ, եւ քո անօրէնութիւնները՝ աղքատներին գթալով, թերեւս Աստուած համբերատար լինի քո յանցանքների նկատմամբ»:
27 Անոր համար, ո՛վ թագաւոր, թող իմ թելադրութիւնս քեզի հաճելի երեւնայ, քու մեղքերդ արդարութեամբ ու քու անօրէնութիւններդ աղքատներուն ողորմելով մէկդի ձգէ*. թերեւս հանգստութիւնդ երկարի»։
zohrab-1805▾ eastern-1994▾ western am▾
4:274:24 Посему, царь, да будет благоугоден тебе совет мой: искупи грехи твои правдою и беззакония твои милосердием к бедным; вот чем может продлиться мир твой.
4:32 καὶ και and; even οἱ ο the ἄγγελοι αγγελος messenger διώξονταί διωκω go after; pursue σε σε.1 you ἐπὶ επι in; on ἔτη ετος year ἑπτά επτα seven καὶ και and; even οὐ ου not μὴ μη not ὀφθῇς οραω view; see οὐδ᾿ ουδε not even; neither οὐ ου not μὴ μη not λαλήσῃς λαλεω talk; speak μετὰ μετα with; amid παντὸς πας all; every ἀνθρώπου ανθρωπος person; human χόρτον χορτος grass; plant ὡς ως.1 as; how βοῦν βους ox σε σε.1 you ψωμίσουσι ψωμιζω provide; feed καὶ και and; even ἀπὸ απο from; away τῆς ο the χλόης χλοη.1 the γῆς γη earth; land ἔσται ειμι be ἡ ο the νομή νομη grazing; spreading σου σου of you; your ἰδοὺ ιδου see!; here I am ἀντὶ αντι against; instead of τῆς ο the δόξης δοξα glory σου σου of you; your δήσουσί δεω bind; tie σε σε.1 you καὶ και and; even τὸν ο the οἶκον οικος home; household τῆς ο the τρυφῆς τρυφη self-indulgence σου σου of you; your καὶ και and; even τὴν ο the βασιλείαν βασιλεια realm; kingdom σου σου of you; your ἕτερος ετερος different; alternate ἕξει εχω have; hold
4:25 וְ wᵊ וְ and לָ֣ךְ lˈāḵ לְ to טָֽרְדִ֣ין ṭˈārᵊḏˈîn טרד drive out מִן־ min- מִן from אֲנָשָׁ֡א ʔᵃnāšˈā אֱנָשׁ mankind וְ wᵊ וְ and עִם־ ʕim- עִם with חֵיוַ֣ת ḥêwˈaṯ חֵיוָה animal בָּרָא֩ bārˌā בַּר field לֶהֱוֵ֨ה lehᵉwˌē הוה be מְדֹרָ֜ךְ mᵊḏōrˈāḵ מְדֹור dwelling וְ wᵊ וְ and עִשְׂבָּ֥א ʕiśbˌā עֲשַׂב grass כְ ḵᵊ כְּ like תֹורִ֣ין׀ ṯôrˈîn תֹּור ox לָ֣ךְ lˈāḵ לְ to יְטַֽעֲמ֗וּן yᵊṭˈaʕᵃmˈûn טעם eat וּ û וְ and מִ mi מִן from טַּ֤ל ṭṭˈal טַל dew שְׁמַיָּא֙ šᵊmayyˌā שְׁמַיִן heaven לָ֣ךְ lˈāḵ לְ to מְצַבְּעִ֔ין mᵊṣabbᵊʕˈîn צבע wet וְ wᵊ וְ and שִׁבְעָ֥ה šivʕˌā שְׁבַע seven עִדָּנִ֖ין ʕiddānˌîn עִדָּן time יַחְלְפ֣וּן yaḥlᵊfˈûn חלף pass by עֲלָ֑ךְעליך *ʕᵃlˈāḵ עַל upon עַ֣ד ʕˈaḏ עַד until דִּֽי־ dˈî- דִּי [relative] תִנְדַּ֗ע ṯindˈaʕ ידע know דִּֽי־ dˈî- דִּי [relative] שַׁלִּ֤יט šallˈîṭ שַׁלִּיט mighty עִלָּאָה֙עליא *ʕillāʔˌā עִלָּי highest בְּ bᵊ בְּ in מַלְכ֣וּת malᵊḵˈûṯ מַלְכוּ kingdom אֲנָשָׁ֔א ʔᵃnāšˈā אֱנָשׁ mankind וּ û וְ and לְ lᵊ לְ to מַן־ man- מַן who דִּ֥י dˌî דִּי [relative] יִצְבֵּ֖א yiṣbˌē צבה desire יִתְּנִנַּֽהּ׃ yittᵊninnˈah נתן give
4:25. eicient te ab hominibus et cum bestiis feris erit habitatio tua et faenum ut bos comedes et rore caeli infunderis septem quoque tempora mutabuntur super te donec scias quod dominetur Excelsus super regnum hominum et cuicumque voluerit det illudThey shall cast thee out from among men, and thy dwelling shall be with cattle, and with wild beasts, and thou shalt eat grass, as an ox, and shalt be wet with the dew of heaven: and seven times shall pass over thee, till thou know that the most High ruleth over the kingdom of men, and giveth it to whomsoever he will.
25. that thou shalt be driven from men, and thy dwelling shall be with the beasts of the field, and thou shalt be made to eat grass as oxen, and shalt be wet with the dew of heaven, and seven times shall pass over thee; till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
4:25. They will expel you from among men, and your dwelling will be with the beasts and the wild animals, and you will eat hay like an ox, and you will be drenched with the dew of heaven. Likewise, seven periods of time will pass over you, until you know that the Supreme One rules over the kingdom of men, and he gives it to whomever he wills.
4:25. That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquillity:

4:24 Посему, царь, да будет благоугоден тебе совет мой: искупи грехи твои правдою и беззакония твои милосердием к бедным; вот чем может продлиться мир твой.
4:32
καὶ και and; even
οἱ ο the
ἄγγελοι αγγελος messenger
διώξονταί διωκω go after; pursue
σε σε.1 you
ἐπὶ επι in; on
ἔτη ετος year
ἑπτά επτα seven
καὶ και and; even
οὐ ου not
μὴ μη not
ὀφθῇς οραω view; see
οὐδ᾿ ουδε not even; neither
οὐ ου not
μὴ μη not
λαλήσῃς λαλεω talk; speak
μετὰ μετα with; amid
παντὸς πας all; every
ἀνθρώπου ανθρωπος person; human
χόρτον χορτος grass; plant
ὡς ως.1 as; how
βοῦν βους ox
σε σε.1 you
ψωμίσουσι ψωμιζω provide; feed
καὶ και and; even
ἀπὸ απο from; away
τῆς ο the
χλόης χλοη.1 the
γῆς γη earth; land
ἔσται ειμι be
ο the
νομή νομη grazing; spreading
σου σου of you; your
ἰδοὺ ιδου see!; here I am
ἀντὶ αντι against; instead of
τῆς ο the
δόξης δοξα glory
σου σου of you; your
δήσουσί δεω bind; tie
σε σε.1 you
καὶ και and; even
τὸν ο the
οἶκον οικος home; household
τῆς ο the
τρυφῆς τρυφη self-indulgence
σου σου of you; your
καὶ και and; even
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
σου σου of you; your
ἕτερος ετερος different; alternate
ἕξει εχω have; hold
4:25
וְ wᵊ וְ and
לָ֣ךְ lˈāḵ לְ to
טָֽרְדִ֣ין ṭˈārᵊḏˈîn טרד drive out
מִן־ min- מִן from
אֲנָשָׁ֡א ʔᵃnāšˈā אֱנָשׁ mankind
וְ wᵊ וְ and
עִם־ ʕim- עִם with
חֵיוַ֣ת ḥêwˈaṯ חֵיוָה animal
בָּרָא֩ bārˌā בַּר field
לֶהֱוֵ֨ה lehᵉwˌē הוה be
מְדֹרָ֜ךְ mᵊḏōrˈāḵ מְדֹור dwelling
וְ wᵊ וְ and
עִשְׂבָּ֥א ʕiśbˌā עֲשַׂב grass
כְ ḵᵊ כְּ like
תֹורִ֣ין׀ ṯôrˈîn תֹּור ox
לָ֣ךְ lˈāḵ לְ to
יְטַֽעֲמ֗וּן yᵊṭˈaʕᵃmˈûn טעם eat
וּ û וְ and
מִ mi מִן from
טַּ֤ל ṭṭˈal טַל dew
שְׁמַיָּא֙ šᵊmayyˌā שְׁמַיִן heaven
לָ֣ךְ lˈāḵ לְ to
מְצַבְּעִ֔ין mᵊṣabbᵊʕˈîn צבע wet
וְ wᵊ וְ and
שִׁבְעָ֥ה šivʕˌā שְׁבַע seven
עִדָּנִ֖ין ʕiddānˌîn עִדָּן time
יַחְלְפ֣וּן yaḥlᵊfˈûn חלף pass by
עֲלָ֑ךְעליך
*ʕᵃlˈāḵ עַל upon
עַ֣ד ʕˈaḏ עַד until
דִּֽי־ dˈî- דִּי [relative]
תִנְדַּ֗ע ṯindˈaʕ ידע know
דִּֽי־ dˈî- דִּי [relative]
שַׁלִּ֤יט šallˈîṭ שַׁלִּיט mighty
עִלָּאָה֙עליא
*ʕillāʔˌā עִלָּי highest
בְּ bᵊ בְּ in
מַלְכ֣וּת malᵊḵˈûṯ מַלְכוּ kingdom
אֲנָשָׁ֔א ʔᵃnāšˈā אֱנָשׁ mankind
וּ û וְ and
לְ lᵊ לְ to
מַן־ man- מַן who
דִּ֥י dˌî דִּי [relative]
יִצְבֵּ֖א yiṣbˌē צבה desire
יִתְּנִנַּֽהּ׃ yittᵊninnˈah נתן give
4:25. eicient te ab hominibus et cum bestiis feris erit habitatio tua et faenum ut bos comedes et rore caeli infunderis septem quoque tempora mutabuntur super te donec scias quod dominetur Excelsus super regnum hominum et cuicumque voluerit det illud
They shall cast thee out from among men, and thy dwelling shall be with cattle, and with wild beasts, and thou shalt eat grass, as an ox, and shalt be wet with the dew of heaven: and seven times shall pass over thee, till thou know that the most High ruleth over the kingdom of men, and giveth it to whomsoever he will.
25. that thou shalt be driven from men, and thy dwelling shall be with the beasts of the field, and thou shalt be made to eat grass as oxen, and shalt be wet with the dew of heaven, and seven times shall pass over thee; till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
4:25. They will expel you from among men, and your dwelling will be with the beasts and the wild animals, and you will eat hay like an ox, and you will be drenched with the dew of heaven. Likewise, seven periods of time will pass over you, until you know that the Supreme One rules over the kingdom of men, and he gives it to whomever he wills.
4:25. That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. Согласно словам Бодрствующего и объяснению пророка Даниила, имеющее постигнуть Навуходоносора наказание должно убедить его в той истине, что Всевышний владеет и владычествует под царством человеческим (ст. 14, 22). Сообразно с этим его причиной является отрицание верховного владычества Господа, - суд над царем совершается в самый момент отрицания. Последнее сказалось в словах: "это ли не величественный Вавилон, который построил я в доме царства силою моего могущества и в славу моего величия!" Нет, как бы так говорит Навуходоносор, не Всевышний владеет царством: существование и величие Вавилона обязано мне и моему могуществу. Строго говоря, слова Навуходоносора не представляют преувеличения. И по свидетельству его собственных надписей и по указанию историков, Вавилон действительно - создание его рук.

"Вавилон и Борзиппа, - говорит Навуходоносор в одной из своих надписей, - величайшие города моего царства, мною основанные. Я тщательно собрал богатства для украшения моего дворца. Я совершенно устроил и украсил его, как царское жилище... Этот дом, который должен быть предметом удивления, я построил".

Равным образом и по свидетельству историков Бероза и Абидена, Навуходоносор употребил большую часть своих несметных богатств на украшение и устройство Вавилона. Им, между прочим, выстроены были новые стены Вавилона, из которых наружные обнимали пространство в 513: кв. километров (450: кв. верст), а внутренние - площадь в 290: кв. килом. (260: кв. верст), и знаменитые висячие сады. Эти последние, украшавшие окрестности его дворца, построенного на западном берегу Евфрата, занимали площадь в 400: кв. футов и поднимались выше башен дворца, имевших 150: ф. высоты. Поддерживавшие их платформы из кирпича были подперты через каждые 10: ф. каменными устоями в 22: ф. толщины; на кирпичные платформы были настланы каменные плиты, толстые слои тростника, асфальта и гипса, покрытые для предохранения от сырости толстыми свинцовыми листами. На эту свинцовую обшивку был насыпан слой земли такой толщины, что на нем свободно могли расти высокие деревья. Внутри садов были проведены насосы, поднимавшие воду из Евфрата до самой верхней террасы, откуда она посредством каналов разливалась по остальным террасам, служа искусственным орошением садов. Из других построек Навуходоносора известны проходящие по Вавилону каналы для предохранения его от разлива Евфрата и многочисленные храмы. И, тем не менее, вышеприведенная фраза Навуходоносора проникнута необыкновенною гордостью. Дело в том, что в других случаях все свои успехи он приписывает не личным усилиям, а содействию и покровительству бога Меродаха, которого называет "главой богов". В настоящем же случае его слова являются сознательным отрицанием признаваемой им же самим божественной власти. Горделивые даже для язычника, они становятся в устах Навуходоносора, получившего откровение о верховном владычестве Всевышнего (ст. 14), открытым Ему противлением.
Adam Clarke: Commentary on the Bible - 1831
4:27: Break off thy sins by righteousness - Do justice. Thou hast been an oppressive man; show mercy to the poor, many of whom have been made such by thyself: witness the whole nation of the Jews. He was to cease from his sins - repent and bring forth fruits meet for repentance, in order that he might find mercy at the hand of God.
Albert Barnes: Notes on the Bible - 1834
4:27: Wherefore, O king, let my counsel be acceptable unto thee - Daniel was permitted to see not only the fact that this calamity impended over the king, but the cause of it, and as that cause was his proud and sinful heart, he supposed that the judgment might be averted if the king would reform his life. If the "cause" were removed, he inferred, not unreasonably, that there was a hope that the calamity might be avoided. We cannot but admire here the boldness and fidelity of Daniel, who not only gave a fair interpretation of the dream, in the case submitted to him, but who went beyond that in a faithful representation to the most mighty monarch of the age, that this was in consequence of his wicked life.
And break off thy sins by righteousness - By acts of righteousness or justice; by abandoning a wicked course of life. It is fairly to be inferred from this that the life of the monarch had been wicked - a fact which is confirmed everywhere in his history. He had, indeed, some good qualities as a man, but he was proud; he was ambitious; he was arbitrary in his government; he was passionate and Rev_engeful; and he was, doubtless, addicted to such pleasures of life as were commonly found among those of his station. He had a certain kind of respect for religion, whatever was the object of worship, but this was not inconsistent with a wicked life. The word translated "break off" (פרק peraq) is rendered in the Vulgate redime, "redeem," and so in the Greek of Theodotion, λύτρωσαι lutrō sai, and in the Codex Chisianus. From this use of the word in some of the versions, and from the fact that the word rendered "righteousness" is often employed in the later Hebrew to denote almsgiving (compare the margin in Mat 6:1, and the Greek text in Tittmann and Hahn where the word δικαιοσύνην dikaiosunē n is used to denote "alms"), the passage here has been adduced in favor of the doctrine of expiatory merits, and the purchase of absolution by almsgiving - a favorite doctrine in the Roman Catholic communion.
But the ordinary and common meaning of the word is not to redeem, but to break, to break off, to abandon. It is the word from which our English word "break" is derived - Germ., "brechen." Compare Gen 27:40, "that thou shalt break his yoke;" Exo 32:2, "Break off the golden ear-rings;" Exo 32:3, "And all the people brake off the golden ear-rings;" Exo 32:24, "Whosoever hath any gold let them break it off;" Kg1 19:11, "A great and strong wind rent the mountains;" Zac 11:16, "And tear their claws in pieces;" Eze 19:12, "her strong rods were broken." The word is rendered in our common version, "redeem" once Psa 136:24, "And hath redeemed us from our enemies." It is translated "rending" in Psa 7:2, and "deliver" in Lam 5:8. It does not elsewhere occur in the Scriptures. The fair meaning of the word is, as in our version, to break off, and the idea of redeeming the soul by acts of charity or almsgiving is not in the passage, and cannot be derived from it. This passage, therefore, cannot be adduced to defend the doctrine that the soul may be redeemed, or that sins may be expiated by acts of charity and almsgiving. It means that the king was to break off his sins by acts of righteousness; or, in other words, he was to show by a righteous life that he had abandoned his evil course. The exhortation is, that he would practice those great duties of justice and charity toward mankind in which he had been so deficient, if, perhaps, God might show mercy, and avert the impending calamity.
And thine iniquities by showing mercy to the poor - The peculiar "iniquity" of Nebuchadnezzar may have consisted in his oppressing the poor of his realm in the exorbitant exactions imposed on them in carrying on his public works, and building and beautifying his capital. Life, under an Oriental despot, is regarded as of little value. Sixty thousand men were employed by Mohammed Ali in digging the canal from Cairo to Alexandria, in which work almost no tools were furnished them but their hands. A large portion of them died, and were buried by their fellow-laborers in the earth excavated in digging the canal. Who can estimate the number of men that were recklessly employed under the arbitrary monarch of Egypt on the useless work of building the pyramids? Those structures, doubtless, cost million of lives, and there is no improbability in supposing that Nebuchadnezzar had employed hundreds of thousands of persons without any adequate compensation, and in a hard and oppressive service, in rearing the walls and the palaces of Babylon, and in excavating the canals to water the city and the adjacent country.
No counsel, therefore, could be more appropriate than that he should relieve the poor from those burdens, and do justice to them. There is no intimation that he was to attempt to purchase release from the judgments of God by such acts; but the meaning is, that if he would cease from his acts of oppression, it might be hoped that God would avert the threatened calamity. The duty here enjoined of showing mercy to the poor, is one that is everywhere commanded in the Scriptures, Psa 41:1; Mat 19:21; Gal 2:10, "et saepe." Its influence in obtaining the Divine favor, or in averting calamity, is also stated. Compare Psa 41:1, "Blessed is he that considereth the poor; the Lord will deliver him in time of trouble." It is a sentiment which occurs frequently in the books of the Apocrypha, and in these books there can be found the progress of the opinion to the point which it reached in the later periods of the Jewish history, and which it has obtained in the Roman Catholic communion, that almsgiving or charity to the poor would be an expiation for sin, and would commend men to God as a ground of righteousness; or, in other words, the progress of the doctrine toward what teaches that works of supererogation may be performed.
Thus in the book of Tob. 4:8-10, "If thou hast abundance, give alms accordingly; if thou have little, be not afraid to give according to that little: for thou layest up a good treasure for thyself against the day of necessity. Because that alms do deliver from death, and suffereth not to come into darkness." Tob. 12:9, 10, "For alms doth deliver from death, and shall purge away all sin. Those that exercise righteousness and alms shall be filled with life; but they that sin are enemies to their own life." Tob. 14:10, 11, "Manasses gave alms, and escaped the snares of death which they had set for him; but Aman fell into the snare and perished. Wherefore now, my son, consider what alms doeth, and how righteousness doth deliver." Ecclesiasticus 29:12, 13, "Shut up alms in thy storehouses; it shall deliver thee from all affliction. It shall fight for thee against thine enemies better than a mighty shield and a strong spear."
Ecclesiasticus 40:24, "Brethren and help are against time of trouble; but alms shall deliver more than them both." In these passages there is evidence of the progress of the sentiment toward the doctrine of supererogation; but there is none whatever that Daniel attributed any such efficacy to alms, or that he meant to teach anything more than the common doctrine of religion, that when a man breaks off from his sins it may be hoped that the judgments which impended over him may be averted, and that doing good will meet the smiles and approbation of God. Compare in reference to this sentiment the case of the Ninevites, when the threatening against them was averted by their repentance and humiliation, Jon 3:10; the case of Hezekiah, when his predicted death was averted by his tears and prayers, Isa 38:1-5; and Jer 18:7-8, where this principle of the Divine government is fully asserted.
If it may be a lengthening of thy tranquility - Margin, "or, a healing of thine error. "The Greek of Theodotion here is, "Perhaps God will be long-suffering toward thy offences." The Greek of the Codex Chisianus is, "And thou mayest remain a long time (πολύημερος γένῃ poluē meros genē) upon the throne of thy kingdom." The Vulgate, "Perhaps he will pardon thy faults." The Syriac, "Until he may remove from thee thy follies." The original word rendered "lengthening" (ארכא 'arkâ') means, properly, as translated here, a prolongation; a drawing out; a lengthening; and the word is here correctly rendered. It has not the meaning assigned to it in the margin of healing. It would apply properly to a prolongation of anything - as of life, peace, health, prosperity. The word rendered "tranquility" (שׁלוה shelê vâ h) means, properly, security, safety, quiet; and the reference here is to his calm possession of the throne; to his quietness in his palace, and peace in his kingdom. There is nothing in the text to justify the version in the margin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:27: let: Gen 41:33-37; Psa 119:46; Act 24:25; Co2 5:11
break: Job 34:31, Job 34:32; Pro 16:6, Pro 28:13; Isa 55:6, Isa 55:7; Eze 18:21, Eze 18:27-32; Mat 3:8; Act 8:22, Act 26:20; Jam 4:8-10; Pe1 4:8
by showing: Psa 41:1-3; Isa 58:5-7, Isa 58:10-12; Eze 18:7; Luk 11:41; Act 10:2-4; Gal 5:6, Gal 5:13, Gal 5:22; Eph 4:28
if it: Kg1 21:29; Joe 2:14; Jon 3:9; Zep 2:2, Zep 2:3
lengthening of thy tranquillity: or, healing of thine error
Geneva 1599
4:25 That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as (m) oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that (n) the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
(m) Not that his shape or form was changed into a beast, but that he was either stricken mad, and so avoided man's company, or was cast out because of his tyranny, and so wandered among the beasts, and ate herbs and grass.
(n) Daniel shows the reason why God punished him in this way.
John Gill
4:25 That they shall drive thee from men,.... From conversation with men, as unfit for it; from his court and palace, from his nobles and princes. Saadiah interprets this of the angels: it may be rendered impersonally or passively, as in Dan 4:33, "thou shalt be driven from men" (r); not by his family, his wife and children; or by his nobles, who are afterwards said to seek him; but by the most high God, and to show his power over him; and it may be by means of his ministering angels; or he was driven by his own fancy and imagination, which was suffered of God to prevail over him, judging himself not a man, but a beast; and so it was most agreeable to him to live with beasts, and not men:
and thy dwelling shall be with the beasts of the field; in the open air, or in some den and cavern, instead of being in his court, and among his nobles; a strange change of condition indeed! and in which he was preserved by divine Providence:
and they shall make thee to eat grass as oxen; imagining himself to be a beast, he should choose this sort of food, and eat it, and feed upon it with a gust, as if he had really been one; and besides, having no other food, would be obliged to eat this, as well as his degenerate and depraved imagination led him to it:
and they shall wet thee with the dew of heaven; strip him of his clothes, and leave him naked; so that he should have nothing to shelter him from the dew and rain, and other inclemencies of the heavens; and this his frenzy might lead him to do of himself:
and seven times shall pass over thee; which some understand of weeks, others of months, others of the seasons of winter and summer; but it is best to interpret it of seven whole years; See Gill on Dan 4:16,
till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will; this was done, as for the instruction of men in general, so of Nebuchadnezzar in particular; that his proud heart and haughty spirit might be brought down, and be made to acknowledge that there was a God higher than he, that judgeth in the earth, and that rules and overrules, and disposes of all things in it according to his will and pleasure; see Dan 4:17.
(r) "truderis", Michaelis.
John Wesley
4:25 They shall drive thee - This was such a thundering peal, that it was wonderful the king could endure to hear it without fury boiling in his heart, yet the Lord with - held him. Seven times - Seven years. 'Till thou know - How hard is it for lofty princes to learn this lesson.
Robert Jamieson, A. R. Fausset and David Brown
4:25 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 83:17-18; Jer 27:5).
4:254:25: Այս ամենայն եկն եհա՛ս ՚ի վերայ Նաբուքոդոնոսորայ արքայի
25 Այս բոլորը պատահեց Նաբուքոդոնոսոր արքային տասներկու ամիս յետոյ,
28 Այս բոլորը Նաբուգոդոնոսոր թագաւորին պատահեցաւ։
Այս ամենայն եկն եհաս ի վերայ Նաբուքոդոնոսորայ արքայի:

4:25: Այս ամենայն եկն եհա՛ս ՚ի վերայ Նաբուքոդոնոսորայ արքայի
25 Այս բոլորը պատահեց Նաբուքոդոնոսոր արքային տասներկու ամիս յետոյ,
28 Այս բոլորը Նաբուգոդոնոսոր թագաւորին պատահեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:284:25 Все это сбылось над царем Навуходоносором.
4:33 ἕως εως till; until δὲ δε though; while πρωὶ πρωι early πάντα πας all; every τελεσθήσεται τελεω perform; finish ἐπὶ επι in; on σέ σε.1 you Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon καὶ και and; even οὐχ ου not ὑστερήσει υστερεω lack; fail ἀπὸ απο from; away πάντων πας all; every τούτων ουτος this; he οὐθέν ουδεις no one; not one [a] ἐγὼ εγω I Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon ἑπτὰ επτα seven ἔτη ετος year ἐπεδήθην πεδαω grass; plant ὡς ως.1 as; how βοῦν βους ox ἐψώμισάν ψωμιζω provide; feed με με me καὶ και and; even ἀπὸ απο from; away τῆς ο the χλόης χλοη.1 the γῆς γη earth; land ἤσθιον εσθιω eat; consume καὶ και and; even μετὰ μετα with; amid ἔτη ετος year ἑπτὰ επτα seven ἔδωκα διδωμι give; deposit τὴν ο the ψυχήν ψυχη soul μου μου of me; mine εἰς εις into; for δέησιν δεησις petition καὶ και and; even ἠξίωσα αξιοω deem worthy; consider worthwhile περὶ περι about; around τῶν ο the ἁμαρτιῶν αμαρτια sin; fault μου μου of me; mine κατὰ κατα down; by πρόσωπον προσωπον face; ahead of κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even περὶ περι about; around τῶν ο the ἀγνοιῶν αγνοια ignorance μου μου of me; mine τοῦ ο the θεοῦ θεος God τῶν ο the θεῶν θεος God τοῦ ο the μεγάλου μεγας great; loud ἐδεήθην δεομαι petition [b] καὶ και and; even αἱ ο the τρίχες θριξ hair μου μου of me; mine ἐγένοντο γινομαι happen; become ὡς ως.1 as; how πτέρυγες πτερυξ wing ἀετοῦ αετος eagle οἱ ο the ὄνυχές ονυξ of me; mine ὡσεὶ ωσει as if; about λέοντος λεων lion ἠλλοιώθη αλλοιοω the σάρξ σαρξ flesh μου μου of me; mine καὶ και and; even ἡ ο the καρδία καρδια heart μου μου of me; mine γυμνὸς γυμνος naked περιεπάτουν περιπατεω walk around / along μετὰ μετα with; amid τῶν ο the θηρίων θηριον beast τῆς ο the γῆς γη earth; land ἐνύπνιον ενυπνιον dream εἶδον οραω view; see καὶ και and; even ὑπόνοιαί υπονοια suspicion με με me εἰλήφασι λαμβανω take; get καὶ και and; even διὰ δια through; because of χρόνου χρονος time; while ὕπνος υπνος slumber; sleep με με me ἔλαβε λαμβανω take; get πολὺς πολυς much; many καὶ και and; even νυσταγμὸς νυσταγμος fall on / upon μοι μοι me
4:26 וְ wᵊ וְ and דִ֣י ḏˈî דִּי [relative] אֲמַ֗רוּ ʔᵃmˈarû אמר say לְ lᵊ לְ to מִשְׁבַּ֞ק mišbˈaq שׁבק leave עִקַּ֤ר ʕiqqˈar עִקַּר offshoot שָׁרְשֹׁ֨והִי֙ šoršˈôhî שְׁרֹשׁ root דִּ֣י dˈî דִּי [relative] אִֽילָנָ֔א ʔˈîlānˈā אִילָן tree מַלְכוּתָ֖ךְ malᵊḵûṯˌāḵ מַלְכוּ kingdom לָ֣ךְ lˈāḵ לְ to קַיָּמָ֑ה qayyāmˈā קַיָּם during מִן־ min- מִן from דִּ֣י dˈî דִּי [relative] תִנְדַּ֔ע ṯindˈaʕ ידע know דִּ֥י dˌî דִּי [relative] שַׁלִּטִ֖ן šalliṭˌin שַׁלִּיט mighty שְׁמַיָּֽא׃ šᵊmayyˈā שְׁמַיִן heaven
4:26. quod autem praecepit ut relinqueretur germen radicum eius id est arboris regnum tuum tibi manebit postquam cognoveris potestatem esse caelestemBut whereas he commanded, that the stump of the roots thereof, that is, of the tree, should be left: thy kingdom shall remain to thee, after thou shalt have known that power is from heaven.
26. And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.
4:26. But, since he commanded that the stump of its roots, that is, of the tree, should be left behind, your kingdom will be left for you, after you have realized that power is from divinity.
4:26. And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.
All this came upon the king Nebuchadnezzar:

4:25 Все это сбылось над царем Навуходоносором.
4:33
ἕως εως till; until
δὲ δε though; while
πρωὶ πρωι early
πάντα πας all; every
τελεσθήσεται τελεω perform; finish
ἐπὶ επι in; on
σέ σε.1 you
Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
καὶ και and; even
οὐχ ου not
ὑστερήσει υστερεω lack; fail
ἀπὸ απο from; away
πάντων πας all; every
τούτων ουτος this; he
οὐθέν ουδεις no one; not one

[a]
ἐγὼ εγω I
Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
ἑπτὰ επτα seven
ἔτη ετος year
ἐπεδήθην πεδαω grass; plant
ὡς ως.1 as; how
βοῦν βους ox
ἐψώμισάν ψωμιζω provide; feed
με με me
καὶ και and; even
ἀπὸ απο from; away
τῆς ο the
χλόης χλοη.1 the
γῆς γη earth; land
ἤσθιον εσθιω eat; consume
καὶ και and; even
μετὰ μετα with; amid
ἔτη ετος year
ἑπτὰ επτα seven
ἔδωκα διδωμι give; deposit
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
εἰς εις into; for
δέησιν δεησις petition
καὶ και and; even
ἠξίωσα αξιοω deem worthy; consider worthwhile
περὶ περι about; around
τῶν ο the
ἁμαρτιῶν αμαρτια sin; fault
μου μου of me; mine
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
περὶ περι about; around
τῶν ο the
ἀγνοιῶν αγνοια ignorance
μου μου of me; mine
τοῦ ο the
θεοῦ θεος God
τῶν ο the
θεῶν θεος God
τοῦ ο the
μεγάλου μεγας great; loud
ἐδεήθην δεομαι petition

[b]
καὶ και and; even
αἱ ο the
τρίχες θριξ hair
μου μου of me; mine
ἐγένοντο γινομαι happen; become
ὡς ως.1 as; how
πτέρυγες πτερυξ wing
ἀετοῦ αετος eagle
οἱ ο the
ὄνυχές ονυξ of me; mine
ὡσεὶ ωσει as if; about
λέοντος λεων lion
ἠλλοιώθη αλλοιοω the
σάρξ σαρξ flesh
μου μου of me; mine
καὶ και and; even
ο the
καρδία καρδια heart
μου μου of me; mine
γυμνὸς γυμνος naked
περιεπάτουν περιπατεω walk around / along
μετὰ μετα with; amid
τῶν ο the
θηρίων θηριον beast
τῆς ο the
γῆς γη earth; land
ἐνύπνιον ενυπνιον dream
εἶδον οραω view; see
καὶ και and; even
ὑπόνοιαί υπονοια suspicion
με με me
εἰλήφασι λαμβανω take; get
καὶ και and; even
διὰ δια through; because of
χρόνου χρονος time; while
ὕπνος υπνος slumber; sleep
με με me
ἔλαβε λαμβανω take; get
πολὺς πολυς much; many
καὶ και and; even
νυσταγμὸς νυσταγμος fall on / upon
μοι μοι me
4:26
וְ wᵊ וְ and
דִ֣י ḏˈî דִּי [relative]
אֲמַ֗רוּ ʔᵃmˈarû אמר say
לְ lᵊ לְ to
מִשְׁבַּ֞ק mišbˈaq שׁבק leave
עִקַּ֤ר ʕiqqˈar עִקַּר offshoot
שָׁרְשֹׁ֨והִי֙ šoršˈôhî שְׁרֹשׁ root
דִּ֣י dˈî דִּי [relative]
אִֽילָנָ֔א ʔˈîlānˈā אִילָן tree
מַלְכוּתָ֖ךְ malᵊḵûṯˌāḵ מַלְכוּ kingdom
לָ֣ךְ lˈāḵ לְ to
קַיָּמָ֑ה qayyāmˈā קַיָּם during
מִן־ min- מִן from
דִּ֣י dˈî דִּי [relative]
תִנְדַּ֔ע ṯindˈaʕ ידע know
דִּ֥י dˌî דִּי [relative]
שַׁלִּטִ֖ן šalliṭˌin שַׁלִּיט mighty
שְׁמַיָּֽא׃ šᵊmayyˈā שְׁמַיִן heaven
4:26. quod autem praecepit ut relinqueretur germen radicum eius id est arboris regnum tuum tibi manebit postquam cognoveris potestatem esse caelestem
But whereas he commanded, that the stump of the roots thereof, that is, of the tree, should be left: thy kingdom shall remain to thee, after thou shalt have known that power is from heaven.
4:26. But, since he commanded that the stump of its roots, that is, of the tree, should be left behind, your kingdom will be left for you, after you have realized that power is from divinity.
4:26. And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.
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Albert Barnes: Notes on the Bible - 1834
4:28: All this came upon the king Nebuchadnezzar - That is, the threatened judgment came upon him in the form in which it was predicted. He did not repent and reform his life as he was exhorted to, and, having given him sufficient time to show whether he was disposed to follow the counsel of Daniel, God suddenly brought the heavy judgment upon him. Why he did not follow the counsel of Daniel is not stated, and cannot be known. It may have been that he was so addicted to a life of wickedness that he would not break off from it, even while he admitted the fact that he was exposed on account of it to so awful a judgment - as multitudes do who pursue a course of iniquity, even while they admit that it will be followed by poverty, disgrace, disease and death here, and by the wrath of God hereafter; or it may be, that he did not credit the representation which Daniel made, and refused to follow his counsel on that account; or it may be, that though he purposed to repent, yet, as thousands of others do, he suffered the time to pass on until the forbearance of God was exhausted, and the calamity came suddenly upon him. A full year, it would seem Dan 4:29, was given him to see what the effect of the admonition would be, and then all that had been predicted was fulfilled. His conduct furnishes a remarkable illustration of the conduct of sinners under threatened wrath; of the fact that they continue to live in sin when exposed to certain destruction, and when warned in the plainest manner of what will come upon them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:28: Num 23:19; Pro 10:24; Zac 1:6; Mat 24:35
John Gill
4:26 And whereas they commanded to leave the stump of the tree roots,.... That is the watchers and the Holy Ones; or it was commanded: this was the order given by the most High:
thy kingdom shall be sure unto thee; signifying that another king should not be set up in his place; and though the kingdom and administration of it would depart from, him for a while, yet it would be restored again, and be firm and stable:
after that thou shall have known that the heavens do rule; that is, that God, who is the Maker of the heavens, and dwells there, is known and acknowledged by thee to rule on the earth; from the government of which he was desirous of excluding him, and taking it to himself; see Lk 15:18.
John Wesley
4:26 The heavens do rule - That God, who sits in heaven rules over all.
Robert Jamieson, A. R. Fausset and David Brown
4:26 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; Eph 3:10; Col 1:16).
4:264:26: յետ երկոտասան ամսոյն, մինչդեռ ՚ի վերայ տաճարի թագաւորութեան իւրոյ ճեմէր ՚ի Բաբելոն։
26 մինչ նա ճեմում էր իր թագաւորական պալատում, Բաբելոնում:
29 Տասներկու ամիսէն, երբ Բաբելոնի թագաւորութեան պալատին վրայ կը ճեմէր,
Յետ երկոտասան ամսոյն, մինչդեռ ի վերայ տաճարի թագաւորութեան իւրոյ ճեմէր ի Բաբելոն:

4:26: յետ երկոտասան ամսոյն, մինչդեռ ՚ի վերայ տաճարի թագաւորութեան իւրոյ ճեմէր ՚ի Բաբելոն։
26 մինչ նա ճեմում էր իր թագաւորական պալատում, Բաբելոնում:
29 Տասներկու ամիսէն, երբ Բաբելոնի թագաւորութեան պալատին վրայ կը ճեմէր,
zohrab-1805▾ eastern-1994▾ western am▾
4:294:26 По прошествии двенадцати месяцев, расхаживая по царским чертогам в Вавилоне,
4:34 καὶ και and; even ἐπὶ επι in; on συντελείᾳ συντελεια consummation τῶν ο the ἑπτὰ επτα seven ἐτῶν ετος year ὁ ο the χρόνος χρονος time; while μου μου of me; mine τῆς ο the ἀπολυτρώσεως απολυτρωσις redemption ἦλθε ερχομαι come; go καὶ και and; even αἱ ο the ἁμαρτίαι αμαρτια sin; fault μου μου of me; mine καὶ και and; even αἱ ο the ἄγνοιαί αγνοια ignorance μου μου of me; mine ἐπληρώθησαν πληροω fulfill; fill ἐναντίον εναντιον next to; before τοῦ ο the θεοῦ θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἐδεήθην δεομαι petition περὶ περι about; around τῶν ο the ἀγνοιῶν αγνοια ignorance μου μου of me; mine τοῦ ο the θεοῦ θεος God τῶν ο the θεῶν θεος God τοῦ ο the μεγάλου μεγας great; loud καὶ και and; even ἰδοὺ ιδου see!; here I am ἄγγελος αγγελος messenger εἷς εις.1 one; unit ἐκάλεσέ καλεω call; invite με με me ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven λέγων λεγω tell; declare Ναβουχοδονοσορ ναβουχοδονοσορ give allegiance; subject τῷ ο the θεῷ θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven τῷ ο the ἁγίῳ αγιος holy καὶ και and; even δὸς διδωμι give; deposit δόξαν δοξα glory τῷ ο the ὑψίστῳ υψιστος highest; most high τὸ ο the βασίλειον βασιλειον royal τοῦ ο the ἔθνους εθνος nation; caste σού σου of you; your σοι σοι you ἀποδίδοται αποδιδωμι render; surrender
4:27 לָהֵ֣ן lāhˈēn לָהֵן therefore מַלְכָּ֗א malkˈā מֶלֶךְ king מִלְכִּי֙ milkˌî מְלַךְ advise יִשְׁפַּ֣ר yišpˈar שׁפר please עֲלָ֔ךְעליך *ʕᵃlˈāḵ עַל upon וַו *wa וְ and חֲטָאָךְ֙חטיך *ḥᵃṭāʔāḵ חֲטָא sin בְּ bᵊ בְּ in צִדְקָ֣ה ṣiḏqˈā צִדְקָה charity פְרֻ֔ק fᵊrˈuq פרק atone וַ wa וְ and עֲוָיָתָ֖ךְ ʕᵃwāyāṯˌāḵ עֲוָיָה iniquity בְּ bᵊ בְּ in מִחַ֣ן miḥˈan חנן show mercy עֲנָ֑יִן ʕᵃnˈāyin עֲנֵה humble הֵ֛ן hˈēn הֵן if תֶּהֱוֵ֥א tehᵉwˌē הוה be אַרְכָ֖ה ʔarᵊḵˌā אַרְכָה length לִ li לְ to שְׁלֵוְתָֽךְ׃ šᵊlēwᵊṯˈāḵ שְׁלֵוָה happiness
4:27. quam ob rem rex consilium meum placeat tibi et peccata tua elemosynis redime et iniquitates tuas misericordiis pauperum forsitan ignoscat delictis tuisWherefore, O king, let my counsel be acceptable to thee, and redeem thou thy sins with alms, and thy iniquities with works of mercy to the poor: perhaps he will forgive thy offences.
27. Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if there may be a lengthening of thy tranquillity.
4:27. Because of this, O king, let my counsel be acceptable to you. And redeem your sins with alms, and your iniquities with mercy towards the poor. Perhaps he will forgive your offenses.”
4:27. Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquillity.
At the end of twelve months he walked in the palace of the kingdom of Babylon:

4:26 По прошествии двенадцати месяцев, расхаживая по царским чертогам в Вавилоне,
4:34
καὶ και and; even
ἐπὶ επι in; on
συντελείᾳ συντελεια consummation
τῶν ο the
ἑπτὰ επτα seven
ἐτῶν ετος year
ο the
χρόνος χρονος time; while
μου μου of me; mine
τῆς ο the
ἀπολυτρώσεως απολυτρωσις redemption
ἦλθε ερχομαι come; go
καὶ και and; even
αἱ ο the
ἁμαρτίαι αμαρτια sin; fault
μου μου of me; mine
καὶ και and; even
αἱ ο the
ἄγνοιαί αγνοια ignorance
μου μου of me; mine
ἐπληρώθησαν πληροω fulfill; fill
ἐναντίον εναντιον next to; before
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἐδεήθην δεομαι petition
περὶ περι about; around
τῶν ο the
ἀγνοιῶν αγνοια ignorance
μου μου of me; mine
τοῦ ο the
θεοῦ θεος God
τῶν ο the
θεῶν θεος God
τοῦ ο the
μεγάλου μεγας great; loud
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἄγγελος αγγελος messenger
εἷς εις.1 one; unit
ἐκάλεσέ καλεω call; invite
με με me
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
λέγων λεγω tell; declare
Ναβουχοδονοσορ ναβουχοδονοσορ give allegiance; subject
τῷ ο the
θεῷ θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
τῷ ο the
ἁγίῳ αγιος holy
καὶ και and; even
δὸς διδωμι give; deposit
δόξαν δοξα glory
τῷ ο the
ὑψίστῳ υψιστος highest; most high
τὸ ο the
βασίλειον βασιλειον royal
τοῦ ο the
ἔθνους εθνος nation; caste
σού σου of you; your
σοι σοι you
ἀποδίδοται αποδιδωμι render; surrender
4:27
לָהֵ֣ן lāhˈēn לָהֵן therefore
מַלְכָּ֗א malkˈā מֶלֶךְ king
מִלְכִּי֙ milkˌî מְלַךְ advise
יִשְׁפַּ֣ר yišpˈar שׁפר please
עֲלָ֔ךְעליך
*ʕᵃlˈāḵ עַל upon
וַו
*wa וְ and
חֲטָאָךְ֙חטיך
*ḥᵃṭāʔāḵ חֲטָא sin
בְּ bᵊ בְּ in
צִדְקָ֣ה ṣiḏqˈā צִדְקָה charity
פְרֻ֔ק fᵊrˈuq פרק atone
וַ wa וְ and
עֲוָיָתָ֖ךְ ʕᵃwāyāṯˌāḵ עֲוָיָה iniquity
בְּ bᵊ בְּ in
מִחַ֣ן miḥˈan חנן show mercy
עֲנָ֑יִן ʕᵃnˈāyin עֲנֵה humble
הֵ֛ן hˈēn הֵן if
תֶּהֱוֵ֥א tehᵉwˌē הוה be
אַרְכָ֖ה ʔarᵊḵˌā אַרְכָה length
לִ li לְ to
שְׁלֵוְתָֽךְ׃ šᵊlēwᵊṯˈāḵ שְׁלֵוָה happiness
4:27. quam ob rem rex consilium meum placeat tibi et peccata tua elemosynis redime et iniquitates tuas misericordiis pauperum forsitan ignoscat delictis tuis
Wherefore, O king, let my counsel be acceptable to thee, and redeem thou thy sins with alms, and thy iniquities with works of mercy to the poor: perhaps he will forgive thy offences.
27. Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if there may be a lengthening of thy tranquillity.
4:27. Because of this, O king, let my counsel be acceptable to you. And redeem your sins with alms, and your iniquities with mercy towards the poor. Perhaps he will forgive your offenses.”
4:27. Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquillity.
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Albert Barnes: Notes on the Bible - 1834
4:29: At the end of twelve months - After the dream, and the interpretation - giving him ample opportunity to repent, and to reform his life, and to avoid the calamity.
He walked in the palace - Margin, "upon." The margin is the more correct rendering. The roofs of houses in the East are made flat, and furnish a common place of promenade, especially in the cool of the evening. See the note at Mat 9:2. The Codex Chisianus has here, "The king walked upon the walls of the city with all his glory, and went around the towers, and answering, said." The place, however, upon which he walked, appears to have been the roof of his own palace - doubtless reared so high that he could have a good view of the city from it.
Of the kingdom of Babylon - Appertaining to that kingdom; the royal residence. As it is to be supposed that this "palace of the kingdom," on the roof of which the king walked, was what he had himself reared, and as this contributed much to the splendor of the capital of his empire, and doubtless was the occasion, in a considerable degree, of his vainglorious boasting when the judgment of heaven fell upon him Dan 4:30-31, a brief description of that palace seems to he not inappropriate. The description is copied from an article on Babylon in Kitto's "Cyclopaedia of Biblical Literature," vol. i. pp. 270, 271: "The new palace built by Nebuchadnezzar was prodigious in size and superb in embellishments. Its outer wall embraced six miles; within that circumference were two other embattled walls, besides a great tower. Three brazen gates led into the grand area, and every gate of consequence throughout the city was of brass. The palace was splendidly decorated with statues of men and animals, with vessels of gold and silver, and furnished with luxuries of all kinds brought thither from conquests in Egypt, Palestine, and Tyre. Its greatest boast were the hanging gardens, which acquired, even from Grecian writers, the appellation of one of the wonders of the world. They are attributed to the gallantry of Nebuchadnezzar, who constructed them in compliance with a wish of his queen Amytis to possess elevated groves, such as she had enjoyed on the hills around her native Ecbatana. Babylon was all flat, and to accomplish so extravagant a desire, an artificial mountain was reared, four hundred feet on each side, while terraces, one above another, rose to a height that overtopped the walls of the city, that is, above three hundred feet in elevation.
The ascent from terrace to terrace was made by corresponding flights of steps, while the terraces themselves were reared to their various stages on ranges of regular piers, which, forming a kind of vaulting, rose in succession one over the other to the required height of each terrace, the whole being bound together by a wall twenty-two feet in thickness. The level of each terrace or garden was then formed in the following manner: the tops of the piers were first laid over with flat stones, sixteen feet in length, and four in width; on these stones were spread beds of matting, then a thick layer of bitumen, after which came two courses of bricks, which were covered with sheets of solid lead. The earth was heaped on this platform, and in order to admit the roots of large trees, prodigious hollow piers were built and filled with mould. From the Euphrates, which flowed close to the foundation, water was drawn up by machinery. The whole, says Q. Curtius (Dan 4:5), had, to those who saw it from a distance, the appearance of woods overhanging mountains. The remains of this palace are found in the vast mound or hill called by the natives "Kasr." It is of irregular form, eight hundred yards in length, and six hundred yards in breadth. Its appearance is constantly undergoing change from the continual digging which takes place in its inexhaustible quarries for brick of the strongest and finest material. Hence, the mass is furrowed into deep ravines, crossing and recrossing each other in every direction."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:29: end: Gen 6:3; Ecc 8:11; Pe1 3:20; Pe2 3:9, Pe2 3:10, Pe2 3:15; Rev 2:21
in: or, upon
Geneva 1599
4:27 Wherefore, O king, let my counsel be acceptable unto thee, and (o) break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a (p) lengthening of thy tranquillity.
(o) Cease from provoking God to anger any longer by your sins, that he may reduce the severity of his punishment, if you show by your upright life that you have true faith and repentance.
(p) Allow the errors of your former life to be made up for.
John Gill
4:27 Wherefore, O king, let my counsel be acceptable to thee,.... Since this is the true interpretation of the dream, and such evils are like to befall thee according to it, permit me, though thou art a king, and I am thy minister or servant, to give thee some advice; and let it be taken in good part, as done with a good design, and a hearty concern for thy welfare:
and break off thy sins by righteousness; this advice carries in it a tacit charge of sins, and a reproof for them; which shows the faithfulness of Daniel: these sins probably, besides pride, intemperance, luxury, and uncleanness, were tyranny, rapine, violence, and oppression of his subjects, to which righteousness is opposed; and by which, that is, by a course and series of righteous living, by administering public justice, and giving to everyone their due, he is advised to break off his sinful course of life; to break off the yoke of his sins upon his neck; to cease from doing evil, and to learn to do well:
and thine iniquities by showing mercy to the poor; to his poor subjects, and especially to the poor captives the Jews, Daniel might chiefly bear upon his mind, whom the king had ill used, shown no compassion to, and had greatly distressed; but is now counselled to relieve their wants, and give generously to them out of the vast treasures he was master of:
if it may be a lengthening of thy tranquillity; peace or prosperity; perhaps by such a conduct there may be a reprieve for a while, the evil portended and threatened by this dream may be deferred for a time; and though the decree of the most High cannot be altered, yet the execution of it may be protracted, and prosperity be lengthened out. Daniel could not assure the king of this; but as there was a possibility, and even a probability of it, as in the case of Nineveh, and others, whose ruin was threatened, and yet upon repentance was prolonged; it was highly advisable to try the experiment, and make use of such a conduct, in hope of it; and the rather, since the humiliation of princes, and their reformation, though but external, is observed by the Lord, as in the case of Ahab. Aben Ezra, Jacchiades, and Ben Melech, render it, "if it may be an healing of thine error"; that is, the pardon of thy sins, that they may be forgiven thee; see Acts 8:22.
John Wesley
4:27 If it may be - Daniel was not certain of pardon for him, nor did he altogether despair of it. With what wisdom and tenderness does he speak: and yet with what plainness?
Robert Jamieson, A. R. Fausset and David Brown
4:27 break off--as a galling yoke (Gen 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 Lk 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, Is 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; 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.
4:274:27: Խօսել սկսաւ թագաւորն՝ եւ ասէ. Ո՞չ այս՝ ա՛յն մեծ Բաբելոն է զոր ե՛սն շինեցի ՚ի տուն թագաւորութեան հաստատութեամբ զօրութեան իմոյ՝ ՚ի պատիւ փառաց իմոց[12131]։ [12131] Օրինակ մի. Բաբելովնն է զոր ես շինեցի տուն թագաւորութեան իմոյ։
27 Թագաւորն սկսեց խօսել եւ ասաց. «Սա այն մեծ Բաբելոնը չէ՞, որ ես կառուցեցի որպէս թագաւորութիւն իմ կամքով ու զօրութեամբ՝ ի պատիւ իմ փառքի»:
30 Թագաւորը խօսեցաւ ու ըսաւ. «Այս չէ՞ այն մեծ Բաբելոնը, որ ես իմ զօրութիւնովս ու կարողութիւնովս իմ մեծութեանս փառքին համար թագաւորութեան տուն շինեցի»։
խօսել սկսաւ թագաւորն եւ ասէ. Ո՞չ այս այն մեծ Բաբելոն է զոր եսն շինեցի ի տուն թագաւորութեան հաստատութեամբ զօրութեան իմոյ` ի պատիւ փառաց իմոց:

4:27: Խօսել սկսաւ թագաւորն՝ եւ ասէ. Ո՞չ այս՝ ա՛յն մեծ Բաբելոն է զոր ե՛սն շինեցի ՚ի տուն թագաւորութեան հաստատութեամբ զօրութեան իմոյ՝ ՚ի պատիւ փառաց իմոց[12131]։
[12131] Օրինակ մի. Բաբելովնն է զոր ես շինեցի տուն թագաւորութեան իմոյ։
27 Թագաւորն սկսեց խօսել եւ ասաց. «Սա այն մեծ Բաբելոնը չէ՞, որ ես կառուցեցի որպէս թագաւորութիւն իմ կամքով ու զօրութեամբ՝ ի պատիւ իմ փառքի»:
30 Թագաւորը խօսեցաւ ու ըսաւ. «Այս չէ՞ այն մեծ Բաբելոնը, որ ես իմ զօրութիւնովս ու կարողութիւնովս իմ մեծութեանս փառքին համար թագաւորութեան տուն շինեցի»։
zohrab-1805▾ eastern-1994▾ western am▾
4:304:27 царь сказал: это ли не величественный Вавилон, который построил я в дом царства силою моего могущества и в славу моего величия!
4:36 ἐν εν in ἐκείνῳ εκεινος that τῷ ο the καιρῷ καιρος season; opportunity ἀποκατεστάθη αποκαθιστημι restore; pay ἡ ο the βασιλεία βασιλεια realm; kingdom μου μου of me; mine ἐμοί εμοι me καὶ και and; even ἡ ο the δόξα δοξα glory μου μου of me; mine ἀπεδόθη αποδιδωμι render; surrender μοι μοι me
4:28 כֹּ֣לָּא kˈōllā כֹּל whole מְּטָ֔א mmᵊṭˈā מטא come עַל־ ʕal- עַל upon נְבוּכַדְנֶצַּ֖ר nᵊvûḵaḏneṣṣˌar נְבוּכַדְנֶצַּר Nebuchadnezzar מַלְכָּֽא׃ פ malkˈā . f מֶלֶךְ king
4:28. omnia venerunt super Nabuchodonosor regemAll these things came upon king Nabuchodonosor.
28. All this came upon the king Nebuchadnezzar.
4:28. All these things came upon king Nebuchadnezzar.
4:28. All this came upon the king Nebuchadnezzar.
The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty:

4:27 царь сказал: это ли не величественный Вавилон, который построил я в дом царства силою моего могущества и в славу моего величия!
4:36
ἐν εν in
ἐκείνῳ εκεινος that
τῷ ο the
καιρῷ καιρος season; opportunity
ἀποκατεστάθη αποκαθιστημι restore; pay
ο the
βασιλεία βασιλεια realm; kingdom
μου μου of me; mine
ἐμοί εμοι me
καὶ και and; even
ο the
δόξα δοξα glory
μου μου of me; mine
ἀπεδόθη αποδιδωμι render; surrender
μοι μοι me
4:28
כֹּ֣לָּא kˈōllā כֹּל whole
מְּטָ֔א mmᵊṭˈā מטא come
עַל־ ʕal- עַל upon
נְבוּכַדְנֶצַּ֖ר nᵊvûḵaḏneṣṣˌar נְבוּכַדְנֶצַּר Nebuchadnezzar
מַלְכָּֽא׃ פ malkˈā . f מֶלֶךְ king
4:28. omnia venerunt super Nabuchodonosor regem
All these things came upon king Nabuchodonosor.
4:28. All these things came upon king Nebuchadnezzar.
4:28. All this came upon the king Nebuchadnezzar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28. Отрицание божественной власти было умоисступлением, лишением человеческого смысла. По воле Божией это состояние превратилось из кратковременного в продолжительное на "семь времен". Навуходоносор подвергся одной из самых страшных форм душевной болезни, так называемой ликантропии. Он лишился разума (ст. 31) и вообразил себя быком, в результате чего человеческие желания и потребности сменились животными. Покинув человеческое общество, царь стал питаться травою и, благодаря влиянию атмосферных перемен, приобрел наружность зверя; неостригаемые волосы отросли, подобно гриве льва (славян. чтение), а ногти стали, как когти хищных птиц.

Постигшая Навуходоносора болезнь не представляет чего-либо небывалого и невероятного: аналогичные формы умопомешательства известны с самых древних времен. Так, Геродот рассказывает о неврах, превращавшихся по его словам, в волков; о существовании ликантропов сообщает также Орибазий, придворный врач императора Юлиана, а памятники 14-15: вв. говорят о появлении данной болезни и в Европе.

На основании этих свидетельств, безумие Навуходоносора считается действительным фактом, а не выдумкою писателя кн. Даниила. Достоверность его повествования подтверждается еще, по мнению экзегетов, одною надписью самого Навуходоносора, в которой он говорит о четырехлетнем перерыве в своем царствовании. "В течение четырех лет, замечает он, мое сердце не радовалось трону моего царствования; я не предпринимал никаких построек, не пел хвалебных гимнов в честь Меродаха, не приносил ему жертв, не очищал каналов". Понимая этот перерыв в царствовании Навуходоносора в смысле устранения его от дел правления из-за болезни, экзегеты находят указание на него в той надписи второго преемника Навуходоносора Нериглиссора, в которой он называет себя "сыном Билусумискуна, царя Вавилонского". В вавилонских летописях нет имени последнего царя, на основании чего и делается предположение, что Билусумискун был не настоящим царем, а только регентом во время болезни Навуходоносора. Самолюбивый же сын (Нериглиссор) назвал своего отца "царем".

Что касается продолжительности болезни, то библейское определение ее - "семь времен" - понимается различно. Одни (Генгстенберг, Геферник, Кейль), исходя из того соображения, что семь - число полноты, и еврейское выражение "iddan" употребляется в книге пророка Даниила для обозначения времени вообще, - в смысле неопределенном (2:8-9; 3:5, 15), разумеют под "семью временами" период неопределенный, но вполне достаточный для вразумления и просвещения царя. Другие (Гитциг, Розенмюллер, Фюрст), ссылаясь на Дан 7:25; 12:7, 11, где выражение "время, времена и полувремя" определяется 1: 290: или 1: 260: днями, понимают "семь времен" в смысле семи лет. И, наконец, третьи (из древних отцы церкви Иоанн Златоуст и Ефрем Сириянин) принимают "семь времен" за 3: 1/2: года. Подтверждением такого взгляда является свидетельство самого Навуходоносора о четырехлетнем перерыве в его царствовании.
Adam Clarke: Commentary on the Bible - 1831
4:30: Is not this great Babylon - Here his heart was inflated with pride; he attributed every thing to himself, and acknowledged God in nothing. The walls, hanging gardens, temple of Bel, and the royal palace, all built by Nebuchadnezzar, made it the greatest city in the world.
Albert Barnes: Notes on the Bible - 1834
4:30: The king spake and said - The Chaldee, and the Greek of Theodotion and of the Codex Chisianus here is, "the king answered and said:" perhaps he replied to some remark made by his attendants in regard to the magnitude of the city; or perhaps the word "answered" is used, as it often seems to be in the Scriptures, to denote a reply to something passing in the mind that is not uttered; to some question or inquiry that the mind starts. He might merely have been thinking of the magnitude of this city, and he gave response to those thoughts in the language which follows.
Is not this great Babylon, that I have built - In regard to the situation and the magnitude of Babylon, and the agency of Nebuchadnezzar in beautifying and enlarging it, see the analysis prefixed to the notes at isa 13. He greatly enlarged the city; built a new city on the west side of the river; reared a magnificent palace; and constructed the celebrated hanging gardens; and, in fact, made the city so different from what it was, and so greatly increased its splendor, that he could say without impropriety that he had "built" it.
For the house of the kingdom - To be considered altogether - embracing the whole city - as a sort of palace of the kingdom. He seems to have looked upon the whole city as one vast palace fitted to be an appropriate residence of the sovereign of so vast an empire.
And for the honour of my majesty - To ennoble or glorify my reign; or where one of so much majesty as I am may find an appropriate home.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:30: Is not: Dan 5:20; Psa 73:8; Pro 16:18; Hab 1:15, Hab 1:16, Hab 2:4, Hab 2:5; Luk 12:19, Luk 12:20, Luk 14:11; Pe1 5:5
great: Gen 10:10, Gen 11:2-9; Rev 16:19, Rev 17:5, Rev 18:10, Rev 18:21
that: Ch1 29:12-14; Ch2 2:5, Ch2 2:6; Isa 10:8-15, Isa 37:24, Isa 37:25; Eze 28:2-5, Eze 29:3
and for: Dan 5:18, Dan 5:19; Est 1:4; Psa 49:20, Psa 104:1, Psa 145:5-12; Co1 10:31; Rev 21:24-26
Carl Friedrich Keil and Franz Delitzsch
4:28 (4:25-30)
The fulfilling of the dream.
Nebuchadnezzar narrates the fulfilment of the dream altogether objectively, so that he speaks of himself in the third person. Berth., Hitz., and others find here that the author falls out of the role of the king into the narrative tone, and thus betrays the fact that some other than the king framed the edict. But this conclusion is opposed by the fact that Nebuchadnezzar from v. 31 speaks of his recovery again in the first person. Thus it is beyond doubt that the change of person has its reason in the matter itself. Certainly it could not be in this that Nebuchadnezzar thought it unbecoming to speak in his own person of his madness; for if he had had so tender a regard for his own person, he would not have published the whole occurrence in a manifesto addressed to his subjects. But the reason of his speaking of his madness in the third person, as if some other one were narrating it, lies simply in this, that in that condition he was not Ich = Ego (Kliefoth). With the return of the Ich, I, on the recovery from his madness, Nebuchadnezzar begins again to narrate in the first person (v. 31 34).
Daniel 4:25 (Dan 4:28)
In this verse there is a brief comprehensive statement regarding the fulfilment of the dream to the king, which is then extended from v. 26 to 30. At the end of twelve months, i.e., after the expiry of twelve months from the time of the dream, the king betook himself to his palace at Babylon, i.e., to the flat roof of the palace; cf. 2Kings 11:2. The addition at Babylon does not indicate that the king was then living at a distance from Babylon, as Berth., v. Leng., Maur., and others imagine, but is altogether suitable to the matter, because Nebuchadnezzar certainly had palaces outside of Babylon, but it is made with special reference to the language of the king which follows regarding the greatness of Babylon. ענה means here not simply to begin to speak, but properly to answer, and suggests to us a foregoing colloquy of the king with himself in his own mind. Whether one may conclude from that, in connection with the statement of time, after twelve months, that Nebuchadnezzar, exactly one year after he had received the important dream, was actively engaging himself regarding that dream, must remain undetermined, and can be of no use to a psychological explanation of the occurrence of the dream. The thoughts which Nebuchadnezzar expresses in v. 26 (Dan 4:29) are not favourable to such a supposition. Had the king remembered that dream and its interpretation, he would scarcely have spoken so proudly of his splendid city which he had built as he does in v. 27 (Dan 4:30).
When he surveyed the great and magnificent city from the top of his palace, "pride overcame him," so that he dedicated the building of this great city as the house of his kingdom to the might of his power and the honour of his majesty. From the addition רבּתא it does not follow that this predicate was a standing Epitheton ornans of Babylon, as with חמת , Amos 6:2, and other towns of Asia; for although Pausanias and Strabo call Babylon μεγάλη and μεγίστη πόλις, yet it bears this designation as a surname in no ancient author. But in Rev_ 14:8 this predicate, quoted from the passage before us, is given to Babylon, and in the mouth of Nebuchadnezzar it quite corresponds to the self-praise of his great might by which he had built Babylon as the residence of a great king. בּנה designates, as בּנה more frequently, not the building or founding of a city, for the founding of Babylon took place in the earliest times after the Flood (Gen 11), and was dedicated to the god Belus, or the mythic Semiramis, i.e., in the pre-historic time; but בּנה means the building up, the enlargement, the adorning of the city מלכוּ לבּית, for the house of the kingdom, i.e., for a royal residence; cf. The related expression ממלכה בּית, Amos 7:13. בּית stands in this connection neither for town nor for היכל (Dan 4:29), but has the meaning dwelling-place. The royalty of the Babylonian kingdom has its dwelling-place, its seat, in Babylon, the capital of the kingdom.
With reference to the great buildings of Nebuchadnezzar in Babylon, vide the statements of Berosus in Josephi Ant. x. 11, 1, and con. Ap. i. 19, and of Abydenus in Eusebii praepar. evang. ix. 41, and Chron. i. p. 59; also the delineation of these buildings in Duncker's Gesch. des Alterth. i. p. 854ff. The presumption of this language appears in the words, "by the strength of my might, and for the splendour (honour) of my majesty." Thus Nebuchadnezzar describes himself as the creator of his kingdom and of its glory, while the building up of his capital as a residence bearing witness to his glory and his might pointed at the same time to the duration of his dynasty. This proud utterance is immediately followed by his humiliation by the omnipotent God. A voice fell from heaven. נפל as in Is 9:7, of the sudden coming of a divine revelation. אמרין for the passive, as Dan 3:4. The perf. עדּת denotes the matter as finished. At the moment when Nebuchadnezzar heard in his soul the voice from heaven, the prophecy begins to be fulfilled, the king becomes deranged, and is deprived of his royalty.
Daniel 4:29-30 (Dan 4:32-33)
Here the contents of the prophecy, v. 22 (v. 25), are repeated, and then in v. 30 (v. 33) it is stated that the word regarding Nebuchadnezzar immediately began to be fulfilled. On שׁעתא בהּ, cf. Dan 3:6. ספת, from סוּף, to go to an end. The prophecy goes to an end when it is realized, is fulfilled. The fulfilling is related in the words of the prophecy. Nebuchadnezzar is driven from among men, viz., by his madness, in which he fled from intercourse with men, and lived under the open air of heaven as a beast among the beasts, eating grass like the cattle; and his person was so neglected, that his hair became like the eagles' fathers and his nails like birds' claws. כּנשׁרין and כּצפּרין are abbreviated comparisons; vide under Dan 4:16. That this condition was a peculiar appearance of the madness is expressly mentioned in v. 31 (Dan 4:34), where the recovery is designated as the restoration of his understanding.
This malady, in which men regard themselves as beasts and imitate their manner of life, is called insania zoanthropica, or, in the case of those who think themselves wolves, lycanthropia. The condition is described in a manner true to nature. Even "as to the eating of grass," as G. Rsch, in the Deutsch. Morgenl. Zeitschr. xv. p. 521, remarks, "there is nothing to perplex or that needs to be explained. It is a circumstance that has occurred in recent times, as e.g., in the case of a woman in the Wrttemberg asylum for the insane." Historical documents regarding this form of madness have been collected by Trusen in his Sitten, Gebr. u. Krank. der alten Hebrer, p. 205f., 2nd ed., and by Friedreich in Zur Bibel, i. p. 308f.
(Note: Regarding the statement, "his hair grew as the feathers of an eagle," etc., Friedr. remarks, p. 316, that, besides the neglect of the external appearance, there is also to be observed the circumstance that sometimes in psychical maladies the nails assume a peculiarly monstrous luxuriance with deformity. Besides, his remaining for a long time in the open air is to be considered, "for it is an actual experience that the hair, the more it is exposed to the influences of the rough weather and to the sun's rays, the more does it grow in hardness, and thus becomes like unto the feathers of an eagle.")
John Gill
4:28 All this came upon the king Nebuchadnezzar. All that was signified in the dream, his madness, the removal of him from the administration of government, and the brutal life he lived for seven years; for this was not a mere parable or fiction, as some have thought, framed to describe the state and punishment of a proud man, but was a real fact; though it is not made mention of by any historians, excepting what has been observed before out of Abydenus (n); see Gill on Dan 4:16, yet there is no reason to doubt of the truth of it, from this relation of Daniel; and is further confirmed by his observing the same to Belshazzar his grandson some years after it was done, as a known thing, and as an unquestionable matter of fact, Dan 5:20.
(n) Apud Eubseb. Praepar. Evangel. l. 9. c. 41. p. 457.
John Wesley
4:28 King Nebuchadnezzar - With how admirable propriety is the person changed here! These six verses speaking in the third person. But in the thirty fourth, Nebuchadnezzar having recovered his reason, speaks in the first person again.
4:284:28: Եւ մինչդեռ բանքն ՚ի բերա՛ն էին թագաւորին, ձայն եղեւ յերկնից եւ ասէ. Քե՛զ ասեմ Նաբուքոդոնոսո՛ր արքայ. թագաւորութիւն քո անցեալ է ՚ի քէն[12132]. [12132] Ոմանք. Ձա՛յն եղեւ յերկնից. քեզ ասեն Նաբու՛՛։ Ուր Ոսկան. քեզ ասի Նա՛՛։
28 Մինչ խօսքը թագաւորի բերանում էր, երկնքից ձայն լսուեց եւ ասաց. «Քեզ եմ ասում, ո՛վ Նաբուքոդոնոսոր արքայ, քո թագաւորութիւնը խլուած է քեզանից:
31 Երբ խօսքը դեռ թագաւորին բերանն էր, երկնքէն ձայն մը իջաւ. «Քեզի՛ կ’ըսուի, ո՛վ Նաբուգոդոնոսոր թագաւոր, թագաւորութիւնը քեզմէ գնաց։
Եւ մինչդեռ բանքն ի բերան էին թագաւորին, ձայն եղեւ յերկնից եւ ասէ. Քեզ ասեմ, Նաբուքոդոնոսոր արքայ, թագաւորութիւն քո անցեալ է ի քէն:

4:28: Եւ մինչդեռ բանքն ՚ի բերա՛ն էին թագաւորին, ձայն եղեւ յերկնից եւ ասէ. Քե՛զ ասեմ Նաբուքոդոնոսո՛ր արքայ. թագաւորութիւն քո անցեալ է ՚ի քէն[12132].
[12132] Ոմանք. Ձա՛յն եղեւ յերկնից. քեզ ասեն Նաբու՛՛։ Ուր Ոսկան. քեզ ասի Նա՛՛։
28 Մինչ խօսքը թագաւորի բերանում էր, երկնքից ձայն լսուեց եւ ասաց. «Քեզ եմ ասում, ո՛վ Նաբուքոդոնոսոր արքայ, քո թագաւորութիւնը խլուած է քեզանից:
31 Երբ խօսքը դեռ թագաւորին բերանն էր, երկնքէն ձայն մը իջաւ. «Քեզի՛ կ’ըսուի, ո՛վ Նաբուգոդոնոսոր թագաւոր, թագաւորութիւնը քեզմէ գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
4:314:28 Еще речь сия была в устах царя, как был с неба голос:
4:37 τῷ ο the ὑψίστῳ υψιστος highest; most high ἀνθομολογοῦμαι ανθομολογεομαι acknowledge in turn καὶ και and; even αἰνῶ αινεω sing praise τῷ ο the κτίσαντι κτιζω create; set up τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land καὶ και and; even τὰς ο the θαλάσσας θαλασσα sea καὶ και and; even τοὺς ο the ποταμοὺς ποταμος river καὶ και and; even πάντα πας all; every τὰ ο the ἐν εν in αὐτοῖς αυτος he; him ἐξομολογοῦμαι εξομολογεω concede; confess καὶ και and; even αἰνῶ αινεω sing praise ὅτι οτι since; that αὐτός αυτος he; him ἐστι ειμι be θεὸς θεος God τῶν ο the θεῶν θεος God καὶ και and; even κύριος κυριος lord; master τῶν ο the κυρίων κυριος lord; master καὶ και and; even βασιλεὺς βασιλευς monarch; king τῶν ο the βασιλέων βασιλευς monarch; king ὅτι οτι since; that αὐτὸς αυτος he; him ποιεῖ ποιεω do; make σημεῖα σημειον sign καὶ και and; even τέρατα τερας omen καὶ και and; even ἀλλοιοῖ αλλοιοω season; opportunity καὶ και and; even χρόνους χρονος time; while ἀφαιρῶν αφαιρεω take away βασιλείαν βασιλεια realm; kingdom βασιλέων βασιλευς monarch; king καὶ και and; even καθιστῶν καθιστημι establish; appoint ἑτέρους ετερος different; alternate ἀντ᾿ αντι against; instead of αὐτῶν αυτος he; him [a] ἀπὸ απο from; away τοῦ ο the νῦν νυν now; present αὐτῷ αυτος he; him λατρεύσω λατρευω employed by καὶ και and; even ἀπὸ απο from; away τοῦ ο the φόβου φοβος fear; awe αὐτοῦ αυτος he; him τρόμος τρομος trembling εἴληφέ λαμβανω take; get με με me καὶ και and; even πάντας πας all; every τοὺς ο the ἁγίους αγιος holy αὐτοῦ αυτος he; him αἰνῶ αινεω sing praise οἱ ο the γὰρ γαρ for θεοὶ θεος God τῶν ο the ἐθνῶν εθνος nation; caste οὐκ ου not ἔχουσιν εχω have; hold ἐν εν in ἑαυτοῖς εαυτου of himself; his own ἰσχὺν ισχυς force ἀποστρέψαι αποστρεφω turn away; alienate βασιλείαν βασιλεια realm; kingdom βασιλέως βασιλευς monarch; king εἰς εις into; for ἕτερον ετερος different; alternate βασιλέα βασιλευς monarch; king καὶ και and; even ἀποκτεῖναι αποκτεινω kill καὶ και and; even ζῆν ζαω live; alive ποιῆσαι ποιεω do; make καὶ και and; even ποιῆσαι ποιεω do; make σημεῖα σημειον sign καὶ και and; even θαυμάσια θαυμασιος wonderful; wonders μεγάλα μεγας great; loud καὶ και and; even φοβερὰ φοβερος fearful; fearsome καὶ και and; even ἀλλοιῶσαι αλλοιοω act; matter καθὼς καθως just as / like ἐποίησεν ποιεω do; make ἐν εν in ἐμοὶ εμοι me ὁ ο the θεὸς θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἠλλοίωσεν αλλοιοω in; on ἐμοὶ εμοι me μεγάλα μεγας great; loud πράγματα πραγμα act; matter ἐγὼ εγω I πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the βασιλείας βασιλεια realm; kingdom μου μου of me; mine περὶ περι about; around τῆς ο the ψυχῆς ψυχη soul μου μου of me; mine τῷ ο the ὑψίστῳ υψιστος highest; most high θυσίας θυσια immolation; sacrifice προσοίσω προσφερω offer; bring to εἰς εις into; for ὀσμὴν οσμη scent εὐωδίας ευωδια fragrance τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even τὸ ο the ἀρεστὸν αρεστος accommodating; acceptable ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him ποιήσω ποιεω do; make ἐγὼ εγω I καὶ και and; even ὁ ο the λαός λαος populace; population μου μου of me; mine τὸ ο the ἔθνος εθνος nation; caste μου μου of me; mine καὶ και and; even αἱ ο the χῶραί χωρα territory; estate μου μου of me; mine αἱ ο the ἐν εν in τῇ ο the ἐξουσίᾳ εξουσια authority; influence μου μου of me; mine καὶ και and; even ὅσοι οσος as much as; as many as ἐλάλησαν λαλεω talk; speak εἰς εις into; for τὸν ο the θεὸν θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ὅσοι οσος as much as; as many as ἂν αν perhaps; ever καταληφθῶσι καταλαμβανω apprehend λαλοῦντές λαλεω talk; speak τι τις anyone; someone τούτους ουτος this; he κατακρινῶ κατακρινω condemn θανάτῳ θανατος death [b] ἔγραψε γραφω write δὲ δε though; while ὁ ο the βασιλεὺς βασιλευς monarch; king Ναβουχοδονοσορ ναβουχοδονοσορ letter ἐγκύκλιον εγκυκλιος all; every τοῖς ο the κατὰ κατα down; by τόπον τοπος place; locality ἔθνεσι εθνος nation; caste καὶ και and; even χώραις χωρα territory; estate καὶ και and; even γλώσσαις γλωσσα tongue πάσαις πας all; every ταῖς ο the οἰκούσαις οικεω dwell ἐν εν in πάσαις πας all; every ταῖς ο the χώραις χωρα territory; estate ἐν εν in γενεαῖς γενεα generation καὶ και and; even γενεαῖς γενεα generation κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven αἰνεῖτε αινεω sing praise καὶ και and; even θυσίαν θυσια immolation; sacrifice καὶ και and; even προσφορὰν προσφορα offering προσφέρετε προσφερω offer; bring to αὐτῷ αυτος he; him ἐνδόξως ενδοξως I βασιλεὺς βασιλευς monarch; king βασιλέων βασιλευς monarch; king ἀνθομολογοῦμαι ανθομολογεομαι acknowledge in turn αὐτῷ αυτος he; him ἐνδόξως ενδοξως since; that οὕτως ουτως so; this way ἐποίησε ποιεω do; make μετ᾿ μετα with; amid ἐμοῦ εμου my ἐν εν in αὐτῇ αυτος he; him τῇ ο the ἡμέρᾳ ημερα day ἐκάθισέ καθιζω sit down; seat με με me ἐπὶ επι in; on τοῦ ο the θρόνου θρονος throne μου μου of me; mine καὶ και and; even τῆς ο the ἐξουσίας εξουσια authority; influence μου μου of me; mine καὶ και and; even τῆς ο the βασιλείας βασιλεια realm; kingdom μου μου of me; mine ἐν εν in τῷ ο the λαῷ λαος populace; population μου μου of me; mine ἐκράτησα κρατεω seize; retain καὶ και and; even ἡ ο the μεγαλωσύνη μεγαλωσυνη greatness μου μου of me; mine ἀποκατεστάθη αποκαθιστημι restore; pay μοι μοι me [c] Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king πᾶσι πας all; every τοῖς ο the ἔθνεσι εθνος nation; caste καὶ και and; even πάσαις πας all; every ταῖς ο the χώραις χωρα territory; estate καὶ και and; even πᾶσι πας all; every τοῖς ο the οἰκοῦσιν οικεω dwell ἐν εν in αὐταῖς αυτος he; him εἰρήνη ειρηνη peace ὑμῖν υμιν you πληθυνθείη πληθυνω multiply ἐν εν in παντὶ πας all; every καιρῷ καιρος season; opportunity καὶ και and; even νῦν νυν now; present ὑποδείξω υποδεικνυμι give an example; indicate ὑμῖν υμιν you τὰς ο the πράξεις πραξις action ἃς ος who; what ἐποίησε ποιεω do; make μετ᾿ μετα with; amid ἐμοῦ εμου my ὁ ο the θεὸς θεος God ὁ ο the μέγας μεγας great; loud ἔδοξε δοκεω imagine; seem δέ δε though; while μοι μοι me ἀποδεῖξαι αποδεικνυμι show off; demonstrate ὑμῖν υμιν you καὶ και and; even τοῖς ο the σοφισταῖς σοφιστης your ὅτι οτι since; that ἔστι ειμι be θεός θεος God καὶ και and; even τὰ ο the θαυμάσια θαυμασιος wonderful; wonders αὐτοῦ αυτος he; him μεγάλα μεγας great; loud τὸ ο the βασίλειον βασιλειον royal αὐτοῦ αυτος he; him βασίλειον βασιλειον royal εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἡ ο the ἐξουσία εξουσια authority; influence αὐτοῦ αυτος he; him ἀπὸ απο from; away γενεῶν γενεα generation εἰς εις into; for γενεάς γενεα generation καὶ και and; even ἀπέστειλεν αποστελλω send off / away ἐπιστολὰς επιστολη letter περὶ περι about; around πάντων πας all; every τῶν ο the γενηθέντων γινομαι happen; become αὐτῷ αυτος he; him ἐν εν in τῇ ο the βασιλείᾳ βασιλεια realm; kingdom αὐτοῦ αυτος he; him πᾶσι πας all; every τοῖς ο the ἔθνεσι εθνος nation; caste τοῖς ο the οὖσιν ειμι be ὑπὸ υπο under; by τὴν ο the βασιλείαν βασιλεια realm; kingdom αὐτοῦ αυτος he; him
4:29 לִ li לְ to קְצָ֥ת qᵊṣˌāṯ קְצָת end יַרְחִ֖ין yarḥˌîn יְרַח month תְּרֵֽי־ tᵊrˈê- תְּרֵין two עֲשַׂ֑ר ʕᵃśˈar עֲשַׂר ten עַל־ ʕal- עַל upon הֵיכַ֧ל hêḵˈal הֵיכַל palace מַלְכוּתָ֛א malᵊḵûṯˈā מַלְכוּ kingdom דִּ֥י dˌî דִּי [relative] בָבֶ֖ל vāvˌel בָּבֶל Babylon מְהַלֵּ֥ךְ mᵊhallˌēḵ הלך go הֲוָֽה׃ hᵃwˈā הוה be
4:29. post finem mensuum duodecim in aula Babylonis deambulabatAt the end of twelve months he was walking in the palace of Babylon.
29. At the end of twelve months he was walking in the royal palace of Babylon.
4:29. After the end of twelve months, he was taking a walk in the palace of Babylon.
4:29. At the end of twelve months he walked in the palace of the kingdom of Babylon.
While the word [was] in the king' s mouth, there fell a voice from heaven, [saying], O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee:

4:28 Еще речь сия была в устах царя, как был с неба голос: <<тебе говорят, царь Навуходоносор: царство отошло от тебя!
4:37
τῷ ο the
ὑψίστῳ υψιστος highest; most high
ἀνθομολογοῦμαι ανθομολογεομαι acknowledge in turn
καὶ και and; even
αἰνῶ αινεω sing praise
τῷ ο the
κτίσαντι κτιζω create; set up
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
τὴν ο the
γῆν γη earth; land
καὶ και and; even
τὰς ο the
θαλάσσας θαλασσα sea
καὶ και and; even
τοὺς ο the
ποταμοὺς ποταμος river
καὶ και and; even
πάντα πας all; every
τὰ ο the
ἐν εν in
αὐτοῖς αυτος he; him
ἐξομολογοῦμαι εξομολογεω concede; confess
καὶ και and; even
αἰνῶ αινεω sing praise
ὅτι οτι since; that
αὐτός αυτος he; him
ἐστι ειμι be
θεὸς θεος God
τῶν ο the
θεῶν θεος God
καὶ και and; even
κύριος κυριος lord; master
τῶν ο the
κυρίων κυριος lord; master
καὶ και and; even
βασιλεὺς βασιλευς monarch; king
τῶν ο the
βασιλέων βασιλευς monarch; king
ὅτι οτι since; that
αὐτὸς αυτος he; him
ποιεῖ ποιεω do; make
σημεῖα σημειον sign
καὶ και and; even
τέρατα τερας omen
καὶ και and; even
ἀλλοιοῖ αλλοιοω season; opportunity
καὶ και and; even
χρόνους χρονος time; while
ἀφαιρῶν αφαιρεω take away
βασιλείαν βασιλεια realm; kingdom
βασιλέων βασιλευς monarch; king
καὶ και and; even
καθιστῶν καθιστημι establish; appoint
ἑτέρους ετερος different; alternate
ἀντ᾿ αντι against; instead of
αὐτῶν αυτος he; him

[a]
ἀπὸ απο from; away
τοῦ ο the
νῦν νυν now; present
αὐτῷ αυτος he; him
λατρεύσω λατρευω employed by
καὶ και and; even
ἀπὸ απο from; away
τοῦ ο the
φόβου φοβος fear; awe
αὐτοῦ αυτος he; him
τρόμος τρομος trembling
εἴληφέ λαμβανω take; get
με με me
καὶ και and; even
πάντας πας all; every
τοὺς ο the
ἁγίους αγιος holy
αὐτοῦ αυτος he; him
αἰνῶ αινεω sing praise
οἱ ο the
γὰρ γαρ for
θεοὶ θεος God
τῶν ο the
ἐθνῶν εθνος nation; caste
οὐκ ου not
ἔχουσιν εχω have; hold
ἐν εν in
ἑαυτοῖς εαυτου of himself; his own
ἰσχὺν ισχυς force
ἀποστρέψαι αποστρεφω turn away; alienate
βασιλείαν βασιλεια realm; kingdom
βασιλέως βασιλευς monarch; king
εἰς εις into; for
ἕτερον ετερος different; alternate
βασιλέα βασιλευς monarch; king
καὶ και and; even
ἀποκτεῖναι αποκτεινω kill
καὶ και and; even
ζῆν ζαω live; alive
ποιῆσαι ποιεω do; make
καὶ και and; even
ποιῆσαι ποιεω do; make
σημεῖα σημειον sign
καὶ και and; even
θαυμάσια θαυμασιος wonderful; wonders
μεγάλα μεγας great; loud
καὶ και and; even
φοβερὰ φοβερος fearful; fearsome
καὶ και and; even
ἀλλοιῶσαι αλλοιοω act; matter
καθὼς καθως just as / like
ἐποίησεν ποιεω do; make
ἐν εν in
ἐμοὶ εμοι me
ο the
θεὸς θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἠλλοίωσεν αλλοιοω in; on
ἐμοὶ εμοι me
μεγάλα μεγας great; loud
πράγματα πραγμα act; matter
ἐγὼ εγω I
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
τῆς ο the
βασιλείας βασιλεια realm; kingdom
μου μου of me; mine
περὶ περι about; around
τῆς ο the
ψυχῆς ψυχη soul
μου μου of me; mine
τῷ ο the
ὑψίστῳ υψιστος highest; most high
θυσίας θυσια immolation; sacrifice
προσοίσω προσφερω offer; bring to
εἰς εις into; for
ὀσμὴν οσμη scent
εὐωδίας ευωδια fragrance
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
τὸ ο the
ἀρεστὸν αρεστος accommodating; acceptable
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
ποιήσω ποιεω do; make
ἐγὼ εγω I
καὶ και and; even
ο the
λαός λαος populace; population
μου μου of me; mine
τὸ ο the
ἔθνος εθνος nation; caste
μου μου of me; mine
καὶ και and; even
αἱ ο the
χῶραί χωρα territory; estate
μου μου of me; mine
αἱ ο the
ἐν εν in
τῇ ο the
ἐξουσίᾳ εξουσια authority; influence
μου μου of me; mine
καὶ και and; even
ὅσοι οσος as much as; as many as
ἐλάλησαν λαλεω talk; speak
εἰς εις into; for
τὸν ο the
θεὸν θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ὅσοι οσος as much as; as many as
ἂν αν perhaps; ever
καταληφθῶσι καταλαμβανω apprehend
λαλοῦντές λαλεω talk; speak
τι τις anyone; someone
τούτους ουτος this; he
κατακρινῶ κατακρινω condemn
θανάτῳ θανατος death

[b]
ἔγραψε γραφω write
δὲ δε though; while
ο the
βασιλεὺς βασιλευς monarch; king
Ναβουχοδονοσορ ναβουχοδονοσορ letter
ἐγκύκλιον εγκυκλιος all; every
τοῖς ο the
κατὰ κατα down; by
τόπον τοπος place; locality
ἔθνεσι εθνος nation; caste
καὶ και and; even
χώραις χωρα territory; estate
καὶ και and; even
γλώσσαις γλωσσα tongue
πάσαις πας all; every
ταῖς ο the
οἰκούσαις οικεω dwell
ἐν εν in
πάσαις πας all; every
ταῖς ο the
χώραις χωρα territory; estate
ἐν εν in
γενεαῖς γενεα generation
καὶ και and; even
γενεαῖς γενεα generation
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
αἰνεῖτε αινεω sing praise
καὶ και and; even
θυσίαν θυσια immolation; sacrifice
καὶ και and; even
προσφορὰν προσφορα offering
προσφέρετε προσφερω offer; bring to
αὐτῷ αυτος he; him
ἐνδόξως ενδοξως I
βασιλεὺς βασιλευς monarch; king
βασιλέων βασιλευς monarch; king
ἀνθομολογοῦμαι ανθομολογεομαι acknowledge in turn
αὐτῷ αυτος he; him
ἐνδόξως ενδοξως since; that
οὕτως ουτως so; this way
ἐποίησε ποιεω do; make
μετ᾿ μετα with; amid
ἐμοῦ εμου my
ἐν εν in
αὐτῇ αυτος he; him
τῇ ο the
ἡμέρᾳ ημερα day
ἐκάθισέ καθιζω sit down; seat
με με me
ἐπὶ επι in; on
τοῦ ο the
θρόνου θρονος throne
μου μου of me; mine
καὶ και and; even
τῆς ο the
ἐξουσίας εξουσια authority; influence
μου μου of me; mine
καὶ και and; even
τῆς ο the
βασιλείας βασιλεια realm; kingdom
μου μου of me; mine
ἐν εν in
τῷ ο the
λαῷ λαος populace; population
μου μου of me; mine
ἐκράτησα κρατεω seize; retain
καὶ και and; even
ο the
μεγαλωσύνη μεγαλωσυνη greatness
μου μου of me; mine
ἀποκατεστάθη αποκαθιστημι restore; pay
μοι μοι me

[c]
Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king
πᾶσι πας all; every
τοῖς ο the
ἔθνεσι εθνος nation; caste
καὶ και and; even
πάσαις πας all; every
ταῖς ο the
χώραις χωρα territory; estate
καὶ και and; even
πᾶσι πας all; every
τοῖς ο the
οἰκοῦσιν οικεω dwell
ἐν εν in
αὐταῖς αυτος he; him
εἰρήνη ειρηνη peace
ὑμῖν υμιν you
πληθυνθείη πληθυνω multiply
ἐν εν in
παντὶ πας all; every
καιρῷ καιρος season; opportunity
καὶ και and; even
νῦν νυν now; present
ὑποδείξω υποδεικνυμι give an example; indicate
ὑμῖν υμιν you
τὰς ο the
πράξεις πραξις action
ἃς ος who; what
ἐποίησε ποιεω do; make
μετ᾿ μετα with; amid
ἐμοῦ εμου my
ο the
θεὸς θεος God
ο the
μέγας μεγας great; loud
ἔδοξε δοκεω imagine; seem
δέ δε though; while
μοι μοι me
ἀποδεῖξαι αποδεικνυμι show off; demonstrate
ὑμῖν υμιν you
καὶ και and; even
τοῖς ο the
σοφισταῖς σοφιστης your
ὅτι οτι since; that
ἔστι ειμι be
θεός θεος God
καὶ και and; even
τὰ ο the
θαυμάσια θαυμασιος wonderful; wonders
αὐτοῦ αυτος he; him
μεγάλα μεγας great; loud
τὸ ο the
βασίλειον βασιλειον royal
αὐτοῦ αυτος he; him
βασίλειον βασιλειον royal
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ο the
ἐξουσία εξουσια authority; influence
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
γενεῶν γενεα generation
εἰς εις into; for
γενεάς γενεα generation
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ἐπιστολὰς επιστολη letter
περὶ περι about; around
πάντων πας all; every
τῶν ο the
γενηθέντων γινομαι happen; become
αὐτῷ αυτος he; him
ἐν εν in
τῇ ο the
βασιλείᾳ βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
πᾶσι πας all; every
τοῖς ο the
ἔθνεσι εθνος nation; caste
τοῖς ο the
οὖσιν ειμι be
ὑπὸ υπο under; by
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
4:29
לִ li לְ to
קְצָ֥ת qᵊṣˌāṯ קְצָת end
יַרְחִ֖ין yarḥˌîn יְרַח month
תְּרֵֽי־ tᵊrˈê- תְּרֵין two
עֲשַׂ֑ר ʕᵃśˈar עֲשַׂר ten
עַל־ ʕal- עַל upon
הֵיכַ֧ל hêḵˈal הֵיכַל palace
מַלְכוּתָ֛א malᵊḵûṯˈā מַלְכוּ kingdom
דִּ֥י dˌî דִּי [relative]
בָבֶ֖ל vāvˌel בָּבֶל Babylon
מְהַלֵּ֥ךְ mᵊhallˌēḵ הלך go
הֲוָֽה׃ hᵃwˈā הוה be
4:29. post finem mensuum duodecim in aula Babylonis deambulabat
At the end of twelve months he was walking in the palace of Babylon.
29. At the end of twelve months he was walking in the royal palace of Babylon.
4:29. After the end of twelve months, he was taking a walk in the palace of Babylon.
4:29. At the end of twelve months he walked in the palace of the kingdom of Babylon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 All this came upon the king Nebuchadnezzar. 29 At the end of twelve months he walked in the palace of the kingdom of Babylon. 30 The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? 31 While the word was in the king's mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. 32 And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven 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. 33 The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws.
We have here Nebuchadnezzar's dream accomplished, and Daniel's application of it to him justified and confirmed. How he took it we are not told, whether he was pleased with Daniel or displeased; but here we have,
I. God's patience with him: All this came upon him, but not till twelve months after (v. 29), so long there was a lengthening of his tranquility, though it does not appear that he broke off his sins, or showed any mercy to the poor captives, for this was still God's quarrel with him, that he opened not the house of his prisoners, Isa. xiv. 17. Daniel having counselled him to repent, God so far confirmed his word that he gave him space to repent; he let him alone this year also, this one year more, before he brought this judgment upon him. Note, God is long-suffering with provoking sinners, because he is not willing that any should perish, but that all should come to repentance, 2 Pet. iii. 9.
II. His pride, and haughtiness, and abuse of that patience. He walked in the palace of the kingdom of Babylon, in pomp and pride, pleasing himself with the view of that vast city, which, with all the territories thereunto belonging, was under his command, and he said, either to himself or to those about him, perhaps some foreigners to whom he was showing his kingdom and the glory of it, Is not this great Babylon? Yes, it is great, of vast extent, no less that forty-five miles compass within the walls. It is full of inhabitants, and they are full of wealth. It is a golden city, and that is enough to proclaim it great, Isa. xiv. 4. See the grandeur of the houses, walls, towers, and public edifices. Every thing in Babylon he thinks looks great; "and this great Babylon I have built." Babylon was built many ages before he was born, but because he fortified and beautified it, and we may suppose much of it was rebuilt during his long and prosperous reign, he boasts that he has built it, as Augustus Cæsar boasted concerning Rome, Lateritiam inveni, marmoream reliqui--I found it brick, but I left it marble. He boasts that he built it for the house of the kingdom, that is, the metropolis of his empire. This vast city, compared with the countries that belonged to his dominions, was but as one house. He built it with the assistance of his subjects, yet boasts that he did it by the might of his power; he built it for his security and convenience, yet, as if he had no occasion for it, boasts that he built it purely for the honour of his majesty. Note, Pride and self-conceitedness are sins that most easily beset great men, who have great things in the world. They are apt to take the glory to themselves which is due to God only.
III. His punishment for his pride. When he was thus strutting, and vaunting himself, and adoring his own shadow, while the proud word was in the king's mouth the powerful word came from heaven, by which he was immediately deprived, 1. Of his honour as a king: The kingdom has departed from thee. When he thought he had erected impregnable bulwarks for the preserving of his kingdom, now, in an instant, it has departed from him; when he thought it so well guarded that none could take it from him, behold, it departs of itself. As soon as he becomes utterly incapable to manage it, it is of course taken out of his hands. 2. He is deprived of his honour as a man. He loses his reason, and by that means loses his dominion: They shall drive thee from men, v. 32. And it was fulfilled (v. 33): he was driven from men the same hour. On a sudden he fell stark mad, distracted in the highest degree that ever any man was. His understanding and memory were gone, and all the faculties of a rational soul broken, so that he became a perfect brute in the shape of a man. He went naked, and on all four, like a brute, did himself shun the society of reasonable creatures and run wild into the fields and woods, and was driven out by his own servants, who, after some time of trial, despairing of his return to his right mind, abandoned him, and looked after him no more. He had not the spirit of a beast of prey (that of the royal lion), but of the abject and less honourable species, for he was made to eat grass as oxen; and, probably, he did not speak with human voice, but lowed like an ox. Some think that his body was all covered with hair; however, the hair of his head and beard, being never cut nor combed, grew like eagles feathers, and his nails like birds' claws. Let us pause a little, and view this miserable spectacle; and let us receive instruction from it. (1.) Let us see here what a mercy it is to have the use of our reason, how thankful we ought to be for it, and how careful we ought to be not to do any thing which may either provoke God or may have a natural tendency to put us out of the possession of our own souls. Let us learn how to value our own reason, and to pity the case of those that are under the prevailing power of melancholy or distraction, or are delirious, and to be very tender in our censures of them and conduct towards them, for it is a trial common to men, and a case which, some time or other, may be our own. (2.) Let us see here the vanity of human glory and greatness. Is this Nebuchadnezzar the Great? What this despicable animal that is meaner than the poorest beggar? Is this he that looked so glorious on the throne, so formidable in the camp, that had politics enough to subdue and govern kingdoms, and now has not so much sense as to keep his own clothes on his back? Is this the man that made the earth to tremble, that did shake kingdoms? Isa. xiv. 16. Never let the wise man then glory in his wisdom, nor the mighty man in his strength. (3.) Let us see here how God resists the proud, and delights to abase them and put contempt upon them. Nebuchadnezzar would be more than a man, and therefore God justly makes him less than a man, and puts him upon a level with the beasts who set up for a rival with his Maker. See Job xl. 11-13.
Adam Clarke: Commentary on the Bible - 1831
4:31: While the word was in the king's mouth - How awful to a victorious and proud king: "Thy kingdom is departed from thee!" All thy goods and gods are gone in a moment!
Albert Barnes: Notes on the Bible - 1834
4:31: While the word was in the king's mouth - In the very act of speaking - thus showing that there could be no doubt as to the connection between the crime and the punishment.
There fell a voice from heaven - There came a voice; or, perhaps, it seemed to fall as a thunderbolt. It was uttered above him, and appeared to come from heaven. There was an important sense in which it did fall from heaven, for it was the voice of God.
Saying, O king Nebuchadnezzar, to thee it is spoken - For you it is particularly intended; or what is predicted is now spoken to thee.
The kingdom is departed from thee - Thou art about to cease to reign. Up to this time he retained his reason, that he might distinctly understand the source from where the judgment was to come, and why it was brought upon him, and that he might be prepared, when he should be recovered from his insanity, to testify clearly to the origin and the nature of the judgment. The Codex Chisianus has an important "addition" to what is said here, which, though of no authority, as having nothing corresponding to it in the original text, yet states what is in itself not improbable. It is as follows: "And at the end of what he was saying, he heard a voice from heaven, To thee it is spoken, O king Nebuchadnezzar, the kingdom of Babylon shall be taken away from thee, and shall be given to another, a man despised or of no rank - ἐξουθενημένῳ ἀνθρώπῳ exouthenē menō anthrō pō - in thy house. Behold, I will place him over thy kingdom, and thy power, and thy glory, and thy luxury - τὴν τρυφήν tē n truphē n - he shall receive, until thou shalt know that the God of heaven has authority over the kingdom of men, and gives it to whomsoever he will: but until the rising of the sun another king shall rejoice in thy house, and shall possess thy power, and thy strength, and thine authority, and the angels shall drive thee away for seven years, and thou shalt not be seen, and shalt not speak with any man, but they shall feed thee with grass as oxen, and from the herb of the field shall be thy support."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:31: the word: Dan 5:4, Dan 5:5; Exo 15:9, Exo 15:10; Job 20:23; Luk 12:20; Act 12:22, Act 12:23; Th1 5:3
fell: Dan 4:24, Dan 4:34; Mat 3:17; Joh 12:28; Act 9:3-5; Rev 16:7
The kingdom: Dan 5:28; Sa1 13:14, Sa1 15:23
Geneva 1599
4:29 At the end of twelve (q) months he walked in the palace of the kingdom of Babylon.
(q) After Daniel had declared this vision: and this pride of his declares that it is not in man to convert to God, unless his Spirit moves him, seeing that these terrible threatenings could not move him to repent.
John Gill
4:29 At the end of twelve months,.... After the dream, and the interpretation of it; which, according to Bishop Usher (s), Dean Prideaux (t), and Mr. Whiston (u), was in the year of the world 3435 A.M., and before Christ 569, and in the thirty sixth year of his reign: one whole year, a space of time, either which God gave him to repent in, or which he obtained by attending for a while to Daniel's advice:
he walked in the palace of the kingdom of Babylon; or "upon the palace" (w); upon the roof of it, which in the eastern countries was usually flat and plain; and so Abydenus (x), in the above cited place, represents him, , as ascending upon his royal palace; when, after he had finished his oration on it, he disappeared. From hence he could take a full view of the great city of Babylon, which swelled him with pride and vanity, and which he expressed in the next verse; See Gill on Dan 4:4, where also mention is made of his palace, the new one built by him. The old palace of the kings of Babylon stood on the east side of the river Euphrates, over against it, as Dean Prideaux (y) observes; on the other side of the river stood the new palace Nebuchadnezzar built. The old one was four miles in circumference; but this new one was eight miles, encompassed with three walls, one within another, and strongly fortified; and in it were hanging gardens, one of the wonders of the world, made by him for the pleasure of his wife Amyitis, daughter of Astyages king of Media; who being taken with the mountainous and woody parts of her native country, and retaining an inclination for them, desired something like it at Babylon; and, to gratify her herein, this surprising work was made: though Diodorus Siculus (z) says it was made by a Syrian king he does not name, for the sake of his concubine; and whose account of it, and which is given from him by Dean Prideaux (a), and the authors of the Universal History (b), is this, and in the words of the latter:
"these gardens are said to contain a square of four plethra, or four hundred feet on each side, and to have consisted of terraces one above another, carried up to the height of the wall of the city; the ascent, from terrace to terrace, being by steps ten feet wide. The whole pile consisted of substantial arches up on arches, and was strengthened by a wall, surrounding it on every side, twenty two feet thick; and the floors on each of them were laid in this order: first on the tops of the arches was laid a bed or pavement of stones, sixteen feet long, and four feet broad; over this was a layer of reed, mixed with a great quantity of bitumen; and over this two courses of brick, closely cemented with plaster; and over all these were thick sheets of lead, and on these the earth or mould of the garden. This floorage was designed to retain the moisture of the mould; which was so deep as to give root to the greatest trees, which were planted on every terrace, together with great variety of other vegetables, pleasing to the eye; upon the uppermost of these terraces was a reservoir, supplied by a certain engine with water from the river, from whence the gardens at the other terraces were supplied.''
And it was either on the roof of the palace, as before observed, or perhaps it might be upon this uppermost terrace, that Nebuchadnezzar was walking, and from whence he might take a view of the city of Babylon; the greatness of which, as set forth by him, he prided himself with, in the following words:
(s) Annales Vet. Test. A. M. 3435. (t) Connexion, &c. part. 1. p. 105. (u) Chronological Tables, cent. 10. (w) "super palatium", Vatablus; "super palatio", Cecceius, Michaelis. (x) Apud Euseb. ut supra. (Praepar. Evangel. l. 9. c. 41. p. 457.) (y) Connexion, &c. part 1. B. 2. p. 102. (z) Biliothec. I. 2. p. 98. (a) Ibid. (b) Vol. 4. B. 1. ch. 9. p. 409, 410.
Robert Jamieson, A. R. Fausset and David Brown
4:29 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 (3Kings 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 (Eccles 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 (2Kings 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.
4:294:29: եւ ՚ի մարդկանէ հալածեսցեն զքեզ, եւ ընդ գազանս անապատի բնակութիւն քո, եւ խո՛տ իբրեւ արջառոյ ջամբեսցեն քեզ. եւ եւթն ժամանակք փոխեսցին ՚ի վերայ քո, մինչեւ ծանիցես՝ թէ տիրէ Բարձրեալն թագաւորութեան մարդկան, եւ ում կամի տացէ զնա[12133]։ [12133] Ոմանք. Եւ խոտ որպէս արջառոյ... եւ եւթն ժամանակ փոխեսցի։
29 Մարդկանց միջից պիտի հալածեն ու վտարեն քեզ: Դու պիտի բնակուես անապատի գազանների հետ, եւ որպէս արջառի՝ խոտով պիտի կերակրեն քեզ: Եօթը ժամանակներ պիտի անցնեն քո վրայից, մինչեւ ճանաչես, որ Բարձրեալն է տիրում մարդկանց թագաւորութեանը եւ այն պիտի տայ, ում որ կ’ամենայ»:
32 Քեզ մարդոց մէջէն պիտի վռնտեն եւ քու բնակութիւնդ դաշտի անասուններուն հետ պիտի ըլլայ, քեզ պիտի թողուն, որ արջառներու պէս խոտ ուտես ու քու վրայէդ եօթը ժամանակ պիտի անցնի, մինչեւ գիտնաս թէ մարդոց թագաւորութեանը վրայ Բարձրեալը կը տիրէ ու զանիկա իր ուզածին կու տայ»։
եւ ի մարդկանէ հալածեսցեն զքեզ, եւ ընդ գազանս անապատի բնակութիւն քո, եւ խոտ իբրեւ արջառոյ ջամբեսցեն քեզ, եւ եւթն ժամանակք փոխեսցին ի վերայ քո, մինչեւ ծանիցես թէ տիրէ Բարձրեալն թագաւորութեան մարդկան, եւ ում կամի` տացէ զնա:

4:29: եւ ՚ի մարդկանէ հալածեսցեն զքեզ, եւ ընդ գազանս անապատի բնակութիւն քո, եւ խո՛տ իբրեւ արջառոյ ջամբեսցեն քեզ. եւ եւթն ժամանակք փոխեսցին ՚ի վերայ քո, մինչեւ ծանիցես՝ թէ տիրէ Բարձրեալն թագաւորութեան մարդկան, եւ ում կամի տացէ զնա[12133]։
[12133] Ոմանք. Եւ խոտ որպէս արջառոյ... եւ եւթն ժամանակ փոխեսցի։
29 Մարդկանց միջից պիտի հալածեն ու վտարեն քեզ: Դու պիտի բնակուես անապատի գազանների հետ, եւ որպէս արջառի՝ խոտով պիտի կերակրեն քեզ: Եօթը ժամանակներ պիտի անցնեն քո վրայից, մինչեւ ճանաչես, որ Բարձրեալն է տիրում մարդկանց թագաւորութեանը եւ այն պիտի տայ, ում որ կ’ամենայ»:
32 Քեզ մարդոց մէջէն պիտի վռնտեն եւ քու բնակութիւնդ դաշտի անասուններուն հետ պիտի ըլլայ, քեզ պիտի թողուն, որ արջառներու պէս խոտ ուտես ու քու վրայէդ եօթը ժամանակ պիտի անցնի, մինչեւ գիտնաս թէ մարդոց թագաւորութեանը վրայ Բարձրեալը կը տիրէ ու զանիկա իր ուզածին կու տայ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:324:29 И отлучат тебя от людей, и будет обитание твое с полевыми зверями; травою будут кормить тебя, как вола, и семь времен пройдут над тобою, доколе познаешь, что Всевышний владычествует над царством человеческим и дает его, кому хочет!>>
4:30 עָנֵ֤ה ʕānˈē ענה answer מַלְכָּא֙ malkˌā מֶלֶךְ king וְ wᵊ וְ and אָמַ֔ר ʔāmˈar אמר say הֲ hᵃ הֲ [interrogative] לָ֥א lˌā לָא not דָא־ ḏā- דָּא this הִ֖יא hˌî הִיא she בָּבֶ֣ל bāvˈel בָּבֶל Babylon רַבְּתָ֑א rabbᵊṯˈā רַב great דִּֽי־ dˈî- דִּי [relative] אֲנָ֤ה ʔᵃnˈā אֲנָה I בֱנַיְתַהּ֙ vᵉnayᵊṯˌah בנה build לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house מַלְכ֔וּ malᵊḵˈû מַלְכוּ kingdom בִּ bi בְּ in תְקַ֥ף ṯᵊqˌaf תְּקַף strength חִסְנִ֖י ḥisnˌî חֱסֵן power וְ wᵊ וְ and לִ li לְ to יקָ֥ר yqˌār יְקָר dignity הַדְרִֽי׃ haḏrˈî הֲדַר glory
4:30. responditque rex et ait nonne haec est Babylon magna quam ego aedificavi in domum regni in robore fortitudinis meae et in gloria decoris meiAnd the king answered, and said: Is not this the great Babylon, which I have built, to be the seat of the kingdom, by the strength of my power, and in the glory of my excellence?
30. The king spake and said, Is not this great Babylon, which I have built for the royal dwelling place, by the might of my power and for the glory of my majesty?
4:30. And the king spoke out loud, saying, “Isn’t this the great Babylon, which I have built, as the home of the kingdom, by the strength of my power and in the glory of my excellence?”
4:30. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?
And they shall drive thee from men, and thy dwelling [shall be] with the beasts of the field: they shall make thee to eat grass as oxen, and seven 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:

4:29 И отлучат тебя от людей, и будет обитание твое с полевыми зверями; травою будут кормить тебя, как вола, и семь времен пройдут над тобою, доколе познаешь, что Всевышний владычествует над царством человеческим и дает его, кому хочет!>>
4:30
עָנֵ֤ה ʕānˈē ענה answer
מַלְכָּא֙ malkˌā מֶלֶךְ king
וְ wᵊ וְ and
אָמַ֔ר ʔāmˈar אמר say
הֲ hᵃ הֲ [interrogative]
לָ֥א lˌā לָא not
דָא־ ḏā- דָּא this
הִ֖יא hˌî הִיא she
בָּבֶ֣ל bāvˈel בָּבֶל Babylon
רַבְּתָ֑א rabbᵊṯˈā רַב great
דִּֽי־ dˈî- דִּי [relative]
אֲנָ֤ה ʔᵃnˈā אֲנָה I
בֱנַיְתַהּ֙ vᵉnayᵊṯˌah בנה build
לְ lᵊ לְ to
בֵ֣ית vˈêṯ בַּיִת house
מַלְכ֔וּ malᵊḵˈû מַלְכוּ kingdom
בִּ bi בְּ in
תְקַ֥ף ṯᵊqˌaf תְּקַף strength
חִסְנִ֖י ḥisnˌî חֱסֵן power
וְ wᵊ וְ and
לִ li לְ to
יקָ֥ר yqˌār יְקָר dignity
הַדְרִֽי׃ haḏrˈî הֲדַר glory
4:30. responditque rex et ait nonne haec est Babylon magna quam ego aedificavi in domum regni in robore fortitudinis meae et in gloria decoris mei
And the king answered, and said: Is not this the great Babylon, which I have built, to be the seat of the kingdom, by the strength of my power, and in the glory of my excellence?
30. The king spake and said, Is not this great Babylon, which I have built for the royal dwelling place, by the might of my power and for the glory of my majesty?
4:30. And the king spoke out loud, saying, “Isn’t this the great Babylon, which I have built, as the home of the kingdom, by the strength of my power and in the glory of my excellence?”
4:30. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?
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Adam Clarke: Commentary on the Bible - 1831
4:32: They shall make thee, etc. - Thou shalt be made to eat grass as oxen. The madness that fell upon him induced him to forsake society, and to run to the woods and deserts, where he lived like a wild beast, his hairs growing long and thick, so as to be a substitute for clothing; and his nails strong and hooked, that he might the better climb trees and grub up the ground, in order to get roots and earth-nuts. It was the mercy of God that thus clothed and accoutred him. His case seems much like that of the maniac in the Gospel, whose dwelling was among the tombs and in the mountains, and who shunned the society of men.
Albert Barnes: Notes on the Bible - 1834
4:32: And they shall drive thee from men ... - See the note at Dan 4:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:32: they shall drive: Dan 4:14-16, Dan 4:25, Dan 4:26, Dan 5:21; Job 30:5-7
until: Dan 4:17, Dan 4:25; Exo 8:10, Exo 9:14, Exo 9:29; Jos 4:24; Job 12:18-21; Pro 8:15, Pro 8:16; Isa 37:20, Isa 45:3; Jer 27:5
John Gill
4:30 The king spake and said,.... Either within himself, or to his nobles about him; or perhaps to foreigners he had took up with him hither to show the grandeur of the city:
is not this great Babylon, that I have built; he might well call it great, for, according to Aristotle (c), it was more like a country than a city; it was, as Pliny (d) says, sixty miles in compass within the walls; and Herodotus (e) affirms it was four hundred and fourscore furlongs round, and such the "greatness" of it, and so beautified, as no other city was he ever knew; See Gill on Jer 51:58, though the king seems to have gone too far, in ascribing the building of it to himself; at least he was not the original builder of it; for it was built many hundreds of years before he was born, by Nimrod or Belus, who were the same, Gen 10:10, and was much increased and strengthened by Semiramis, the wife of his son Ninus; therefore to her sometimes the building of it is ascribed; but inasmuch as it might be in later times greatly neglected by the Assyrian kings, Nineveh being the seat of their empire; Nebuchadnezzar, when he came to the throne, and especially after he had enriched himself with the spoils of the conquered nations, greatly enlarged, beautified, and fortified it: and Berosus (f) relates, that he not only adorned the temple of Bel therewith, but of the city which was of old he made a new one, and fortified it, built three walls within, and as many without; and another royal palace contiguous to his father's, which greatly exceeded it; and hanging gardens in it, which looked at a distance like mountains, for the pleasure of his wife; and now, because he had done so much to the repairing, enlarging, and fortifying of this city, he takes the honour to himself of being the builder of it: and this was done, he says,
for the house of the kingdom; that it might be the seat of the empire, and a proper place for the royal family to dwell in, to have their palace, and keep their court in:
by the might of my power; through the great riches he was possessed of, which he employed in many great works, as before related, to the advantage of this city; he takes all to himself, and excludes all instruments, and even God himself; though, unless the Lord build the city, in vain the builders build, Ps 127:1,
for the honour of my majesty? not so much for the benefit of the city, for the good of his subjects, as for the honour and glory of himself; to show his riches, power, and grandeur, and to make his name immortal to future ages.
(c) Politic. l. 3. c. 3. (d) Nat. Hist. l. 6. c. 26. (e) Clio, sive l. 1. c. 178. (f) Apud Joseph. Antiqu. l. 10. c. 11. sect. 1. & contr. Allion, 1. 1. sect. 19.
Robert Jamieson, A. R. Fausset and David Brown
4:30 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 (2Chron 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 8:4-8).
4:304:30: ՚Ի նմին ժամու բանն կատարեցա՛ւ ՚ի վերայ Նաբուքոդոնոսորայ. եւ ՚ի մարդկանէ հալածեցաւ, եւ խոտ՝ իբրեւ արջա՛ռ ուտէր. եւ ՚ի ցօղոյ երկնից մարմին նորա ներկա՛ւ, մինչեւ վարսք նորա իբրեւ զառիւծուց մեծացան, եւ եղնգունք նորա իբրեւ զթռչնոց[12134]։ [12134] Օրինակ մի. Որպէս զարջառ ուտէր, եւ ՚ի ցօղ երկնից... ներկեաւ. եւ վարսք իւր իբրեւ զառիւ՛՛... որպէս թռչնոց երկնից։
30 Հէնց նոյն ժամին այդ բանը կատարուեց Նաբուքոդոնոսորի հետ. նա հալածուեց ու վտարուեց մարդկանց միջից, ինչպէս արջառ՝ նա խոտ էր ուտում, եւ նրա մարմինը թրջուեց երկնքի ցօղից, մինչեւ որ նրա մազերը երկարեցին առիւծի մազերի չափ, եւ նրա եղունգները՝ թռչունների մագիլների պէս:
33 Նոյն ժամուն ըսուածը կատարուեցաւ ու Նաբուգոդոնոսոր մարդոց մէջէն վռնտուեցաւ ու արջառներու պէս խոտ կ’ուտէր եւ անոր մարմինը երկնքի ցօղովը կը թրջուէր, մինչեւ որ մազերը արծիւներու փետուրներու պէս ու եղունգները թռչուններու մագիլներու պէս երկնցան։
Ի նմին ժամու բանն կատարեցաւ ի վերայ Նաբուքոդոնոսորայ. եւ ի մարդկանէ հալածեցաւ, եւ խոտ իբրեւ արջառ ուտէր, եւ ի ցօղոյ երկնից մարմին նորա ներկաւ, մինչեւ վարսք նորա իբրեւ [64]զառիւծուց մեծացան, եւ եղնգունք նորա իբրեւ զթռչնոց:

4:30: ՚Ի նմին ժամու բանն կատարեցա՛ւ ՚ի վերայ Նաբուքոդոնոսորայ. եւ ՚ի մարդկանէ հալածեցաւ, եւ խոտ՝ իբրեւ արջա՛ռ ուտէր. եւ ՚ի ցօղոյ երկնից մարմին նորա ներկա՛ւ, մինչեւ վարսք նորա իբրեւ զառիւծուց մեծացան, եւ եղնգունք նորա իբրեւ զթռչնոց[12134]։
[12134] Օրինակ մի. Որպէս զարջառ ուտէր, եւ ՚ի ցօղ երկնից... ներկեաւ. եւ վարսք իւր իբրեւ զառիւ՛՛... որպէս թռչնոց երկնից։
30 Հէնց նոյն ժամին այդ բանը կատարուեց Նաբուքոդոնոսորի հետ. նա հալածուեց ու վտարուեց մարդկանց միջից, ինչպէս արջառ՝ նա խոտ էր ուտում, եւ նրա մարմինը թրջուեց երկնքի ցօղից, մինչեւ որ նրա մազերը երկարեցին առիւծի մազերի չափ, եւ նրա եղունգները՝ թռչունների մագիլների պէս:
33 Նոյն ժամուն ըսուածը կատարուեցաւ ու Նաբուգոդոնոսոր մարդոց մէջէն վռնտուեցաւ ու արջառներու պէս խոտ կ’ուտէր եւ անոր մարմինը երկնքի ցօղովը կը թրջուէր, մինչեւ որ մազերը արծիւներու փետուրներու պէս ու եղունգները թռչուններու մագիլներու պէս երկնցան։
zohrab-1805▾ eastern-1994▾ western am▾
4:334:30 Тотчас и исполнилось это слово над Навуходоносором, и отлучен он был от людей, ел траву, как вол, и орошалось тело его росою небесною, так что волосы у него выросли как у льва, и ногти у него как у птицы.
4:31 עֹ֗וד ʕˈôḏ עֹוד still מִלְּתָא֙ millᵊṯˌā מִלָּה word בְּ bᵊ בְּ in פֻ֣ם fˈum פֻּם mouth מַלְכָּ֔א malkˈā מֶלֶךְ king קָ֖ל qˌāl קָל voice מִן־ min- מִן from שְׁמַיָּ֣א šᵊmayyˈā שְׁמַיִן heaven נְפַ֑ל nᵊfˈal נפל fall לָ֤ךְ lˈāḵ לְ to אָֽמְרִין֙ ʔˈāmᵊrîn אמר say נְבוּכַדְנֶצַּ֣ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar מַלְכָּ֔א malkˈā מֶלֶךְ king מַלְכוּתָ֖ה malᵊḵûṯˌā מַלְכוּ kingdom עֲדָ֥ת ʕᵃḏˌāṯ עדה go מִנָּֽךְ׃ minnˈāḵ מִן from
4:31. cum adhuc sermo esset in ore regis vox de caelo ruit tibi dicitur Nabuchodonosor rex regnum transiit a teAnd while the word was yet in the king's mouth, a voice came down from heaven: To thee, O king Nabuchodonosor, it is said: Thy kingdom shall pass from thee.
31. While the word was in the king’s mouth, there fell a voice from heaven, , O king Nebuchadnezzar, to thee it is spoken: the kingdom is departed from thee.
4:31. And while the words were still in the king’s mouth, a voice rushed down from heaven, “To you, O king Nebuchadnezzar, it is said: ‘Your kingdom will be taken away from you,
4:31. While the word [was] in the king’s mouth, there fell a voice from heaven, [saying], O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee.
The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' [feathers], and his nails like birds:

4:30 Тотчас и исполнилось это слово над Навуходоносором, и отлучен он был от людей, ел траву, как вол, и орошалось тело его росою небесною, так что волосы у него выросли как у льва, и ногти у него как у птицы.
4:31
עֹ֗וד ʕˈôḏ עֹוד still
מִלְּתָא֙ millᵊṯˌā מִלָּה word
בְּ bᵊ בְּ in
פֻ֣ם fˈum פֻּם mouth
מַלְכָּ֔א malkˈā מֶלֶךְ king
קָ֖ל qˌāl קָל voice
מִן־ min- מִן from
שְׁמַיָּ֣א šᵊmayyˈā שְׁמַיִן heaven
נְפַ֑ל nᵊfˈal נפל fall
לָ֤ךְ lˈāḵ לְ to
אָֽמְרִין֙ ʔˈāmᵊrîn אמר say
נְבוּכַדְנֶצַּ֣ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar
מַלְכָּ֔א malkˈā מֶלֶךְ king
מַלְכוּתָ֖ה malᵊḵûṯˌā מַלְכוּ kingdom
עֲדָ֥ת ʕᵃḏˌāṯ עדה go
מִנָּֽךְ׃ minnˈāḵ מִן from
4:31. cum adhuc sermo esset in ore regis vox de caelo ruit tibi dicitur Nabuchodonosor rex regnum transiit a te
And while the word was yet in the king's mouth, a voice came down from heaven: To thee, O king Nabuchodonosor, it is said: Thy kingdom shall pass from thee.
31. While the word was in the king’s mouth, there fell a voice from heaven, , O king Nebuchadnezzar, to thee it is spoken: the kingdom is departed from thee.
4:31. And while the words were still in the king’s mouth, a voice rushed down from heaven, “To you, O king Nebuchadnezzar, it is said: ‘Your kingdom will be taken away from you,
4:31. While the word [was] in the king’s mouth, there fell a voice from heaven, [saying], O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31. По свидетельству медиков, ликантропия не является неизлечимой болезнью. Подобно другим формам умопомешательств, она может проходить, и больному может возвратиться рассудок. Это и случилось с Навуходоносором. Ему вернулся разум, внушивший мысль о неестественности и неуместности гордости. Убежденный личным опытом в справедливости откровения (ст. 14), он прославил величие покаравшего его Всевышнего и исповедал ничтожество пред Ним человека. Но в настоящем случае, как и ранее, выражения религиозного чувства характеризуют Навуходоносора как язычника. Они напоминают его обращения в Меродаху, которого он называет "господом богов", "князем богов" и приписывает ему власть над всеми людьми. В указе проглядывает свойственное большинству языческих народов верование в верховное Божество, управляющее судьбами всех народов и царств. Если же при всем том язык указа очень напоминает, как замечают экзегеты, язык некоторых псалмов и кн. пророка Исаии (3:100; 4:31: ср. с Пс 144:13: и 4:32: ср. с Иc 40:17), то это явление объясняется, как думают, тем, что он составлен не без влияния пророка Даниила.
Albert Barnes: Notes on the Bible - 1834
4:33: The same hour was the thing fulfilled - On the word hour, see the note at Dan 4:19. The use of the word here would seem to confirm the suggestion there made that it means a brief period of time. The idea is clearly that it was done instantly. The event came suddenly upon him, without any interval, as he was speaking.
Till his hairs were grown like eagles' feathers - By long neglect and inattention. The Greek version of Theodotion has in this place the word lions instead of eagles: "until his hairs were grown long like that of lions;" and the passage is paraphrased by Jackson thus, "until his hair was grown long and shagged like the mane of a lion." This would make good sense, but it is not the reading of the Chaldee. The Codex Chisianus reads it, "and my hairs were like the wings of an eagle, and my nails like those of a lion." The correct idea is, that his hair was neglected until in appearance it resembled the feathers of a bird.
And his nails like birds' claws - No unnatural thing, if he was driven out and neglected as the insane have been in much later times, and in much more civilized parts of the world. In regard to the probability of the statement here made respecting the treatment of Nebuchadnezzar, and the objection derived from it against the authenticity of the book of Daniel, see Introduction to the chapter, II. (1). In addition to what is said there, the following cases may be referred to as showing that there is no improbability in supposing that what is here stated actually occurred. The extracts are taken from the Second Annual Report of the Prison Discipline Society, and they describe the condition of some of the patients before they were admitted into the insane asylum at Worcester. If these things occurred in the commonwealth of Massachusetts, and in the nineteenth century of the Christian era, there is nothing incredible in supposing that a similar thing may have occurred in ancient pagan Babylon. "No. 1. Had been in prison twenty-eight years when he was brought to the Institution. During seven years he had not felt the influence of fire, and many nights he had not lain down for fear of freezing. He had not been shaved for twenty-eight years, and had been provoked and excited by the introduction of hundreds to see the exhibition of his raving. No. 2. Had been in one prison fourteen years: he was naked - his hair and beard grown long - and his skin so entirely filled with the dust of charcoal as to render it impossible, from its appearance, to discover what nation he was of. He was in the habit of screaming so loud as to annoy the whole neighborhood, and was considered a most dangerous and desperate man. No. 3. An old man of seventy years of age or more; had been chained for twenty-five years, and had his chain taken off but once in that time.
No. 4. A female: had so long been confined with a short chain as wholly to lose the use of her lower limbs. Her health had been materially impaired by confinement, and she was unable to stand, and had not walked for years. No. 8. Had been ten years without clothes: a most inconceivably filthy and degraded being: exceedingly violent and outrageous. No. 9. Another female, exceedingly filthy in her habits, had not worn clothes for two years, during which time she had been confined in a filthy cell, destitute of everything like comfort, tearing everything in pieces that was given her. No. 10. Had been insane eight years: almost the whole of the time in jail and in a cage."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:33: same: Dan 5:5; Job 20:5; Isa 30:14; Th1 5:2
and he was: Dan 4:25, Dan 4:32
John Gill
4:31 While the word was in the king's mouth, there fell a voice from heaven,.... Before the king had done speaking in the above boasting manner, an articulate voice from heaven was heard by him, and all about him, formed by the angels, and much like what the Jews call Bath Kol; see Acts 12:21, so Abydenus (g), in the account he gives of Nebuchadnezzar's oration to the people, relates, that when the king had spoke it, , immediately he disappeared:
saying, O King Nebuchadnezzar, to thee it is spoken, the kingdom is departed from thee; that is, the administration of it; for he was not deposed, or declared to be no longer king; his office was not taken away from him, and another king set upon the throne; only the administration was taken into other hands, either of his wife or son, or his nobles; he being unfit for it, till such time as his reason returned to him.
(g) Apud Euseb. ut supra. (Praepar. Evangel. l. 9. c. 41. p. 457.)
Robert Jamieson, A. R. Fausset and David Brown
4:31 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 Lk 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.
4:314:31: Եւ յետ կատարածի աւուրցն, ե՛ս Նաբուքոդոնոսոր՝ զաչս իմ յերկինս համբարձի, եւ միտք իմ առ ի՛ս դարձան. եւ զԲարձրեալն օրհնեցի, եւ զկենդանին յաւիտենից գովեցի եւ փառաւորեցի. զի իշխանութիւն նորա իշխանութիւն յաւիտենական. եւ տէրութիւն նորա ազգաց յազգս[12135]։ [12135] Ոմանք. Զաչս իմ ՚ի յերկինս։
31 «Այդ օրերից յետոյ, ես՝ Նաբուքոդոնոսորս, իմ աչքերը բարձրացրի դէպի երկինք, իմ միտքը վերադարձաւ ինձ, օրհնեցի Բարձրեալին, գովեցի եւ փառաւորեցի յաւիտենապէս կենդանի Աստծուն, որովհետեւ նրա իշխանութիւնը յաւիտենական իշխանութիւն է, նրա տէրութիւնը՝ սերնդից սերունդ»:
34 «Այդ օրերը լրանալէ վերջը, ես՝ Նաբուգոդոնոսորս՝ աչքերս երկինք վերցուցի ու խելքս ինծի դարձաւ եւ Բարձրեալը օրհնեցի ու գովեցի ու փառաւորեցի զանիկա, որ յաւիտեան կենդանի է ու անոր իշխանութիւնը յաւիտենական իշխանութիւն է եւ անոր թագաւորութիւնը դարէ դար կը մնայ։
Եւ յետ կատարածի աւուրցն, ես Նաբուքոդոնոսոր զաչս իմ յերկինս համբարձի, եւ միտք իմ առ իս դարձան. եւ զԲարձրեալն օրհնեցի, եւ զկենդանին յաւիտենից գովեցի եւ փառաւորեցի. զի իշխանութիւն նորա իշխանութիւն յաւիտենական, եւ տէրութիւն նորա ազգաց յազգս:

4:31: Եւ յետ կատարածի աւուրցն, ե՛ս Նաբուքոդոնոսոր՝ զաչս իմ յերկինս համբարձի, եւ միտք իմ առ ի՛ս դարձան. եւ զԲարձրեալն օրհնեցի, եւ զկենդանին յաւիտենից գովեցի եւ փառաւորեցի. զի իշխանութիւն նորա իշխանութիւն յաւիտենական. եւ տէրութիւն նորա ազգաց յազգս[12135]։
[12135] Ոմանք. Զաչս իմ ՚ի յերկինս։
31 «Այդ օրերից յետոյ, ես՝ Նաբուքոդոնոսորս, իմ աչքերը բարձրացրի դէպի երկինք, իմ միտքը վերադարձաւ ինձ, օրհնեցի Բարձրեալին, գովեցի եւ փառաւորեցի յաւիտենապէս կենդանի Աստծուն, որովհետեւ նրա իշխանութիւնը յաւիտենական իշխանութիւն է, նրա տէրութիւնը՝ սերնդից սերունդ»:
34 «Այդ օրերը լրանալէ վերջը, ես՝ Նաբուգոդոնոսորս՝ աչքերս երկինք վերցուցի ու խելքս ինծի դարձաւ եւ Բարձրեալը օրհնեցի ու գովեցի ու փառաւորեցի զանիկա, որ յաւիտեան կենդանի է ու անոր իշխանութիւնը յաւիտենական իշխանութիւն է եւ անոր թագաւորութիւնը դարէ դար կը մնայ։
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4:344:31 По окончании же дней тех, я, Навуходоносор, возвел глаза мои к небу, и разум мой возвратился ко мне; и благословил я Всевышнего, восхвалил и прославил Присносущего, Которого владычество владычество вечное, и Которого царство в роды и роды.
4:32 וּ û וְ and מִן־ min- מִן from אֲנָשָׁא֩ ʔᵃnāšˌā אֱנָשׁ mankind לָ֨ךְ lˌāḵ לְ to טָֽרְדִ֜ין ṭˈārᵊḏˈîn טרד drive out וְֽ wᵊˈ וְ and עִם־ ʕim- עִם with חֵיוַ֧ת ḥêwˈaṯ חֵיוָה animal בָּרָ֣א bārˈā בַּר field מְדֹרָ֗ךְ mᵊḏōrˈāḵ מְדֹור dwelling עִשְׂבָּ֤א ʕiśbˈā עֲשַׂב grass כְ ḵᵊ כְּ like תֹורִין֙ ṯôrîn תֹּור ox לָ֣ךְ lˈāḵ לְ to יְטַעֲמ֔וּן yᵊṭaʕᵃmˈûn טעם eat וְ wᵊ וְ and שִׁבְעָ֥ה šivʕˌā שְׁבַע seven עִדָּנִ֖ין ʕiddānˌîn עִדָּן time יַחְלְפ֣וּן yaḥlᵊfˈûn חלף pass by עֲלָ֑ךְעליך *ʕᵃlˈāḵ עַל upon עַ֣ד ʕˈaḏ עַד until דִּֽי־ dˈî- דִּי [relative] תִנְדַּ֗ע ṯindˈaʕ ידע know דִּֽי־ dˈî- דִּי [relative] שַׁלִּ֤יט šallˈîṭ שַׁלִּיט mighty עִלָּאָה֙עליא *ʕillāʔˌā עִלָּי highest בְּ bᵊ בְּ in מַלְכ֣וּת malᵊḵˈûṯ מַלְכוּ kingdom אֲנָשָׁ֔א ʔᵃnāšˈā אֱנָשׁ mankind וּ û וְ and לְ lᵊ לְ to מַן־ man- מַן who דִּ֥י dˌî דִּי [relative] יִצְבֵּ֖א yiṣbˌē צבה desire יִתְּנִנַּֽהּ׃ yittᵊninnˈah נתן give
4:32. et ab hominibus te eicient et cum bestiis feris erit habitatio tua faenum quasi bos comedes et septem tempora mutabuntur super te donec scias quod dominetur Excelsus in regno hominum et cuicumque voluerit det illudAnd they shall cast thee out from among men, and thy dwelling shall be with cattle and wild beasts: thou shalt eat grass like an ox, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
32. and thou shalt be driven from men, and thy dwelling shall be with the beasts of the field; thou shalt be made to eat grass as oxen, and seven 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.
4:32. and they will expel you from among men, and your dwelling will be with the beasts and the wild animals. You will eat hay like an ox, and seven times will pass over you, until you know that the Supreme One rules in the kingdom of men, and he gives it to whomever he wills.’ ”
4:32. And they shall drive thee from men, and thy dwelling [shall be] with the beasts of the field: they shall make thee to eat grass as oxen, and seven 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.
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine 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:

4:31 По окончании же дней тех, я, Навуходоносор, возвел глаза мои к небу, и разум мой возвратился ко мне; и благословил я Всевышнего, восхвалил и прославил Присносущего, Которого владычество владычество вечное, и Которого царство в роды и роды.
4:32
וּ û וְ and
מִן־ min- מִן from
אֲנָשָׁא֩ ʔᵃnāšˌā אֱנָשׁ mankind
לָ֨ךְ lˌāḵ לְ to
טָֽרְדִ֜ין ṭˈārᵊḏˈîn טרד drive out
וְֽ wᵊˈ וְ and
עִם־ ʕim- עִם with
חֵיוַ֧ת ḥêwˈaṯ חֵיוָה animal
בָּרָ֣א bārˈā בַּר field
מְדֹרָ֗ךְ mᵊḏōrˈāḵ מְדֹור dwelling
עִשְׂבָּ֤א ʕiśbˈā עֲשַׂב grass
כְ ḵᵊ כְּ like
תֹורִין֙ ṯôrîn תֹּור ox
לָ֣ךְ lˈāḵ לְ to
יְטַעֲמ֔וּן yᵊṭaʕᵃmˈûn טעם eat
וְ wᵊ וְ and
שִׁבְעָ֥ה šivʕˌā שְׁבַע seven
עִדָּנִ֖ין ʕiddānˌîn עִדָּן time
יַחְלְפ֣וּן yaḥlᵊfˈûn חלף pass by
עֲלָ֑ךְעליך
*ʕᵃlˈāḵ עַל upon
עַ֣ד ʕˈaḏ עַד until
דִּֽי־ dˈî- דִּי [relative]
תִנְדַּ֗ע ṯindˈaʕ ידע know
דִּֽי־ dˈî- דִּי [relative]
שַׁלִּ֤יט šallˈîṭ שַׁלִּיט mighty
עִלָּאָה֙עליא
*ʕillāʔˌā עִלָּי highest
בְּ bᵊ בְּ in
מַלְכ֣וּת malᵊḵˈûṯ מַלְכוּ kingdom
אֲנָשָׁ֔א ʔᵃnāšˈā אֱנָשׁ mankind
וּ û וְ and
לְ lᵊ לְ to
מַן־ man- מַן who
דִּ֥י dˌî דִּי [relative]
יִצְבֵּ֖א yiṣbˌē צבה desire
יִתְּנִנַּֽהּ׃ yittᵊninnˈah נתן give
4:32. et ab hominibus te eicient et cum bestiis feris erit habitatio tua faenum quasi bos comedes et septem tempora mutabuntur super te donec scias quod dominetur Excelsus in regno hominum et cuicumque voluerit det illud
And they shall cast thee out from among men, and thy dwelling shall be with cattle and wild beasts: thou shalt eat grass like an ox, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
32. and thou shalt be driven from men, and thy dwelling shall be with the beasts of the field; thou shalt be made to eat grass as oxen, and seven 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.
4:32. and they will expel you from among men, and your dwelling will be with the beasts and the wild animals. You will eat hay like an ox, and seven times will pass over you, until you know that the Supreme One rules in the kingdom of men, and he gives it to whomever he wills.’ ”
4:32. And they shall drive thee from men, and thy dwelling [shall be] with the beasts of the field: they shall make thee to eat grass as oxen, and seven 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.
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Albert Barnes: Notes on the Bible - 1834
4:34: And at the end of the days - That is, the time designated; to wit, the "seven times" that were to pass over him.
I Nebuchadnezzar lifted up mine eyes unto heaven - Probably the first thing that indicated returning reason. It would not be unnatural, on the supposition that he was deprived of reason at the very instant that a voice seemed to speak to him from heaven, and that he continued wholly insane or idiotic during the long interval of seven years, that the first indication of returning reason would be his looking up to the place from where that voice seemed to come, as if it were still speaking to him. In some forms of mental derangement, when it comes suddenly upon a man, the effect is wholly to annihilate the interval, so that, when reason is restored, the individual connects in his recollection the last thing which occurred when reason ceased with the moment when it is restored. A patient had been long an inmate of an insane apartment in Providence, Rhode Island. He was a seaman, and had been injured on the head when his vessel was in a naval engagement, and it was supposed that his brain had been permanently affected.
For many years he was idiotic, and no hopes were entertained of his recovery. It was at length suggested that the operation of trepanning should be performed, and the very instant that the bone was raised from its pressure on the brain, he exclaimed, "Has she struck?" The whole interval of time was obliterated from his memory. Similar instances are mentioned by Dr. Abercrombie ("Intellectual Powers," pp. 252, 253). A man had been employed for a day with a beetle and wedges in splitting pieces of wood for erecting a fence. At night, before going home, he put the beetle and wedges into the hollow of an old tree, and directed his sons, who had been at work in an adjoining field, to accompany him next morning to assist in making the fence. In the night he became maniacal, and continued in a state of insanity for several years, during which time his mind was not occupied with any of the subjects with which he had been conversant when in health.
After several years his reason returned suddenly, and the first question he asked was, whether his sons had brought home the beetle and wedges. A lady had been intensely engaged for some time in a piece of needlework. Before she had completed it she became insane, and continued in that state for seven years; after which her reason returned suddenly. One of the first questions she asked related to her needlework, though she had never alluded to it, so far as was recollected, during her illness. Another lady was liable to periodical paroxysms of delirium, which often attacked her so suddenly that in conversation she would stop in the middle of a story, or even of a sentence, and branch off into the subject of hallucination. On the return of her reason, she would resume the subject of her conversation on which she was engaged at the time of the attack, beginning exactly where she had left off, though she had never alluded to it during her delirium; and on the next attack of delirium she would resume the subject of hallucination With which she had been occupied at the conclusion of the former paroxysm. A similar thing may have occurred to Nebuchadnezzar. He was deprived of reason by a sudden voice from heaven. Nothing was more natural, or would be more in accordance with the laws respecting insanity, than that at the very instant when reason returned he should look up to the place from where the voice had seemed to come.
And mine understanding returned unto me - This shows that he regarded himself as having been a maniac, though doubtless he was ignorant of the manner in which he had been treated. It would seem from the narrative, and from the probabilities of the case, that he found himself driven out from his palace, herding with cattle, and in the deplorable condition in regard to personal appearance which he here describes. Seeing this in fact, and recollecting the prediction, he could not doubt that this was the way in which he had been treated during the period of his distressing malady.
And I blessed the Most High - For his recovery, and in an humble acknowledgment of his dependence. "The acts of praise here referred to are the suitable returns of a mind truly penitent, and deeply sensible of its faults and of its mercies." - Winkle.
And I praised and honored him - That is, I honored him by rendering thanks for his restoring mercy, by recognizing him as the true God, and by the acknowledging of the truth that he has a right to reign, and that his kingdom is over all.
That liveth for ever - He is the living God, as he is often styled, in contradistinction from all false gods - who have no life; and he lives foRev_er in contradistinction to his creatures on earth, all of whom are destined to die. He will live when all on earth shall have died; he will live foRev_er in the future, as he has lived foRev_er in the past.
Whose dominion is an everlasting dominion - His empire extends through all time, and will continue while eternal ages roll away.
And his kingdom is from generation to generation - The generations of men change, and monarchs die. No human sovereign can extend his own power over the next generation, nor can he secure his authority in the person of his successors. But the dominion of God is unchanged, while the generations of men pass away; and when one disappears from the earth, he meets the next with the same claim to the right of sovereignty, with the same principles of government - carrying forward, through that and successive ages, the fulfillment of his great and glorious purposes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:34: am 3441, bc 563
at the end: Dan 4:16, Dan 4:26, Dan 4:32
lifted: Psa 121:1, Psa 123:1, Psa 130:1, Psa 130:2; Jon 2:2-4; Luk 18:13
I blessed: Job 1:21; Psa 50:14, Psa 103:1-4, Psa 107:8, Psa 107:15, Psa 107:22, Psa 107:31; Isa 24:15; Lam 3:19-23
the most High: Dan 4:17, Dan 4:32; Psa 7:17, Psa 9:2, Psa 92:1; Lam 3:38
him: Dan 12:7; Psa 90:2, Psa 102:24, Psa 146:10; Jer 10:10; Joh 5:26; Ti1 1:17, Ti1 6:16; Rev 4:10, Rev 10:6
whose: Dan 4:3, Dan 2:44, Dan 7:14; Psa 10:16, Psa 145:13; Isa 9:6, Isa 9:7; Jer 10:10; Mic 4:7; Luk 1:33; Rev 11:15
is from: Psa 90:1
John Gill
4:32 And they shall drive thee from men,.... According to the interpretation of the dream given by Daniel, which this voice from heaven confirms; See Gill on Dan 4:25, where the same things are said as here.
4:324:32: Եւ ամենայն բնակիչք երկրի իբրեւ զոչինչ համարեցան։ Ըստ կամաց իւրոց առնէ ՚ի զօրութեան երկնից, եւ ՚ի բնակութեան երկրի. եւ չի՛ք որ ընդդէմ դառնայցէ ձեռին նորա եւ ասիցէ թէ զինչ գործեցեր[12136]։ [12136] Օրինակ մի. Իբրեւ ոչինչ համարեցան նմա։ Ոմանք. Առնէ զօրութեան երկնից եւ բնակութեան երկրի... ընդդէմ դառնայ ձեռին։
32 Երկրի բոլոր բնակիչները ոչինչ են համարւում: Նա ըստ իր կամքի է գործում երկնքի ուժերի եւ երկրի բնակիչների նկատմամբ, եւ չկայ մէկը, որ ընդդիմանայ նրա ձեռքին եւ ասի՝ “Ի՞նչ արեցիր”:
35 Երկրի բոլոր բնակիչները ոչինչի պէս կը սեպուին եւ անիկա երկնքի զօրքերուն մէջ ու երկրի բնակիչներուն մէջ իր ուզածը կ’ընէ ու անոր ձեռքին դէմ դնող, կամ անոր ‘Ի՞նչ կ’ընես’ ըսող չկայ։
Եւ ամենայն բնակիչք երկրի իբրեւ զոչինչ համարեցան. ըստ կամաց իւրոց առնէ ի զօրութեան երկնից, եւ ի բնակութեան երկրի. եւ չիք որ ընդդէմ դառնայցէ ձեռին նորա եւ ասիցէ թէ` Զի՛նչ գործեցեր:

4:32: Եւ ամենայն բնակիչք երկրի իբրեւ զոչինչ համարեցան։ Ըստ կամաց իւրոց առնէ ՚ի զօրութեան երկնից, եւ ՚ի բնակութեան երկրի. եւ չի՛ք որ ընդդէմ դառնայցէ ձեռին նորա եւ ասիցէ թէ զինչ գործեցեր[12136]։
[12136] Օրինակ մի. Իբրեւ ոչինչ համարեցան նմա։ Ոմանք. Առնէ զօրութեան երկնից եւ բնակութեան երկրի... ընդդէմ դառնայ ձեռին։
32 Երկրի բոլոր բնակիչները ոչինչ են համարւում: Նա ըստ իր կամքի է գործում երկնքի ուժերի եւ երկրի բնակիչների նկատմամբ, եւ չկայ մէկը, որ ընդդիմանայ նրա ձեռքին եւ ասի՝ “Ի՞նչ արեցիր”:
35 Երկրի բոլոր բնակիչները ոչինչի պէս կը սեպուին եւ անիկա երկնքի զօրքերուն մէջ ու երկրի բնակիչներուն մէջ իր ուզածը կ’ընէ ու անոր ձեռքին դէմ դնող, կամ անոր ‘Ի՞նչ կ’ընես’ ըսող չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:354:32 И все, живущие на земле, ничего не значат; по воле Своей Он действует как в небесном воинстве, так и у живущих на земле; и нет никого, кто мог бы противиться руке Его и сказать Ему: >
4:33 בַּהּ־ bah- בְּ in שַׁעֲתָ֗א šaʕᵃṯˈā שָׁעָה hour מִלְּתָא֮ millᵊṯā מִלָּה word סָ֣פַת sˈāfaṯ סוף end עַל־ ʕal- עַל upon נְבוּכַדְנֶצַּר֒ nᵊvûḵaḏneṣṣˌar נְבוּכַדְנֶצַּר Nebuchadnezzar וּ û וְ and מִן־ min- מִן from אֲנָשָׁ֣א ʔᵃnāšˈā אֱנָשׁ mankind טְרִ֔יד ṭᵊrˈîḏ טרד drive out וְ wᵊ וְ and עִשְׂבָּ֤א ʕiśbˈā עֲשַׂב grass כְ ḵᵊ כְּ like תֹורִין֙ ṯôrîn תֹּור ox יֵאכֻ֔ל yēḵˈul אכל eat וּ û וְ and מִ mi מִן from טַּ֥ל ṭṭˌal טַל dew שְׁמַיָּ֖א šᵊmayyˌā שְׁמַיִן heaven גִּשְׁמֵ֣הּ gišmˈēh גְּשֵׁם body יִצְטַבַּ֑ע yiṣṭabbˈaʕ צבע wet עַ֣ד ʕˈaḏ עַד until דִּ֥י dˌî דִּי [relative] שַׂעְרֵ֛הּ śaʕrˈēh שְׂעַר hair כְּ kᵊ כְּ like נִשְׁרִ֥ין nišrˌîn נְשַׁר eagle רְבָ֖ה rᵊvˌā רבה grow וְ wᵊ וְ and טִפְרֹ֥והִי ṭifrˌôhî טְפַר nail כְ ḵᵊ כְּ like צִפְּרִֽין׃ ṣippᵊrˈîn צִפַּר bird
4:33. eadem hora sermo conpletus est super Nabuchodonosor ex hominibus abiectus est et faenum ut bos comedit et rore caeli corpus eius infectum est donec capilli eius in similitudinem aquilarum crescerent et ungues eius quasi aviumThe same hour the word was fulfilled upon Nabuchodonosor, and he was driven away from among men, and did eat grass, like an ox, and his body was wet with the dew of heaven: till his hairs grew like the feathers of eagles, and his nails like birds' claws.
33. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hair was grown like eagles’ , and his nails like birds’ .
4:33. The same hour, the sentence was fulfilled upon Nebuchadnezzar, and he was driven away from among men, and he ate hay like an ox, and his body was drenched with the dew of heaven, until his hair increased like the feathers of eagles, and his nails like those of birds.
4:33. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ [feathers], and his nails like birds’ [claws].
And all the inhabitants of the earth [are] reputed as nothing: and he doeth according to his will in the army of heaven, and [among] the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou:

4:32 И все, живущие на земле, ничего не значат; по воле Своей Он действует как в небесном воинстве, так и у живущих на земле; и нет никого, кто мог бы противиться руке Его и сказать Ему: <<что Ты сделал?>>
4:33
בַּהּ־ bah- בְּ in
שַׁעֲתָ֗א šaʕᵃṯˈā שָׁעָה hour
מִלְּתָא֮ millᵊṯā מִלָּה word
סָ֣פַת sˈāfaṯ סוף end
עַל־ ʕal- עַל upon
נְבוּכַדְנֶצַּר֒ nᵊvûḵaḏneṣṣˌar נְבוּכַדְנֶצַּר Nebuchadnezzar
וּ û וְ and
מִן־ min- מִן from
אֲנָשָׁ֣א ʔᵃnāšˈā אֱנָשׁ mankind
טְרִ֔יד ṭᵊrˈîḏ טרד drive out
וְ wᵊ וְ and
עִשְׂבָּ֤א ʕiśbˈā עֲשַׂב grass
כְ ḵᵊ כְּ like
תֹורִין֙ ṯôrîn תֹּור ox
יֵאכֻ֔ל yēḵˈul אכל eat
וּ û וְ and
מִ mi מִן from
טַּ֥ל ṭṭˌal טַל dew
שְׁמַיָּ֖א šᵊmayyˌā שְׁמַיִן heaven
גִּשְׁמֵ֣הּ gišmˈēh גְּשֵׁם body
יִצְטַבַּ֑ע yiṣṭabbˈaʕ צבע wet
עַ֣ד ʕˈaḏ עַד until
דִּ֥י dˌî דִּי [relative]
שַׂעְרֵ֛הּ śaʕrˈēh שְׂעַר hair
כְּ kᵊ כְּ like
נִשְׁרִ֥ין nišrˌîn נְשַׁר eagle
רְבָ֖ה rᵊvˌā רבה grow
וְ wᵊ וְ and
טִפְרֹ֥והִי ṭifrˌôhî טְפַר nail
כְ ḵᵊ כְּ like
צִפְּרִֽין׃ ṣippᵊrˈîn צִפַּר bird
4:33. eadem hora sermo conpletus est super Nabuchodonosor ex hominibus abiectus est et faenum ut bos comedit et rore caeli corpus eius infectum est donec capilli eius in similitudinem aquilarum crescerent et ungues eius quasi avium
The same hour the word was fulfilled upon Nabuchodonosor, and he was driven away from among men, and did eat grass, like an ox, and his body was wet with the dew of heaven: till his hairs grew like the feathers of eagles, and his nails like birds' claws.
33. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hair was grown like eagles’ , and his nails like birds’ .
4:33. The same hour, the sentence was fulfilled upon Nebuchadnezzar, and he was driven away from among men, and he ate hay like an ox, and his body was drenched with the dew of heaven, until his hair increased like the feathers of eagles, and his nails like those of birds.
4:33. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ [feathers], and his nails like birds’ [claws].
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jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:35: And all the inhabitants of the earth are reputed as nothing - Are regarded as nothing in comparison with him. Compare Isa 40:15, note 17, note. Precisely the same sentiment occurs in Isaiah which is expressed here: "All nations before him are as nothing; and they are accounted unto him less than nothing and vanity."
And he doeth according to his will in the army of heaven - In the host of heaven - בחיל bechē yol - Greek, "in the power of heaven," ἐν τῇ, δυνάμει en tē, dunamei. The Chaldee word means properly strength, might, valor; and it is then applied to an army as possessing strength, or valor, or force. It is here applied to the inhabitants of heaven, probably considered as an army or host, of which God is the head, and which he leads forth or marshals to execute his puroses. In Dan 3:20, the word is rendered "army." The sentiment here is, that in respect to the inhabitants of heaven, represented as organized or marshalled, God does his own pleasure. An intimation of his will is all that is needful to control them. This sentiment is in accordance with all the statements in the Scripture, and is a point of theology which must enter into every just view of God. Thus in the Lord's prayer it is implied: "Thy will be done in earth as it is in heaven." So Eph 1:11 - "Who worketh all things after the counsel of his own will." In heaven the will of God is accomplished in the most strict and absolute sense, for his will is law, and the only law to all the dwellers there. The obedience is as entire as if the will of each one of the dwellers there were but a form or manifestation of the will of God itself.
And among the inhabitants of the earth - This cannot mean, even as understood by Nebuchadnezzar, that the will of God is actually done among the inhabitants of the earth in the same sense, and to the same extent, as among those who dwell in heaven. His design was, undoubtedly, to assert the supremacy and absolute control of God; a fact that had been so strikingly illustrated in his own case. The sentiment expressed by Nebuchadnezzar is true in the following respects:
(1) That man has no power to pRev_ent the fulfillment of the Divine purposes.
(2) That God will accomplish his design in all things, whatever opposition man may make.
(3) That he has absolute control over every human being, and over all that pertains to anyone and everyone.
(4) That he will overrule all things so as to make them subservient to his own plans.
(5) That he will make use of men to accomplish his own purposes. Compare the note at Isa 10:7.
(6) That there is a great and glorious scheme of administration which God is carrying out by the instrumentality of men.
And none can stay his hand - literally, "none can smite upon his hand" (Gesenius, "Lex."); that is, none can restrain his hand. The language is taken, says Bertholdt, from the custom of striking children upon the hand when about to do anything wrong, in order to restrain them. The phrase is common in the Targums for to restrain, to hinder. The Arabs have a similar expression in common use. See numerous instances of the use of the word מחא mechâ' in the sense of restrain or prohibit, in Buxtorf. - "Lex. Chal." The truth taught here is, that no one has power to keep back the hand of God when it is put forth to accomplish the purposes which he intends to execute; that is, he will certainly accomplish his own pleasure.
Or say unto him, What doest thou? - A similar expression occurs in Sa2 16:10 : "So let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?" Also in Job 9:12 : "Behold, he taketh away: Who can hinder him? Who will say unto him, What doest thou?" See the note at that passage. The meaning here is plain. God is supreme, and will do his pleasure in heaven and in earth. The security that all will be done right is founded on the perfection of his nature; and that is ample. Mysterious though his ways may seem to us, yet in that perfection of his nature we have the fullest assurance that no wrong will be done to any of his creatures. Our duty, therefore, is calm submission to his holy will, with the deep conviction that whatever God does will yet be seen to be right.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:35: all: Job 34:14, Job 34:15, Job 34:19-24; Isa 40:15-17, Isa 40:22-24
and he: Sa1 3:18; Job 23:13; Psa 33:9-11, Psa 115:3, Psa 135:6; Isa 14:24-27; Isa 46:10, Isa 46:11; Mat 11:25, Mat 11:26; Act 4:28; Eph 1:11; Phi 2:10, Phi 2:11
the inhabitants: Psa 33:8, Psa 33:14, Psa 49:1; Isa 26:9
none: Job 9:4, Job 9:13, Job 34:29, Job 40:9-12, Job 42:2; Pro 21:30; Isa 43:13; Act 5:39, Act 9:5; Act 11:17; Co1 10:22
What: Job 9:12, Job 33:12, Job 33:13, Job 40:2; Isa 45:9-11; Rom 9:19, Rom 9:20, Rom 11:33-36; Co1 2:16
John Gill
4:33 The same hour was the thing fulfilled upon Nebuchadnezzar,.... Whence it appears that this was a true history, and a matter of fact; and not a parable or allegory, as Origen thought, describing the fall of Lucifer or Satan; but relates what befell Nebuchadnezzar himself: nor was the change real as to soul and body; for then he would not have been the same person, not Nebuchadnezzar, and so not he himself punished, but the beast into which he was changed: and though there was a strange alteration, both in his body and mind; in some parts of his body, and perhaps in his voice, in his senses of feeling, tasting, and smelling, in his palate, and appetite, and stomach; in his rational powers, understanding, judgment, and memory; so that he acted like a beast, and choosing to live as one; yet so as to retain the essential parts of a man; his case was, that at once he fell raving mad and distracted, when they first bound him with chains, that he might not hurt himself and others, and afterwards turned him loose into the woods among the wild beasts; or perhaps into one of his parks, among the deer, hares, foxes, and such like creatures; whither he might incline to go, fancying himself to be a beast, and delight to be among them:
and he was driven from men, and did eat grass as oxen; which he did by choice: so Aben Ezra reports of one in the island of Sardinia, who fled from his parents, and lost his reason, and lived among deer for many years, and went upon his hands and feet like them; and the king of the island going a hunting one day, caught many deer, and among them this man, that was taken for one: his parents came and owned him, and spoke to him, but he answered not; they set before him bread and wine, to eat and drink, but he refused; they then gave him grass with the deer and he ate that; and in the middle of the night made his escape to the deer or the field again.
And his body was wet with the dew of heaven: lying all night in the woods or fields without clothing:
till his hair was grown like eagles' feathers: thick, black, and strong; the hairs of his head having not been cut, not his beard shaved for seven years: the Septuagint and Arabic versions read, "as lions":
and his nails like birds' claws: the nails of his fingers and toes were hard, long, and sharp, like theirs, having not been cut during this time; this shows that the seven times are not to be understood of weeks or months, but of years. Some have understood all this as a real metamorphosis, and that Nebuchadnezzar was changed into a beast; the upper part of him was the form of an ox, and the lower part that of a lion, as Epiphanius (h); so Cyril (i) says of him, that he was changed into a beast, lived in a desert, had the nails and hair of a lion, ate grass like an ox; for he was a beast, not knowing who gave him the kingdom; and so others; closely adhering to the letter of the text, but wrongly, for reasons before given: nor is it to be ascribed merely to any natural disease of body, or melancholy in him, by which the fancy may be so disturbed, as for a person to imagine himself a beast; for though this was the case, yet not through any diseases, such as is called the lycanthropy; an much less to any witchcraft, or any diabolical art, exercised on him; but to the mighty hand of God, taking away the use of his reason, and throwing him into madness and distraction for the demonstration of his power, and humbling the pride of an insolent monarch; not but that God could, if it had been his pleasure, have changed him into a brute, as he turned Lot's wife into a pillar of salt; and as a certain wicked nobleman in Muscovy was turned into a black dog, barking and howling, upon uttering horrible blasphemies against God for some judgment upon him, as Clurerius (k) relates, who had it, he says, from both ear and eye witnesses of it; but such a judgment was not inflicted on Nebuchadnezzar, not are such things usual. Herodotus (l) reports, though he himself did not credit it, of some people among the Scythians, that were every year, for a few days, changed into wolves, and then returned to their former shape again; and Pomponius Mela (m) relates the same of the same people; and the poets frequently speak of such transmutations; but these are all fictions and delusions.
(h) De Prophet. Vit. & Inter. C. 10. (i) Cateches. 2. sect. 11. (k) Apud Bucheim Dissertat. de Reg. Nebuchad. in Thesaur. Philol. Dissert. tom. 1. p. 890. (l) Melpomene, sive l. 4. c. 105. (m) De Situ Orbis, l. 2. c. 1.
John Wesley
4:33 Was driven from men - Being bereft of his understanding, as a man distracted he fled, and betook himself to the woods.
Robert Jamieson, A. R. Fausset and David Brown
4:33 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."
4:334:33: ՚Ի նմին ժամանակի միտք իմ առ ի՛ս դարձան, եւ ՚ի պատիւ թագաւորութեան իմոյ եկի. եւ կերպարանք իմ առ ի՛ս դարձան. եւ իշխանք իմ եւ մեծամեծք իմ խնդրեցին զիս. եւ անդրէն ՚ի թագաւորութիւն իմ հաստատեցայ. եւ մեծութիւն առաւե՛լ յաւելաւ ինձ[12137]։ [12137] Օրինակ մի. Խնդրէին զիս. եւ անդէն ՚ի թագա՛՛... եւ մեծութիւն առաւելաւ ինձ։
33 Այդ նոյն ժամանակ միտքս վերադարձաւ ինձ, ես վերադարձայ իմ թագաւորական պատուին, իմ կերպարանքը վերադարձաւ ինձ, իմ իշխաններն ու իմ մեծամեծները խնդրեցին ինձ, ես նորից իմ թագաւորութեան վրայ հաստատուեցի, եւ իմ մեծութիւնն աւելացաւ առաւել եւս:
36 Այն ատեն խելքս ինծի դարձաւ ու իմ թագաւորութեանս պատիւին հետ իմ փառքս ու վայելչութիւնս ինծի դարձան եւ իմ խորհրդականներս ու մեծամեծներս զիս փնտռեցին ու իմ թագաւորութեանս մէջ հաստատուեցայ եւ ինծի աւելի մեծ վեհափառութիւն տրուեցաւ»։
Ի նմին ժամանակի միտք իմ առ իս դարձան, եւ [65]ի պատիւ թագաւորութեան իմոյ եկի. եւ կերպարանք`` իմ առ իս դարձան, եւ իշխանք իմ եւ մեծամեծք իմ խնդրեցին զիս, եւ անդրէն ի թագաւորութիւն իմ հաստատեցայ, եւ մեծութիւն առաւել յաւելաւ ինձ:

4:33: ՚Ի նմին ժամանակի միտք իմ առ ի՛ս դարձան, եւ ՚ի պատիւ թագաւորութեան իմոյ եկի. եւ կերպարանք իմ առ ի՛ս դարձան. եւ իշխանք իմ եւ մեծամեծք իմ խնդրեցին զիս. եւ անդրէն ՚ի թագաւորութիւն իմ հաստատեցայ. եւ մեծութիւն առաւե՛լ յաւելաւ ինձ[12137]։
[12137] Օրինակ մի. Խնդրէին զիս. եւ անդէն ՚ի թագա՛՛... եւ մեծութիւն առաւելաւ ինձ։
33 Այդ նոյն ժամանակ միտքս վերադարձաւ ինձ, ես վերադարձայ իմ թագաւորական պատուին, իմ կերպարանքը վերադարձաւ ինձ, իմ իշխաններն ու իմ մեծամեծները խնդրեցին ինձ, ես նորից իմ թագաւորութեան վրայ հաստատուեցի, եւ իմ մեծութիւնն աւելացաւ առաւել եւս:
36 Այն ատեն խելքս ինծի դարձաւ ու իմ թագաւորութեանս պատիւին հետ իմ փառքս ու վայելչութիւնս ինծի դարձան եւ իմ խորհրդականներս ու մեծամեծներս զիս փնտռեցին ու իմ թագաւորութեանս մէջ հաստատուեցայ եւ ինծի աւելի մեծ վեհափառութիւն տրուեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:364:33 В то время возвратился ко мне разум мой, и к славе царства моего возвратились ко мне сановитость и прежний вид мой; тогда взыскали меня советники мои и вельможи мои, и я восстановлен на царство мое, и величие мое еще более возвысилось.
4:34 וְ wᵊ וְ and לִ li לְ to קְצָ֣ת qᵊṣˈāṯ קְצָת end יֹֽומַיָּה֩ yˈômayyā יֹום day אֲנָ֨ה ʔᵃnˌā אֲנָה I נְבוּכַדְנֶצַּ֜ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar עַיְנַ֣י׀ ʕaynˈay עַיִן eye לִ li לְ to שְׁמַיָּ֣א šᵊmayyˈā שְׁמַיִן heaven נִטְלֵ֗ת niṭlˈēṯ נטל lift up וּ û וְ and מַנְדְּעִי֙ mandᵊʕˌî מַנְדַּע knowledge עֲלַ֣י ʕᵃlˈay עַל upon יְת֔וּב yᵊṯˈûv תוב return וּו *û וְ and לְל *lᵊ לְ to עִלָּאָה֙עליא *ʕillāʔˌā עִלָּי highest בָּרְכֵ֔ת bārᵊḵˈēṯ ברך bless וּ û וְ and לְ lᵊ לְ to חַ֥י ḥˌay חַי living עָלְמָ֖א ʕolmˌā עָלַם eternity שַׁבְּחֵ֣ת šabbᵊḥˈēṯ שׁבח praise וְ wᵊ וְ and הַדְּרֵ֑ת haddᵊrˈēṯ הדר honour דִּ֤י dˈî דִּי [relative] שָׁלְטָנֵהּ֙ šolṭānˌēh שָׁלְטָן official שָׁלְטָ֣ן šolṭˈān שָׁלְטָן official עָלַ֔ם ʕālˈam עָלַם eternity וּ û וְ and מַלְכוּתֵ֖הּ malᵊḵûṯˌēh מַלְכוּ kingdom עִם־ ʕim- עִם with דָּ֥ר dˌār דָּר generation וְ wᵊ וְ and דָֽר׃ ḏˈār דָּר generation
4:34. igitur post finem dierum ego Nabuchodonosor oculos meos ad caelum levavi et sensus meus redditus est mihi et Altissimo benedixi et viventem in sempiternum laudavi et glorificavi quia potestas eius potestas sempiterna et regnum eius in generationem et generationemNow at the end of the days, I, Nabuchodonosor, lifted up my eyes to heaven, and my sense was restored to me: and I blessed the most High, and I praised and glorified him that liveth for ever: for his power is an everlasting power, and his kingdom is to all generations.
34. And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honoured him that liveth for ever; for his dominion is an everlasting dominion, and his kingdom from generation to generation:
4:34. Therefore, at the end of these days, I, Nebuchadnezzar, lifted up my eyes to heaven, and my mind was restored to me. And I blessed the Most High, and I praised and glorified him who lives forever. For his power is an everlasting power, and his kingdom is from generation to generation.
4:34. And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine 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:
At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me:

4:33 В то время возвратился ко мне разум мой, и к славе царства моего возвратились ко мне сановитость и прежний вид мой; тогда взыскали меня советники мои и вельможи мои, и я восстановлен на царство мое, и величие мое еще более возвысилось.
4:34
וְ wᵊ וְ and
לִ li לְ to
קְצָ֣ת qᵊṣˈāṯ קְצָת end
יֹֽומַיָּה֩ yˈômayyā יֹום day
אֲנָ֨ה ʔᵃnˌā אֲנָה I
נְבוּכַדְנֶצַּ֜ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar
עַיְנַ֣י׀ ʕaynˈay עַיִן eye
לִ li לְ to
שְׁמַיָּ֣א šᵊmayyˈā שְׁמַיִן heaven
נִטְלֵ֗ת niṭlˈēṯ נטל lift up
וּ û וְ and
מַנְדְּעִי֙ mandᵊʕˌî מַנְדַּע knowledge
עֲלַ֣י ʕᵃlˈay עַל upon
יְת֔וּב yᵊṯˈûv תוב return
וּו
וְ and
לְל
*lᵊ לְ to
עִלָּאָה֙עליא
*ʕillāʔˌā עִלָּי highest
בָּרְכֵ֔ת bārᵊḵˈēṯ ברך bless
וּ û וְ and
לְ lᵊ לְ to
חַ֥י ḥˌay חַי living
עָלְמָ֖א ʕolmˌā עָלַם eternity
שַׁבְּחֵ֣ת šabbᵊḥˈēṯ שׁבח praise
וְ wᵊ וְ and
הַדְּרֵ֑ת haddᵊrˈēṯ הדר honour
דִּ֤י dˈî דִּי [relative]
שָׁלְטָנֵהּ֙ šolṭānˌēh שָׁלְטָן official
שָׁלְטָ֣ן šolṭˈān שָׁלְטָן official
עָלַ֔ם ʕālˈam עָלַם eternity
וּ û וְ and
מַלְכוּתֵ֖הּ malᵊḵûṯˌēh מַלְכוּ kingdom
עִם־ ʕim- עִם with
דָּ֥ר dˌār דָּר generation
וְ wᵊ וְ and
דָֽר׃ ḏˈār דָּר generation
4:34. igitur post finem dierum ego Nabuchodonosor oculos meos ad caelum levavi et sensus meus redditus est mihi et Altissimo benedixi et viventem in sempiternum laudavi et glorificavi quia potestas eius potestas sempiterna et regnum eius in generationem et generationem
Now at the end of the days, I, Nabuchodonosor, lifted up my eyes to heaven, and my sense was restored to me: and I blessed the most High, and I praised and glorified him that liveth for ever: for his power is an everlasting power, and his kingdom is to all generations.
34. And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honoured him that liveth for ever; for his dominion is an everlasting dominion, and his kingdom from generation to generation:
4:34. Therefore, at the end of these days, I, Nebuchadnezzar, lifted up my eyes to heaven, and my mind was restored to me. And I blessed the Most High, and I praised and glorified him who lives forever. For his power is an everlasting power, and his kingdom is from generation to generation.
4:34. And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine 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:
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:36: My reason returned - Every thing was fulfilled that was exhibited by the dream and its interpretation. It is very likely that this unfortunate king had so concealed himself that the place of his retreat was not found out; and the providence of God had so watched over every thing, that, on his return to his palace, he found his counselors and his lords, who received him gladly, and cleaved to and served him as they had formerly done.
Albert Barnes: Notes on the Bible - 1834
4:36: At the same time my reason returned unto me - Showing that he regarded himself as having been insane.
And for the glory of my kingdom - That is, his restoration to the exercise of his reason contributed to the glory of his kingdom, either by the acts of justice and beneficence which he intended should characterize the remainder of his reign, or by his purpose to reform the abuses which had crept into the government while he was deprived of his reason, or by his determination to complete public works which had been purposed or commenced before his affliction.
Mine honor and brightness returned unto me - Evidently referring to his intellect. He was again restored to that strength and clearness of understanding by which, before his affliction, he had been able to do so much for the glory of his kingdom.
And my counselors and my lords sought unto me - As they had done formerly. During his state of mental alienation, of course, the great lords of the empire would not resort to him for counsel.
And excellent majesty was added unto me - Majesty and honor appropriate to my state, instead of the treatment incident to the condition of a maniac; Theodotion renders this, "and greater majesty was added to me." It is by no means improbable that additional honor would be conferred on the recovered monarch.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:36: my reason: Every thing was fulfilled that was exhibited in the dream and its interpretation; and God so ordered it in his providence, that Nebuchadnezzar's counsellors and lords sought for him and gladly reinstated him in his kingdom. It is confidently believed that he was a true convert, and died in the faith of the God of Israel. Dan 4:34
mine: Dan 4:15, Dan 4:16, Dan 4:32; Ch2 33:12, Ch2 33:13
added: Sa1 2:30; Job 13:12; Pro 22:4; Mat 6:33; Co2 4:17
Carl Friedrich Keil and Franz Delitzsch
4:34 (4:31-34)
Nebuchadnezzar's recovery, his restoration to his kingdom, and his thankful recognition of the Lord in heaven.
The second part of the prophecy was also fulfilled. "At the end of the days," i.e., after the expiry of the seven times, Nebuchadnezzar lifted up his eyes to heaven, - the first sign of the return of human consciousness, from which, however, we are not to conclude, with Hitzig, that before this, in his madness, he went on all-fours like an ox. Nebuchadnezzar means in these words only to say that his first thought was a look to heaven, whence help came to him; cf. Ps 123:1. Then his understanding immediately returned to him. The first thought he entertained was to thank God, to praise Him as the ever-living One, and to recognise the eternity of His sway. Nebuchadnezzar acknowledges and praises God as the "ever-living One," because He had again given to him his life, which had been lost in his madness; cf. Daniel 6:27 (Dan 6:26).
Daniel 4:31b (Dan 4:34)
cf. with 3:33 (Dan 4:1). The eternity of the supremacy of God includes His omnipotence as opposed to the weakness of the inhabitants of earth. This eternity Nebuchadnezzar praises in v. 32 (v. 35) in words which remind us of the expressions of Isaiah; cf. with the first half of the verse, Is 40:17; Is 24:21; and with the second half of it, Is 43:13. כּלה for כּלא, as not, as not existing. מחא בידהּ in the Pa., to strike on the hand, to hinder, derived from the custom of striking children on the hand in chastising them. The expression is common in the Targg. and in the Arabic.
Daniel 4:33 (Dan 4:36)
With the restoration of his understanding Nebuchadnezzar also regained his royal dignity and his throne. In order to intimate the inward connection between the return of reason and the restoration to his sovereignty, in this verse the first element of his restoration is repeated from v. 31 (Dan 4:34), and the second follows in connection with it in the simple manner of Semitic narrative, for which we in German (and English) use the closer connection: "when my understanding returned, then also my royal state and my glory returned." The passage beginning with וליקר is construed very differently by interpreters. Many co-ordinate מל ליקר with וזיוי מדרי, and then regard ליקר either as the nominative, "and then my kingly greatness, my glory and splendour, came to me again" (Hitzig), or unite וזיוי מדרי as the genitive with מלכוּתי: "and for the honour of my royalty, of my fame and my glory, it (my understanding) returned to me again" (v. Leng., Maur., Klief.). The first of these interpretations is grammatically inadmissible, since ל cannot be a sign of the genitive; the other is unnecessarily artificial. We agree with Rosenmller and Kranichfeld in regarding וזיוי מדרי as the subject of the passage. הדר [splendour, pomp] is the majestic appearance of the prince, which according to Oriental modes of conception showed itself in splendid dress; cf. Ps 110:3; Ps 29:2; Ps 96:9; 2Chron 20:21. זיו, splendour (Dan 2:31), is the shining colour or freshness of the appearance, which is lost by terror, anxiety, or illness, as in Dan 5:6, Dan 5:9-10; Dan 7:28. ליקר as in Dan 4:27. In how far the return of the external dignified habitus was conducive to the honour of royalty, the king most fully shows in the second half of the verse, where he says that his counsellors again established him in his kingdom. The בּעא, to seek, does not naturally indicate that the king was suffered, during the period of his insanity, to wander about in the fields and forests without any supervision, as Bertholdt and Hitzig think; but it denotes the seeking for one towards whom a commission has to be discharged, as Dan 2:13; thus, here, the seeking in order that they might transfer to him again the government. The "counsellors and great men" are those who had carried on the government during his insanity. התקנת, on account of the accent. distinct., is Hophal pointed with Patach instead of Tsere, as the following הוּספת. If Nebuchadnezzar, after his restoration to the kingdom, attained to yet more רבוּ, greatness, than he had before, so he must have reigned yet a considerable time without our needing to suppose that he accomplished also great deeds.
Daniel 4:34 (Dan 4:37)
The manifesto closes with praise to God, the King of heaven, whose works are truth and righteousness, which show themselves in humbling the proud. קשׁוט corresponds to the Hebr. אמת, and דּין to the Hebr. משׁפּט. Nebuchadnezzar thus recognised the humiliation which he had experienced as a righteous punishment for his pride, without, however, being mindful of the divine grace which had been shown in mercy toward him; whence Calvin has drawn the conclusion that he was not brought to true heart-repentance.
Geneva 1599
4:34 And at the end of the (r) days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine 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:
(r) When the term of these seven years was accomplished.
John Gill
4:34 And at the end of the days,.... Of the time fixed in the dream; that is, at the end of seven years, as Jarchi rightly interprets it; this according to Bishop Usher (n), Dean Prideaux (o), and Mr. Whiston (p), was in the year of the world 3442 A.M., and before Christ 563, in the forty second year of his reign; after which he lived but one year, reigning from the death of his father forty three years, and according to the Jewish accounts forty five; they reckoning from the beginning of his partnership in the kingdom with his father, and his first coming with an army into Syria.
I Nebuchadnezzar lifted up mine eyes unto heaven: for, during the seven years he ate grass like an ox, his eyes were fixed upon the earth, looking out for his food, and especially if he went on all four, as the beasts do; but now standing upright, in his erect form as a man, he looked upwards; though this phrase does not merely design his looking up to the heavens, and viewing them from his bodily eyes; but his sense and consideration of the divine Majesty in heaven, his praying to him, lifting up the eyes being a prayer gesture, and his devotion towards him;
and mine understanding returned to me; his understanding as a man, which he had been deprived of during this time; and so came to know in what state and condition he was, by whom brought into it, and for what reason;
and I blessed the most High; the most high God, he whose name alone is Jehovah, the God of gods, who is higher than the highest; him the king blessed for returning his understanding and reason to him, and restoring him to his senses; for which he had just cause to be thankful, for a greater blessing cannot be enjoyed;
and I praised and honoured him that liveth for ever; the living and true God, the author of life to all that have it, and who upholds in it; who lives in and of himself, and for evermore; which no mere man, even the most exalted and dignified, does:
whose dominion is an everlasting dominion, and his kingdom is from generation to generation; See Gill on Dan 4:3.
(n) Annales Vet. Test. A. M. 3442. (o) Connexium, &c. part. 1. p. 106. (p) Chronological Tables, cent. 10.
John Wesley
4:34 Mine understanding returned - God shined upon his soul, and gave him understanding to consider his sad state, and the causes of it. And honoured him - By prayer and praise, adoring the justice and mercy of God, giving God the glory of his sovereignty and unchangeableness.
Robert Jamieson, A. R. Fausset and David Brown
4:34 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 (Jon 2:1-2, Jon 2:4) out of the fish's belly, they are lifted up to heaven in prayer. He turns to Him that smiteth him (Is 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; Mk 5:15, Mk 5:18-19).
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.
4:344:34: Արդ ես Նաբուքոդոնոսոր օրհնե՛մ եւ առաւե՛լ բարձրացուցանեմ, եւ փառաւո՛ր առնեմ զԱրքայն երկնից. զի ամենայն գործք նորա ճշմարի՛տ են, եւ շաւիղք նորա իրաւունք. եւ զամենեսին ոյք գնան ամբարտաւանութեամբ՝ կարօ՛ղ է խոնարհեցուցանել[12138]։[12138] Օրինակ մի. Ես Նաբուքոդոնոսոր արքայ օրհնեմ եւ առաւել բարձր առնեմ, եւ փառաւորեմ զարքայն երկնից... եւ շաւիղք նորա իրաւամբք... կարող ես խոնարհե՛՛։
34 Արդ, ես՝ Նաբուքոդոնոսորս, օրհնում եմ, փառաւորում եւ առաւել պանծացնում երկնքի արքային, որովհետեւ նրա բոլոր գործերը ճշմարիտ են, նրա ուղիները՝ արդար, եւ բոլորին, ովքեր կ’ամբարտաւանանան, նա կարող է խոնարհեցնել»:
37 «Հիմա ես՝ Նաբուգոդոնոսորս երկնքի թագաւորը կը գովեմ եւ կը բարձրացնեմ ու կը փառաւորեմ, վասն զի անոր բոլոր գործերը ճշմարիտ են ու ճամբաները արդար են ու անիկա կարող է ամբարտաւանութեամբ քալողները ցածցնել»։
Արդ ես Նաբուքոդոնոսոր օրհնեմ եւ առաւել բարձրացուցանեմ եւ փառաւոր առնեմ զԱրքայն երկնից, զի ամենայն գործք նորա ճշմարիտ են, եւ շաւիղք նորա իրաւունք, եւ զամենեսին ոյք գնան ամբարտաւանութեամբ` կարօղ է խոնարհեցուցանել:

4:34: Արդ ես Նաբուքոդոնոսոր օրհնե՛մ եւ առաւե՛լ բարձրացուցանեմ, եւ փառաւո՛ր առնեմ զԱրքայն երկնից. զի ամենայն գործք նորա ճշմարի՛տ են, եւ շաւիղք նորա իրաւունք. եւ զամենեսին ոյք գնան ամբարտաւանութեամբ՝ կարօ՛ղ է խոնարհեցուցանել[12138]։
[12138] Օրինակ մի. Ես Նաբուքոդոնոսոր արքայ օրհնեմ եւ առաւել բարձր առնեմ, եւ փառաւորեմ զարքայն երկնից... եւ շաւիղք նորա իրաւամբք... կարող ես խոնարհե՛՛։
34 Արդ, ես՝ Նաբուքոդոնոսորս, օրհնում եմ, փառաւորում եւ առաւել պանծացնում երկնքի արքային, որովհետեւ նրա բոլոր գործերը ճշմարիտ են, նրա ուղիները՝ արդար, եւ բոլորին, ովքեր կ’ամբարտաւանանան, նա կարող է խոնարհեցնել»:
37 «Հիմա ես՝ Նաբուգոդոնոսորս երկնքի թագաւորը կը գովեմ եւ կը բարձրացնեմ ու կը փառաւորեմ, վասն զի անոր բոլոր գործերը ճշմարիտ են ու ճամբաները արդար են ու անիկա կարող է ամբարտաւանութեամբ քալողները ցածցնել»։
zohrab-1805▾ eastern-1994▾ western am▾
4:374:34 Ныне я, Навуходоносор, славлю, превозношу и величаю Царя Небесного, Которого все дела истинны и пути праведны, и Который силен смирить ходящих гордо.
4:35 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole דָּיְרֵ֤ידארי *doyrˈê דור dwell אַרְעָא֙ ʔarʕˌā אֲרַע earth כְּ kᵊ כְּ like לָ֣ה lˈā לָא not חֲשִׁיבִ֔ין ḥᵃšîvˈîn חשׁב consider וּֽ ˈû וְ and כְ ḵᵊ כְּ like מִצְבְּיֵ֗הּ miṣbᵊyˈēh צבה desire עָבֵד֙ ʕāvˌēḏ עבד do בְּ bᵊ בְּ in חֵ֣יל ḥˈêl חַיִל strength שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven וְו *wᵊ וְ and דָיְרֵ֖ידארי *ḏoyrˌê דור dwell אַרְעָ֑א ʔarʕˈā אֲרַע earth וְ wᵊ וְ and לָ֤א lˈā לָא not אִיתַי֙ ʔîṯˌay אִיתַי existence דִּֽי־ dˈî- דִּי [relative] יְמַחֵ֣א yᵊmaḥˈē מחא hit בִ vi בְּ in ידֵ֔הּ yḏˈēh יַד hand וְ wᵊ וְ and יֵ֥אמַר yˌēmar אמר say לֵ֖הּ lˌēh לְ to מָ֥ה mˌā מָה what עֲבַֽדְתְּ׃ ʕᵃvˈaḏt עבד do
4:35. et omnes habitatores terrae apud eum in nihilum reputati sunt iuxta voluntatem enim suam facit tam in virtutibus caeli quam in habitatoribus terrae et non est qui resistat manui eius et dicat ei quare fecistiAnd all the inhabitants of the earth are reputed as nothing before him: for he doth according to his will, as well with the powers of heaven, as among the inhabitants of the earth: and there is none that can resist his hand, and say to him: Why hast thou done it?
35. And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?
4:35. And all the inhabitants of the earth are reputed as nothing before him. For he acts according to his own will, with the inhabitants of the earth just as with the holy inhabitants of heaven. And there is no one who can resist his hand, or say to him, “Why have you done this?”
4:35. And all the inhabitants of the earth [are] reputed as nothing: and he doeth according to his will in the army of heaven, and [among] the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?
Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works [are] truth, and his ways judgment: and those that walk in pride he is able to abase:

4:34 Ныне я, Навуходоносор, славлю, превозношу и величаю Царя Небесного, Которого все дела истинны и пути праведны, и Который силен смирить ходящих гордо.
4:35
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
דָּיְרֵ֤ידארי
*doyrˈê דור dwell
אַרְעָא֙ ʔarʕˌā אֲרַע earth
כְּ kᵊ כְּ like
לָ֣ה lˈā לָא not
חֲשִׁיבִ֔ין ḥᵃšîvˈîn חשׁב consider
וּֽ ˈû וְ and
כְ ḵᵊ כְּ like
מִצְבְּיֵ֗הּ miṣbᵊyˈēh צבה desire
עָבֵד֙ ʕāvˌēḏ עבד do
בְּ bᵊ בְּ in
חֵ֣יל ḥˈêl חַיִל strength
שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven
וְו
*wᵊ וְ and
דָיְרֵ֖ידארי
*ḏoyrˌê דור dwell
אַרְעָ֑א ʔarʕˈā אֲרַע earth
וְ wᵊ וְ and
לָ֤א lˈā לָא not
אִיתַי֙ ʔîṯˌay אִיתַי existence
דִּֽי־ dˈî- דִּי [relative]
יְמַחֵ֣א yᵊmaḥˈē מחא hit
בִ vi בְּ in
ידֵ֔הּ yḏˈēh יַד hand
וְ wᵊ וְ and
יֵ֥אמַר yˌēmar אמר say
לֵ֖הּ lˌēh לְ to
מָ֥ה mˌā מָה what
עֲבַֽדְתְּ׃ ʕᵃvˈaḏt עבד do
4:35. et omnes habitatores terrae apud eum in nihilum reputati sunt iuxta voluntatem enim suam facit tam in virtutibus caeli quam in habitatoribus terrae et non est qui resistat manui eius et dicat ei quare fecisti
And all the inhabitants of the earth are reputed as nothing before him: for he doth according to his will, as well with the powers of heaven, as among the inhabitants of the earth: and there is none that can resist his hand, and say to him: Why hast thou done it?
35. And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?
4:35. And all the inhabitants of the earth are reputed as nothing before him. For he acts according to his own will, with the inhabitants of the earth just as with the holy inhabitants of heaven. And there is no one who can resist his hand, or say to him, “Why have you done this?”
4:35. And all the inhabitants of the earth [are] reputed as nothing: and he doeth according to his will in the army of heaven, and [among] the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
34 And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine 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: 35 And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? 36 At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. 37 Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase.
We have here Nebuchadnezzar's recovery from his distraction, and his return to his right mind, at the end of the days prefixed, that is, of the seven years. So long he continued a monument of God's justice and a trophy of his victory over the children of pride, and he was made more so by being struck mad than if he had been in an instant struck dead with a thunderbolt; yet it was a mercy to him that he was kept alive, for while there is life there is hope that we may yet praise God, as he did here: At the end of the days (says he), I lifted up my eyes unto heaven (v. 34), looked no longer down towards the earth as a beast, but begun to look up as a man. Os homini sublime dedit--Heaven gave to man an erect countenance. But there was more in it than this; he looked up as a devout man, as a penitent, as a humble petitioner for mercy, being perhaps never till now made sensible of his own misery. And now,
I. He has the use of his reason so far restored to him that with it he glorifies God, and humbles himself under his mighty hand. He was told that he should continue in that forlorn case till he should know that the Most High rules, and here we have him brought to the knowledge of this: My understanding returned to me, and I blessed the Most High. Note, Those may justly be reckoned void of understanding that do not bless and praise God; nor do men ever rightly use their reason till they begin to be religious, nor live as men till they live to the glory of God. As reason is the substratum or subject of religion (so that creatures which have no reason are not capable of religion), so religion is the crown and glory of reason, and we have our reason in vain, and shall one day wish we had never had it, if we do not glorify God with it. This was the first act of Nebuchadnezzar's returning reason; and, when this became the employment of it, he was then, and not till then, qualified for all the other enjoyments of it. And till he was for a great while disabled to exercise it in other things he never was brought to apply it to this, which is the great end for which our reason is given us. His folly was the means whereby he became wise; he was not recovered by his dream of this judgment (that was soon forgotten like a dream), but he is made to feel it, and then his ear is opened to discipline. To bring him to himself, he must first be beside himself. And by this it appears that what good thoughts there were in his mind, and what good work was wrought there, were not of himself (for he was not his own man), but it was the gift of God. Let us see what Nebuchadnezzar is now at length effectually brought to the acknowledgment of; and we may learn from it what to believe concerning God. 1. That the most high God lives for ever, and his being knows neither change nor period, for he has it of himself. His flatterers often complimented him with, O king! live for ever. But he is now convinced that no king lives for ever, but the God of Israel only, who is still the same. 2. That his kingdom is like himself, everlasting, and his dominion from generation to generation; there is no succession, no revolution, in his kingdom. As he lives, so he reigns, for ever, and of his government there is no end. 3. That all nations before him are as nothing. He has no need of them; he makes no account of them. The greatest of men, in comparison with him, are less than nothing. Those that think highly of God think meanly of themselves. 4. That his kingdom is universal, and both the armies of heaven and the inhabitants of the earth are his subjects, and under his check and control. Both angels and men are employed by him, and are accountable to him; the highest angel is not above his command, nor the meanest of the children of men beneath his cognizance. The angels of heaven are his armies, the inhabitants of the earth his tenants. 5. That his power is irresistible, and his sovereignty uncontrollable, for he does according to his will, according to his design and purpose, according to his decree and counsel; whatever he pleases that he does; whatever he appoints that he performs; and none can resist his will, change his counsel, nor stay his hand, nor say unto him, What doest thou? None can arraign his proceedings, enquire into the meaning of them, nor demand a reason for them. Woe to him that strives with his Maker, that says to him, What doest thou? Or, Why doest thou so? 6. That every thing which God does is well done: His works are truth, for they all agree with his word. His ways are judgment, both wise and righteous, exactly consonant to the rules both of prudence and equity, and no fault is to be found with them. 7. That he has power to humble the haughtiest of his enemies that act in contradiction to him or competition with him: Those that walk in pride he is able to abuse (v. 37); he is able to deal with those that are most confident of their own sufficiency to contend with him.
II. He has the use of his reason so far restored to him as with it to re-enjoy himself, and the pleasures of his re-established prosperity (v. 36): At the same time my reason returned to me; he had said before (v. 34) that his understanding returned to him, and here he mentions it again, for the use of our reason is a mercy we can never be sufficiently thankful for. Now his lords sought to him; he did not need to seek to them, and they soon perceived, not only that he had recovered his reason and was fit to rule, but that he had recovered it with advantage, and was more fit to rule than ever. It is probable that the dream and the interpretation of it were well known, and much talked of, at court; and the former part of the prediction being fulfilled, that he should go distracted, they doubted not but that, according to the prediction, he should come to himself again at seven years' end, and, in confidence of that, when the time had expired they were ready to receive him; and then his honour and brightness returned to him, the same that he had before his madness seized him. He is now established in his kingdom as firmly as if there had been no interruption given him. He becomes a fool, that he may be wise, wiser than ever; and he that but the other day was in the depth of disgrace and ignominy has now excellent majesty added to him, beyond what he had when he went from kingdom to kingdom conquering and to conquer. Note, 1. When men are brought to honour God, particularly by a penitent confession of sin and a believing acknowledgment of his sovereignty, then, and not till then, they may expect that God will put honour upon them, will 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. 2. Afflictions shall last no longer than till they have done the work for which they were sent. When this prince is brought to own God's dominion over himself. 3. All the accounts we take and give of God's dealing with us ought to conclude with praises to him. When Nebuchadnezzar is restored to his kingdom he praises, and extols, and honours the King of heaven (v. 37), before he applies himself to his secular business. Therefore we have our reason, that we may be in a capacity of praising him, and therefore our prosperity, that we may have cause to praise him.
It was not long after this that Nebuchadnezzar ended his life and reign. Abydenus, quoted by Eusebius (Præp. Evang. 1. 9), reports, from the tradition of the Chaldeans, that upon his death-bed he foretold the taking of Babylon by Cyrus. Whether he continued in the same good mind that here he seems to have been in we are not told, nor does any thing appear to the contrary but that he did: and, if so great a blasphemer and persecutor did find mercy, he was not the last. And, if our charity may reach so far as to hope he did, we must admire free grace, by which he lost his wits for a while that he might save his soul for ever.
Adam Clarke: Commentary on the Bible - 1831
4:37: Now I - praise and extol - It is very probable that Nebuchadnezzar was a true convert; that he relapsed no more into idolatry, and died in the faith of the God of Israel. It is supposed that he lived seventeen years after his restoration. But the authorized Version, which is followed in the margin, states the date of this decree to be b.c. 563, the year preceding Nebuchadnezzar's death.
Albert Barnes: Notes on the Bible - 1834
4:37: Now I Nebuchadnezzar praise and extol and honor the King of heaven - Compare Dan 2:47, and Dan 4:1-3. He felt himself called on, in this public manner, to acknowledge the true God, with whose supremacy he had been made acquainted in so affecting a manner; to "praise" him that he had preserved him, and restored him to his reason and his throne; to extol or exalt him, by recognizing his sovereignty over the mighty kings of the earth, and the power to rule over all; and to "honor" him by making his name and attributes known abroad, and by using all his influence as a monarch to have him Rev_erenced throughout his extended empire.
All whose works are truth - See Deu 32:4; Psa 33:4; Rev 15:3. The meaning is, that all that he does is done in accordance with the true nature of things, or with justice and propriety. It is not based on a false estimate of things, as what is done by man often is. How often are the plans and acts of man, even where there are the best intentions, based on some false estimate of things; on some views which are shown by the result to have been erroneous! But God sees things precisely as they are, and accurately knows what should be done in every case.
And those that walk in pride he is able to abase - What had occurred to Nebuchadnezzar might occur to others, and as God had shown that he could reduce the most exalted sovereign of the earth to the lowest condition in which a human being can be, he inferred that he could do the same to all, and that there was no one so exalted in rank, so vigorous in health, and so mighty in intellect, that he could not effectually humble and subdue him. This is indeed an affecting truth which is constantly illustrated in the world. The Rev_erses occurring among men, the sick-bed, the loss of reason, the grave, show how easily God can bring down rank, and beauty, and talent and all that the world calls great, to the dust. In the Greek Codex Chisianus there is at the close of this chapter a beautiful ascription of praise to God, which has nothing to correspond with it in the Chaldee, and the origin of which is unknown.
I will translate it, because, although it is not of Divine authority, and is no part of the sacred writings, it contains sentiments not inappropriate to the close of this remarkable chapter. It is as follows: "To the Most High I make confession, and render praise to Him who made the heaven, and the earth, and the seas, and the rivers, and all things in them; I acknowledge him and praise him because he is the God of gods, and Lord of lords, and King of kings, for he does signs and wonders, and changes times and seasons, taking away the kingdoms of kings, and placing others in their stead. From this time I will serve him, and from the fear of him trembling has seized me, and I praise all his saints, for the gods of the pagan have not in themselves power to transfer the kingdom of a king to another king, and to kill and to make alive, and to do signs, and great and fearful wonders, and to change mighty deeds, as the God of heaven has done to me, and has brought upon me great changes. I, during all the days of my reign, on account of my life, will bring to the Most High sacrifices for an odor of sweet savor to the Lord, and I and my people will do what will be acceptable before him - my nation, and the countries which are under my power.
And whosoever shall speak against the God of heaven, and whosoever shall countenance those who speak anything, I will condemn to death. Praise the Lord God of heaven, and bring sacrifice and offering to him gloriously. I, king of kings, confess Him gloriously, for so he has done with me; in the very day he set me upon my throne, and my power, and my kingdom; among my people I have power, and my majesty has been restored to me. And he sent letters concerning all things that were done unto him in his kingdom; to all the nations that were under him."
Nebuchadnezzar is supposed to have lived but about one year after this (Wintle), but nothing is known of his subsequent deeds. It may be hoped that he continued steadfast in his faith in that God whom he had thus been brought to acknowledge, and that he died in that belief. But of this nothing is known. After so solemn an admonition, however, of his own pride, and after being brought in this public manner to acknowledge the true God, it is to be regarded as not improbable that he looked on the Babylon that he had reared, and over his extended realms, with other feelings than those which he had before this terrible calamity came upon him. "Nebuchadnezzar was succeeded in his kingdom by his son Iloarudam, according to Ptolemy, who is the Evil-Merodach of Jeremiah. After the death of Evil-Merodach, who reigned two years, Niricassolassar, or Neriglissar, who seems to have been the chief of the conspirators against the last king, succeeded him. He had married a daughter of Nebuchadnezzar, and in the course of his reign made a great stand against the growing power of the Medes and Persians; but at length, after a reign of four years, was killed in a battle with them under the command of Cyrus. His son Laborosoarchod succeeded him, and having reigned only nine months, and not reaching a Thoth, or beginning of an Egyptian year, he is not mentioned by Ptolemy; but he is said to have been quite the Rev_erse of his father, and to have exercised many acts of wanton cruelty, and was murdered by his own subjects, and succeeded by his son Nabonadius, or Belshazzar." - Wintle.
Remarks
(1) The narrative in this chapter furnishes an illustration of the disposition among men to make arrangements for their own ease and comfort, especially in view of advancing years, Dan 4:4. Nebuchadnezzar had drawn around him all that it is possible, perhaps, for man to accumulate with this view. He was at the head of the pagan world - the mighty monarch of the mightiest kingdom on the earth. He was at peace - having finished his wars, and having been satiated with the glory of battle and conquest. He had enlarged and beautified his capital, so that it was one of the "wonders of the world." He had built for himself a palace, which surpassed in richness, and elegance, and luxury, all the habitations of man in that age. He had accumulated vast wealth, and there was not a production of any clime which he could not command, nor was there anything that is supposed to be necessary to make man happy in this life which he had not in his possession.
All this was the result of arrangement and purpose. He designed evidently to reach the point where he might feel that he was "at ease, and flourishing in his palace." What was true in his case on a large scale is true of others in general, though on a much smaller scale. Most men would be glad to do the same thing; and most men seek to make such an arrangement according to their ability. They look to the time when they may retire from the toils and cares of life, with a competence for their old age, and when they may enjoy life, perhaps, many years, in the tranquility of honorable and happy retirement. The merchant does not expect always to be a merchant; the man in office to be always burdened with the cares of state. The soldier does not expect always to be in the camp, or the mariner on the sea. The warrior hopes to repose on his laurels; the sailor to find a quiet haven; the merchant to have enough to be permitted to sit down in the evening of life free from care; and the lawyer, the physician, the clergyman, the farmer, each one hopes, after the toils and conflicts of life are over, to be permitted to spend the remainder of his days in comfort, if not in affluence.
This seems to be based on some law of our nature; and it is not to be spoken of harshly, or despised as if it had no foundation in what is great and noble in our being. I see in this a high and noble truth. It is that our nature looks forward to rest; that we are so made as to pant for repose - for calm repose when the work of life is over. As our Maker formed us, the law was that we should seek this in the world to come - in that blessed abode where we may be free from all care, and where there shall be everlasting rest. But man, naturally unwilling to look to that world, has abused this law of his being, and seeks to find the rest for which the soul pants, in that interval, usually very short, and quite unfitted for tranquil enjoyment, between the period when he toils, and lies down in the grave. The true law of his being would lead him to look onward to everlasting happiness; he abuses and perverts the law, and seeks to satisfy it by making provision for a brief and temporary rest at the close of the present life.
(2) There is a process often going on in the case of these individuals to disturb or pRev_ent that state of ease. Thus there was in the case of Nebuchadnezzar, as intimated by the dream. Even then, in his highest state of grandeur, there was a tendency to the sad result which followed when he was driven from his throne, and treated as a poor and neglected maniac. This was intimated to him by the dream; and to one who could see all the future, it would be apparent that things were tending to this result. The very excitements and agitations of his life, the intoxication of his pride, and the circumstances of ease and grandeur in which he was now placed, all tended by a natural course of things to produce what followed. And so, in other cases, there is often process going on, if it could be seen, destined to disappoint all those hopes, and to pRev_ent all that anticipated ease and tranquility. It is not always visible to men, but could we see things as God sees them, we should perceive that there are causes at work which will blast all those hopes of ease, and disappoint all those expectations of tranquility. There may be
(a) the loss of all that we possess: for we hold it by an uncertain tenure, and "riches often take to themselves wings." There may be
(b) the loss of a wife, or a child and all our anticipated comforts shall be tasteless, for there shall be none with whom to share them. There may be
(c) the loss of reason, as in the case of Nebuchadnezzar, for no human precaution can guard against that. There may be
(d) the loss of health - a loss against which no one can defend himself - which shall render all his preparations for comfort of no value. Or
(e) death itself may come - for no one has any basis of calculation in regard to his own life, and no one, therefore, who builds for himself a palace can have any security that he will ever enjoy it.
Men who build splendid houses for themselves may yet experience sad scenes in their dwellings; and if they could foresee all that will occur in them, it would so throw a gloom over all the future as to lead them to abandon the undertaking. Who could engage cheerfully in such an enterprise if he saw that he was constructing a house in which a daughter was to lie down and die, or from which his wife and children were soon to be borne forth to the grave? In this chamber your child may be long sick; in that one you or your wife may lie down on a bed from which you will never rise; from those doors yourself, your wife, your child, will be borne forth to the grave; and if you saw all this now, how could you engage with so much zeal in constructing your magnificent habitation?
(3) Our plans of life should be formed with the feeling that this is possible: I say not with the gloomy apprehension that these calamities will certainly come, or with no anticipation or hope that there will be different scenes - for then life would be nothing else but gloom; but that we should allow the possibility that these things may occur to enter, as an element, into our calculations respecting the future. Such a feeling will give us sober and just views of life; will break the force of trouble and disappointment when they come; and will give us just apprehensions of our dependence on Him in whose hand are all our comforts.
(4) The dealings of God in our world are such as are eminently fitted to keep up the recognition of these truths. What occurred to Nebuchadnezzar, in the humbling of his pride, and the blighting of his anticipated pleasures, is just an illustration of what is constantly occurring on the earth. What house is there into which trouble, disappointment, and sorrow never come? What scheme of pride is there in respect to which something does not occur to produce mortification? What habitation is there into which sickness, bereavement, and death never find their way? And what abode of man on earth can be made secure from the intrusion of these things? The most splendid mansion must soon be left by its owner, and never be visited by him again. The most magnificent banqueting-hall will be forsaken by its possessor, and never will he return to it again; never go into the chamber where he sought repose; never sit down at the table where he joined with others in Rev_elry.
(5) The counsel given by Daniel to Nebuchadnezzar Dan 4:27, to break off his sins by righteousness, that there might be a lengthening out of his tranquility, is counsel that may now be given to all sinners, with equal propriety.
(I.) For, as in his case, there are certain consequences of sin to which we must look forward, and on which the eye of a sinner should rest. Those consequences are
(1) such as spring up in the course of nature, or which are the regular results of sin in the course of events. They are such as can be foreseen, and can be made the basis of calculation, or which a man can know beforehand will come upon him if he perseveres in a certain course. Thus he who is intemperate can look upon certain results which will inevitably follow if he perseveres in that course of life. As he looks upon the poverty, and babbling, and woe, and sorrow, and misery, and death of an inebriate, he can see that that lot will be certainly his own if he perseveres in his present course, and this can be made with him a matter of definite calculation or anticipation. Or
(2) there are all these consequences of sin which are made known in the sacred Scriptures as sure to come upon transgressors. This, too, is a large class; but these consequences are as certain as those which occur in the regular course of events. The principal difference between the two is, that Rev_elation has designated more sins that will involve the sinner in calamity than can be ascertained in the ordinary course of events, and that it has carried the mind forward, and discloses what will take place in the future world as well as what will occur in this. But the one is more certain than the other; and alike in reference to what is sure to occur in the present life, and what we are told will occur in the future state, the sinner should allow himself to be influenced by the anticipation of what is to come.
(II.) Repentance, reformation, and a holy life would, in many cases, go far to arrest these calamities - or, in the language of Daniel, "lengthen out tranquility." This is true in the following respects:
(1) That impending temporal calamities may be often partially or wholly turned away by reformation. An illustration of this thought occurred in the case of Nineveh; and the same thing now occurs. A young man who is in danger of becoming intemperate, and who has already contracted some of the habits that lead to intemperance, could avert a large class of impending ills by so simple a thing as signing the temperance pledge, and adhering to it. All the evils of poverty, tears, crime, disease, and an early death, that intemperance produces, he would certainly avert; that is, he would make it certain that the large class of ills that intemperance engenders would never come upon him. He might experience other ills, but he would never suffer those. So it is of the sufferings produced by licentiousness, by gluttony, by the spirit of Rev_enge; and so it is of all the woes that follow the violation of human laws. A man may indeed be poor; he may be sick; he may be bereaved; he may lose his reason, but these ills he will never experience. But what Daniel here affirms is true in another sense in regard to temporal calamities. A man may, by repentance, and by breaking off from his sins, do much to stay the progress of woe, and to avert the results which he has already begun to experience. Thus the drunkard may reform, and may have restored health, rigor, and prosperity; and thus the licentious may turn from the evil of his ways, and enjoy health and happiness still. On this subject, see the notes at Job 33:14-25, particularly the notes at Job 33:25.
(2) But by repentance and holy living a man may turn away all the results of sin in the future world, and may make it certain that he will never experience a pang beyond the grave. All the woe that sin would cause in the future state may be thus averted, and he who has been deeply guilty may enter the eternal world with the assurance that he will never suffer beyond the grave. Whether, then, we look to the future in the present life, or to the future beyond the grave, we have the highest conceivable motives to abandon the ways of sin, and to lead lives of holiness. If a man were to live only on the earth, it would be for his welfare to break off from the ways of transgression; how much higher is this motive when it is remembered that he must exist foRev_er!
(6) We have an illustration in the account in this chapter of the evil of "pride," Dan 4:29-31. The pride which we may have on account of beauty, or strength, or learning, or accomplishments; which we feel when we look over our lands that we have cultivated, or the houses that we have built, or the reputation which we have acquired, is no less offensive in the sight of a holy God than was the pride of the magnificent monarch who looked out on the towers, and domes, and walls, and palaces of a vast city, and said, "Is not this great Babylon that I have builded?"
(7) And in view of the calamity that came upon Nebuchadnezzar, and the treatment which he received in his malady, we may make the following remarks:
(a) We should be thankful for the continuance of reasons. When we look on such a case as this, or when we go into a lunatic asylum, and see the wretchedness that the loss of reason causes, we should thank God daily that we are not deprived of this inestimable blessing.
(b) We should be thankful for science, and for the Christian religion, and for all that they have done to give comfort to the maniac, or to restore him to a sound mind. When we compare the treatment which the insane now receive in the lunatic asylums with what they everywhere meet with in the pagan world, and with what they have, up to a very recent period, received in Christian lands, there is almost nothing in which we see more marked proof of the interposition of God than in the great change which has been produced. There are few persons who have not, or may not have, some friend or relative who is insane, and there is no one who is not, or may not be, personally interested in the improvement which religion and science have made in the treatment of this class of unfortunate beings. In no one thing, so far as I know, has there been so decided progress in the views and conduct of men; and on no one subject has there been so evident an improvement in modern times, as in the treatment of the insane.
(c) The possibility of the loss of reason should be an element in our calculations about the future. On this point we can have no security. There is no such vigour of intellect, or clearness of mind, or cultivation of the habits of virtue, and even no such influence of religion, as to make it certain that we may not yet be reckoned among the insane; and the possibility that this may be so should be admitted as an element in our calculations in regard to the future. We should not jeopard any valuable interest by leaving that undone which ought to be done, on the supposition that we may at a future period of life enjoy the exercise of reason. Let us remember that there may be in our case, even in youth or middle life, the loss of this faculty; that there will be, if we reach old age, in all probability, such a weakening of our mental powers as to unfit us for making any preparation for the life to come, and that on the bed of death, whenever that occurs. there is often an entire loss of the mental powers, and commonly so much pain. distress, or prostration, as to unfit the dying man for calm and deliberate thought; and let us, therefore, while we have reason and health, do all that we know we ought to do to make preparation for our eternal state. For what is our reason more certainly given us than to prepare for another world?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:37: I Nebuchadnezzar: Dan 4:3, Dan 4:34, Dan 5:4, Dan 5:23; Pe1 2:9, Pe1 2:10
the King: Dan 5:23; Mat 11:25; Act 17:24
all: Deu 32:4; Sa1 2:3; Psa 33:4, Psa 33:5, Psa 99:4, Psa 119:75, Psa 145:17, Psa 145:18; Isa 5:16; Rev 15:3, Rev 16:7, Rev 19:1, Rev 19:2
those that walk: Dan 4:30, Dan 4:31, Dan 5:20-24; Exo 18:11; Ch2 33:11, Ch2 33:12, Ch2 33:19; Job 40:11, Job 40:12; Eze 16:56, Eze 16:63; Jam 4:6, Jam 4:7; Pe1 5:5, Pe1 5:6
Geneva 1599
4:35 And all the inhabitants of the earth [are] reputed as nothing: and he doeth according to his (s) will in the army of heaven, and [among] the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?
(s) He confesses God's will to be the rule of all justice, and a most perfect law, by which he governs both man and angels and devils, so that none ought to murmur or ask a reason for his doings, but only to stand content with them and give him the glory.
John Gill
4:35 And all the inhabitants of the earth are reputed as nothing,.... That is, by the most high God, in comparison of him; and that not only the common people, but magistrates, princes, and kings, and even so great a monarch as Nebuchadnezzar; they are like mere nonentities, nothing as to existence, substance, greatness, glory, and duration, when compared with him: for this is to be understood not absolutely as in themselves; for as such they are something; their bodies are something in their original, and especially in their make, form, and constitution, and even in their dissolution; and their souls are yet more valuable, are of more worth than the whole world, being immaterial and immortal; but comparatively with respect to God, in whom they live, and move, and have that being they have, and by whom they are supported in it; al whose glory and grandeur is fading and passing away, and continuance is but very short; and all nothing with God, the Being of beings, whose glory is inconceivable, and with whom a thousand years are as one day, and who is from everlasting to everlasting: and this meant chiefly of the rational inhabitants of the earth; not of the beasts of the field, the cattle on a thousand hills, and the innumerable reptiles of the earth, which also are the inhabitants of it; but of men, the principal ones, and of all of these, high and low, rich and poor, bond and free; not as in their own account, and that of others; for they are something in their own esteem, and seem so in the eyes of others, who judge according to the outward appearance; but they are nothing in the account of God: and as this is true of them in things natural and civil, it is much more so in things spiritual, or relating to everlasting salvation: in these men are nothing, and counted as nothing; no use is made of them, or any account is had of anything done by them; these have no causal influence in their salvation; they are nothing in God's choice of them to eternal life, which is all of mere sovereign grace; nothing in redemption, which is only by Jesus Christ; nothing in regeneration, which is alone by the Spirit and grace of God; nothing in justification, which is not by the works of the law, but by the righteousness of Christ; in short, they are nothing in their salvation from first to last, which is all of grace, and not of works. Jarchi and Saadiah interpret this of an atom or mote in a sunbeam, which is seen flying about, but cannot be laid hold on, having no substance, and disappears when the sun shines not; see Is 40:15.
And he doeth according to his will in the army of heaven, and among the inhabitants of the earth; he orders the angels, which are the host of heaven, to stand or go where he pleases; and he disposes of men on earth, and puts them into such stations, and such conditions and circumstances, and appoints them such business and services, as he thinks meet. The angels are "the army of heaven", or the heavenly host; so called for their number, there being legions of them, even an innumerable company; and for their military use, being employed to fight for the people of God, to encamp about them, and protect them: those who formerly belonged to them, that sinned against God, he cast them down to hell, without showing them any mercy; and the rest he chose and confirmed in Christ, and all according to his sovereign will; and these he makes use of according to his pleasure, to minister to the heirs of salvation in life, to convoy their souls to heaven at death, and to gather in all the elect at the last day. The "inhabitants of the earth" are the men of it, as before, with whom he does as he pleases in things temporal and civil, making some rich, and others poor; raising some to great honour and dignity, while others live in meanness, poverty, and disgrace: and in things spiritual; he loves whom he will; he chooses whom he pleases; he redeems whom he wishes from among men; he regenerates and calls by his grace, of his own will; and reveals Christ, and the great things of the Gospel, to whom it seems good in his sight; he does what he will with his own; he bestows grace and glory on whomsoever be pleases, as free grace gifts, without any merit of the creature, according to his sovereign will and pleasure.
And none can stay his hand: stop his power, resist his will, or hinder him from acting, or cause him to cease from his work, which he is bent upon; his will in both worlds is sovereign and arbitrary, and his power uncontrollable. It was so in creation, he said, and it was done; it is so in providence, he does what he pleases; there is nothing done without his knowledge and will, and there is no counsel against the Lord: it is so in his works of grace; in the great work of redemption; no difficulties could discourage or hinder Christ from the performance of that arduous work, he being the mighty God: and in the work of grace upon the heart of a sinner, when God begins to work, none can let; not corruptions within, nor Satan without; nor can anything hinder the carrying of it on; not indwelling sin, nor the snares of the world, nor the temptations of Satan. The purposes of God cannot be disannulled; his hand cannot be held, stopped, or turned back from the execution of them; he will do his will and his work in the world, and in his churches, and on particular persons, maugre all the opposition of men and devils.
Or say unto him, what dost thou? what is this thou hast done? and wherefore hast thou done it? why was it not done in another form and manner, and for other ends and purposes? see Is 45:9, all such like questions are vain and foolish, and are despised by the Lord; he gives no account of his matters unto the children of men. Some may with wonder say, "what has God wrought!" but none ought to say, in a complaining and murmuring way, "what dost thou?" and should they, it is of no avail, he will do what he pleases.
John Wesley
4:35 As nothing - A due consideration of God's infinite greatness, makes the creature appear as nothing; creatures are nothing to help, nothing to hurt, nothing in duration, nothing solid and substantial, nothing without dependence, and influence, and support from God. His will - Being the Lord of hosts, and the only absolute and universal monarch of the world.
Robert Jamieson, A. R. Fausset and David Brown
4:35 all . . . as nothing-- (Is 40:15, Is 40:17).
according to his will in . . . heaven-- (Ps 115:3; Ps 135:6; Mt 6:10; Eph 1:11).
army--the heavenly hosts, angels and starry orbs (compare Is 24:21).
none . . . stay his hand--literally, "strike His hand." Image from striking the hand of another, to check him in doing anything (Is 43:13; Is 45:9).
What doest thou-- (Job 9:12; Rom 9:20).