Daniel 4
4
1 (3:31)#sn Beginning with 4:1, the verse numbers through 4:37 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 4:1 ET = 3:31 AT, 4:2 ET = 3:32 AT, 4:3 ET = 3:33 AT, 4:4 ET = 4:1 AT, etc., through 4:37 ET = 4:34 AT. Thus Dan 3:31-33 of the Aramaic text appears as Dan 4:1-3 in the English Bible, and the corresponding verses of ch. 4 differ accordingly. In spite of the division of the Aramaic text, a good case can be made that 3:31-33 AT (= 4:1-3 ET) is actually the introduction to ch. 4. “King Nebuchadnezzar, to all peoples, nations, and language groups that live in all the land: Peace and prosperity!#tn Aram “May your peace increase!” 2 I am delighted to tell you about the signs and wonders that the most high God has done for me.
3 “How great are his signs!
How mighty are his wonders!
His kingdom will last forever,#tn Aram “his kingdom is an everlasting kingdom.”
and his authority continues from one generation to the next.”
Nebuchadnezzar Dreams of a Tree Chopped Down
4 (4:1)#sn This verse marks the beginning of chap. 4 in the Aramaic text of Daniel (see the note on 4:1). The Greek OT (LXX) has the following addition: “In the eighteenth year of Nebuchadnezzar’s reign he said.” This date would suggest a link to the destruction of Jerusalem in 586 B.C. In general, the LXX of chapters 4-6 is very different from the MT, so much so that the following notes will call attention only to selected readings. In Daniel 4 the LXX lacks sizable portions of material in the MT (e.g., vv. 3-6, 31-32), includes sizable portions of material not in the MT (e.g., v. 14a, parts of vv. 16, 28), has a different order of some material (e.g., v. 8 after v. 9), and in some instances is vastly different from the MT (e.g., vv. 30, 34). Whether these differences are due to an excessively paraphrastic translation technique adopted for these chapters in the LXX, or are due to differences in the underlying Vorlage of the LXX, is a disputed matter. The latter seems more likely. There is a growing trend in modern scholarship to take the LXX of chapters 4-6 much more seriously than was the case in most earlier text-critical studies that considered this issue. I, Nebuchadnezzar, was relaxing in my home,#tn Aram “my house.” living luxuriously#tn Aram “happy.” in my palace. 5 I saw a dream that#tn Aram “and it.” frightened me badly. The things I imagined while lying on my bed – these visions of my mind – were terrifying me. 6 So I issued an order#tn Aram “from me there was placed a decree.” for all the wise men of Babylon to be brought#tn The Aramaic infinitive here is active. before me so that they could make known to me the interpretation of the dream. 7 When the magicians, astrologers, wise men, and diviners entered, I recounted the dream for them. But they were unable to make known its interpretation to me. 8 Later Daniel entered (whose name is Belteshazzar after the name of my god,#sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology. and in whom there is a spirit of the holy gods). I recounted the dream for him as well, 9 saying, “Belteshazzar, chief of the magicians, in whom I know there to be a spirit of the holy gods and whom no mystery baffles, consider#tc The present translation assumes the reading חֲזִי (khazi, “consider”) rather than the MT חֶזְוֵי (khezvey, “visions”). The MT implies that the king required Daniel to disclose both the dream and its interpretation, as in chapter 2. But in the following verses Nebuchadnezzar recounts his dream, while Daniel presents only its interpretation. my dream that I saw and set forth its interpretation! 10 Here are the visions of my mind#tc The LXX lacks the first two words (Aram “the visions of my head”) of the Aramaic text. while I was on my bed.
While I was watching,
there was a tree in the middle of the land.#tn Instead of “in the middle of the land,” some English versions render this phrase “a tree at the center of the earth” (NRSV); NAB, CEV “of the world”; NLT “in the middle of the earth.” The Hebrew phrase can have either meaning.
It was enormously tall.#tn Aram “its height was great.”
11 The tree grew large and strong.
Its top reached far into the sky;
it could be seen#tn Aram “its sight.” So also v. 17. from the borders of all the land.#tn Or “to the end of all the earth” (so KJV, ASV); NCV, CEV “from anywhere on earth.”
12 Its foliage was attractive and its fruit plentiful;
on it there was food enough for all.
Under it the wild animals#tn Aram “the beasts of the field.” used to seek shade,
and in its branches the birds of the sky used to nest.
All creatures#tn Aram “all flesh.” used to feed themselves from it.
13 While I was watching in my mind’s visions#tn Aram “the visions of my head.” on my bed,
a holy sentinel#tn Aram “a watcher and a holy one.” The expression is a hendiadys; so also in v. 23. This “watcher” is apparently an angel. The Greek OT (LXX) in fact has ἄγγελος (angelo", “angel”) here. Theodotion simply transliterates the Aramaic word (’ir). The term is sometimes rendered “sentinel” (NAB) or “messenger” (NIV, NLT). came down from heaven.
14 He called out loudly#tn Aram “in strength.” as follows:#tn Aram “and thus he was saying.”
‘Chop down the tree and lop off its branches!
Strip off its foliage
and scatter its fruit!
Let the animals flee from under it
and the birds from its branches!
15 But leave its taproot#tn Aram “the stock of its root.” So also v. 23. The implication here is that although the tree is chopped down, it is not killed. Its life-giving root is spared. The application to Nebuchadnezzar is obvious. in the ground,
with a band of iron and bronze around it#sn The function of the band of iron and bronze is not entirely clear, but it may have had to do with preventing the splitting or further deterioration of the portion of the tree that was left after being chopped down. By application it would then refer to the preservation of Nebuchadnezzar’s life during the time of his insanity.
surrounded by the grass of the field.
Let it become damp with the dew of the sky,
and let it live with#tn Aram “its lot be.” the animals in the grass of the land.
16 Let his mind#tn Aram “its heart.” The metaphor of the tree begins to fade here and the reality behind the symbol (the king) begins to emerge. be altered from that of a human being,
and let an animal’s mind be given to him,
and let seven periods of time#sn The seven periods of time probably refer to seven years. go by for#tn Aram “over” (also in vv. 23, 25, 32). him.
17 This announcement is by the decree of the sentinels;
this decision is by the pronouncement of the holy ones,
so that#tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”). those who are alive may understand
that the Most High has authority over human kingdoms,#tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”
and he bestows them on whomever he wishes.
He establishes over them even the lowliest of human beings.’
18 “This is the dream that I, King Nebuchadnezzar, saw. Now you, Belteshazzar, declare its#tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew MSS; the Kethib is פִּשְׁרָא (pishra’, “the interpretation”); so also v. 16. interpretation, for none of the wise men in#tn Aram “of.” my kingdom are able to make known to me the interpretation. But you can do so, for a spirit of the holy gods is in you.”
Daniel Interprets Nebuchadnezzar’s Dream
19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time;#tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length. his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir,#tn Aram “my lord.” if only the dream were for your enemies and its interpretation applied to your adversaries! 20 The tree that you saw that grew large and strong, whose top reached to the sky, and which could be seen#tn Aram “its sight.” in all the land, 21 whose foliage was attractive and its fruit plentiful, and from which there was food available for all, under whose branches wild animals#tn Aram “the beasts of the field” (also in vv. 23, 25, 32). used to live, and in whose branches birds of the sky used to nest – 22 it is you,#sn Much of modern scholarship views this chapter as a distortion of traditions that were originally associated with Nabonidus rather than with Nebuchadnezzar. A Qumran text, the Prayer of Nabonidus, is often cited for parallels to these events. O king! For you have become great and strong. Your greatness is such that it reaches to heaven, and your authority to the ends of the earth. 23 As for the king seeing a holy sentinel coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave its taproot in the ground, with a band of iron and bronze around it, surrounded by the grass of the field. Let it become damp with the dew of the sky, and let it live with the wild animals, until seven periods of time go by for him’ – 24 this is the interpretation, O king! It is the decision of the Most High that this has happened to my lord the king. 25 You will be driven#tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32. from human society,#tn Aram “from mankind.” So also in v. 32. and you will live#tn Aram “your dwelling will be.” So also in v. 32. with the wild animals. You will be fed#tn Or perhaps “be made to eat.” grass like oxen,#sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly. and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before#tn Aram “until.” you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes. 26 They said to leave the taproot of the tree, for your kingdom will be restored to you when you come to understand that heaven#sn The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Cf. the expression “kingdom of heaven” in the NT and such statements as “I have sinned against heaven and in your sight” (Luke 15:21). rules. 27 Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.”#tn Aram “if there may be a lengthening to your prosperity.”
28 Now all of this happened#tn Aram “reached.” to King Nebuchadnezzar. 29 After twelve months, he happened to be walking around on the battlements#tn The word “battlements” is not in the Hebrew text, but is supplied from context. Many English versions supply “roof” here (e.g., NAB, NASB, NIV, NRSV); cf. NLT “on the flat roof.” of the royal palace of Babylon. 30 The king uttered these words: “Is this not the great Babylon that I have built for a royal residence#tn Aram “house.” by my own mighty strength#tn Aram “by the might of my strength.” and for my majestic honor?” 31 While these words were still on the king’s lips,#tn Aram “in the mouth of the king.” a voice came down from heaven: “It is hereby announced to you,#tn Aram “to you they say.” King Nebuchadnezzar, that your kingdom has been removed from you! 32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before#tn Aram “until.” you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”
33 Now in that very moment#tn Aram “hour.” this pronouncement about#tn Or “on.” Nebuchadnezzar came true.#tn Aram “was fulfilled.” He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle’s feathers, and his nails like a bird’s claws.#tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.
34 But at the end of the appointed time#tn Aram “days.” I, Nebuchadnezzar, looked up#tn Aram “lifted up my eyes.” toward heaven, and my sanity returned to me.
I extolled the Most High,
and I praised and glorified the one who lives forever.
For his authority is an everlasting authority,
and his kingdom extends from one generation to the next.
35 All the inhabitants of the earth are regarded as nothing.#tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.
He does as he wishes with the army of heaven
and with those who inhabit the earth.
No one slaps#tn Aram “strikes against.” his hand
and says to him, ‘What have you done?’
36 At that time my sanity returned to me. I was restored#tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion. to the honor of my kingdom, and my splendor returned to me. My ministers and my nobles were seeking me out, and I was reinstated#tc The translation reads הָתְקְנֵת (hotqÿnet, “I was established”) rather than the MT הָתְקְנַת (hotqÿnat, “it was established”). As it stands, the MT makes no sense here. over my kingdom. I became even greater than before. 37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live#tn Aram “walk.” in pride.
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Daniel 4
4
Nebuchadnezzar Confesses God’s Kingdom
1King Nebuchadnezzar,
To the people of every nation and language who dwell in all the earth:
May your prosperity be multiplied. 2I am pleased to declare the signs and wonders that the Most High God has performed for me.
3How great are His signs,
how mighty His wonders!
His kingdom is an eternal kingdom;
His dominion endures from generation to generation.
Nebuchadnezzar’s Dream of a Great Tree
4I, Nebuchadnezzar, was at ease in my house and flourishing in my palace. 5I had a dream, and it frightened me; while in my bed, the images and visions in my mind alarmed me. 6So I issued a decree that all the wise men of Babylon be brought before me to interpret the dream for me. 7When the magicians, enchanters, astrologers,#4:7 Or Chaldeans and diviners came in, I told them the dream, and they could not interpret it for me.
8But at last, into my presence came Daniel (whose name is Belteshazzar after the name of my god, and in whom is the spirit of the holy gods). And I told him the dream: 9“O Belteshazzar, chief of the magicians, I know that the spirit of the holy gods is in you and that no mystery baffles you. So explain to me the visions I saw in my dream, and their interpretation. 10In these visions of my mind as I was lying in bed, I saw this come to pass:
There was a tree in the midst of the land,
and its height was great.
11The tree grew large and strong;
its top reached the sky,
and it was visible
to the ends of the earth.
12Its leaves were beautiful,
its fruit was abundant,
and upon it was food for all.
Under it the beasts of the field found shelter,
in its branches the birds of the air nested,
and from it every creature was fed.
13As I lay on my bed, I also saw in the visions of my mind a watcher,#4:13 Or an angelic watcher or a messenger; also in verses 17 and 23 a holy one, coming down from heaven. 14He called out in a loud voice:
‘Cut down the tree and chop off its branches;
strip off its leaves and scatter its fruit.
Let the beasts flee from under it,
and the birds from its branches.
15But leave the stump with its roots in the ground,
and a band of iron and bronze around it,
in the tender grass of the field.
Let him be drenched with the dew of heaven
and graze with the beasts on the grass of the earth.
16Let his mind be changed from that of a man,
and let him be given the mind of a beast
till seven times pass him by.
17This decision is the decree of the watchers,
the verdict declared by the holy ones,
so that the living will know
that the Most High rules over the kingdom of mankind
and gives it to whom He wishes,
setting over it the lowliest of men.’
18This is the dream that I, King Nebuchadnezzar, saw. Now, Belteshazzar, tell me the interpretation, because none of the wise men of my kingdom can interpret it for me. But you are able, because the spirit of the holy gods is in you.”
Daniel Interprets the Second Dream
19For a time, Daniel, who was also known as Belteshazzar, was perplexed, and his thoughts alarmed him.
So the king said, “Belteshazzar, do not let the dream or its interpretation alarm you.”
“My lord,” replied Belteshazzar, “may the dream apply to those who hate you, and its interpretation to your enemies!
20The tree you saw that grew large and strong, whose top reached the sky and was visible to all the earth, 21whose foliage was beautiful and whose fruit was abundant, providing food for all, under which the beasts of the field lived, and in whose branches the birds of the air nested— 22you, O king, are that tree! For you have become great and strong; your greatness has grown to reach the sky, and your dominion extends to the ends of the earth.
23And you, O king, saw a watcher, a holy one, coming down from heaven and saying:
‘Cut down the tree and destroy it,
but leave the stump with its roots in the ground,
and a band of iron and bronze around it,
in the tender grass of the field.
Let him be drenched with the dew of heaven,
and graze with the beasts of the field
till seven times pass him by.’
24This is the interpretation, O king, and this is the decree that the Most High has issued against my lord the king:
25You will be driven away from mankind, and your dwelling will be with the beasts of the field. You will feed on grass like an ox and be drenched with the dew of heaven, and seven times shall pass you by, until you acknowledge that the Most High rules over the kingdom of mankind and gives it to whom He wishes.
26As for the command to leave the stump of the tree with its roots, your kingdom will be restored to you as soon as you acknowledge that Heaven rules. 27Therefore, may my advice be pleasing to you, O king. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the oppressed. Perhaps there will be an extension of your prosperity.”
The Second Dream Fulfilled
28All this happened to King Nebuchadnezzar. 29Twelve months later, as he was walking on the roof of the royal palace of Babylon, 30the king exclaimed, “Is this not Babylon the Great, which I myself have built by the might of my power as a royal residence and for the glory of my majesty?”
31While the words were still in the king’s mouth, a voice came from heaven: “It is decreed to you, King Nebuchadnezzar, that the kingdom has departed from you. 32You will be driven away from mankind to live with the beasts of the field, and you will feed on grass like an ox. And seven times will pass you by, until you acknowledge that the Most High rules over the kingdom of mankind and gives it to whom He wishes.”
33At that moment the sentence against Nebuchadnezzar was fulfilled. He was driven away from mankind. He ate grass like an ox, and his body was drenched with the dew of heaven, until his hair grew like the feathers of an eagle and his nails like the claws of a bird.
Nebuchadnezzar Restored
34But at the end of those days I, Nebuchadnezzar, looked up to heaven, and my sanity was restored to me. Then I praised the Most High, and I honored and glorified Him who lives forever:
“For His dominion is an everlasting dominion,
and His kingdom endures from generation to generation.
35All the peoples of the earth
are counted as nothing,
and He does as He pleases
with the army of heaven
and the peoples of the earth.
There is no one who can restrain His hand
or say to Him, ‘What have You done?’”
36At the same time my sanity was restored, my honor and splendor returned to me for the glory of my kingdom. My advisers and nobles sought me out, and I was restored to my throne, and surpassing greatness was added to me. 37Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all His works are true and all His ways are just. And He is able to humble those who walk in pride.
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The Holy Bible, Berean Standard Bible, BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee. This text of God's Word has been dedicated to the public domain.