About Daniel

Daniel demonstrates faithfulness in exile while receiving visions of God's sovereignty over all kingdoms of history.

Author: DanielWritten: c. 535 BCReading time: ~5 minVerses: 37
SovereigntyFaithfulnessProphecyKingdomsPersecutionDeliverance

King James Version

Daniel 4

37 verses with commentary

Nebuchadnezzar's Dream of a Tree

Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.

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KJV Study Commentary

Chapter 4 uniquely presents Nebuchadnezzar's first-person testimony: 'Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth.' This royal proclamation format was common in ancient Near Eastern inscriptions. The universal address ('all people, nations, languages') emphasizes the message's global significance. The greeting 'Peace be multiplied unto you' express...
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Ellicott’s Commentary for English Readers

IV. (1) **Peace** . . .—For this mode of address comp. Ezra 4:17; Ezra 7:12. The date of the matter recorded in this chapter cannot be ascertained, as a blank falls upon the last eighteen years of Nebuchadnezzar’s reign. The only facts that occurred during this period, so far as is known, are the terrible form of mania from which the king suffered, by reason of which he was kept under restraint fo...
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Jamieson-Fausset-Brown Bible Commentary

**10. set apart for pollution--**that is, set apart as unclean (Le 18:19).

I thought it good to shew the signs and wonders that the high God hath wrought toward me. I thought: Cald. It was seemly before me

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KJV Study Commentary

Nebuchadnezzar declares his purpose: 'I thought it good to shew the signs and wonders that the high God hath wrought toward me.' The phrase 'signs and wonders' (Aramaic: atha v'timhaya) describes miraculous divine interventions demonstrating God's power. 'The high God' acknowledges supreme divine authority. Critically, these signs were 'toward me'—personal experience, not abstract theology. The ki...
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Ellicott’s Commentary for English Readers

(2) **Signs and wonders.—**Comp. Isaiah 8:18. The appearance of various scriptural phrases in this letter leads us to believe that Daniel must have written it at the king’s request. **The high God.—**Referring to his language (Daniel 3:26).

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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KJV Study Commentary

The king's doxology proclaims: '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.' The exclamatory 'How great...how mighty' expresses wonder and worship. The declaration about God's eternal kingdom directly contrasts with human kingdoms' temporality (Daniel 2:44). Nebuchadnezzar, ruling earth's mightie...
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Jamieson-Fausset-Brown Bible Commentary

**12. forgotten me--**(De 32:18; Jr 2:32; 3:21).

I Nebuchadnezzar was at rest in mine house, and flourishing in my palace:

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KJV Study Commentary

<strong>I Nebuchadnezzar was at rest in mine house, and flourishing in my palace:</strong> This opening establishes Nebuchadnezzar's state before divine judgment—prosperity, security, and self-satisfaction. The Aramaic שְׁלֵה (<em>sheleh</em>, at rest/ease) and רַעְנַן (<em>ra'anan</em>, flourishing/thriving) depict complete contentment and material success. The king had conquered nations, rebuilt...
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Ellicott’s Commentary for English Readers

(4) **Flourishing.—**A word generally employed to signify the growth of trees. Here, no doubt, it is suggested by the dream which follows, and is for that reason selected by Daniel. It may be observed that the LXX. version here, as in Daniel 3:1, gives the eighteenth year as the date. **My palace.**—See Layard’s *Nineveh and Babylon,* p. 506.

Jamieson-Fausset-Brown Bible Commentary

**13. smitten mine hand--**in token of the indignant vengeance which I will execute on thee (see on Eze 21:17).

I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me.

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KJV Study Commentary

This verse introduces Nebuchadnezzar's second prophetic dream, a divine communication that profoundly disturbed the mighty Babylonian king. The Hebrew word for "afraid" (<em>dechal</em>, דְּחַל) in Aramaic conveys intense fear and terror, while "troubled" (<em>behal</em>, בְּהַל) suggests mental confusion and alarm. The phrase "thoughts upon my bed and the visions of my head" employs parallelism t...
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Jamieson-Fausset-Brown Bible Commentary

14. (Eze 21:7).

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.

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KJV Study Commentary

<strong>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.</strong> Nebuchadnezzar's response mirrors his earlier dream in chapter 2—summoning Babylon's entire intellectual and religious establishment to interpret divine revelation. Despite previous failures (2:2-11, where they couldn't tell the dream or ...
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Jamieson-Fausset-Brown Bible Commentary

**15. consume thy filthiness out of thee--**the object of God in scattering the Jews.

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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KJV Study Commentary

The magicians, astrologers, Chaldeans, and soothsayers enter but prove completely unable to interpret Nebuchadnezzar's dream. This failure parallels chapter 2, demonstrating the persistent inadequacy of human wisdom before divine revelation. Despite Babylon's sophisticated intellectual traditions—astronomy, mathematics, divination, and occult practices—these experts encounter a revelation that tra...
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Jamieson-Fausset-Brown Bible Commentary

**16. take thine inheritance in thyself--**Formerly thou wast Mine inheritance; but now, full of guilt, thou art no longer Mine, but thine own inheritance to thyself; "in the sight of the heathen," that is, even they shall see that, now that thou hast become a captive, thou art no longer owned as Mine [Vatablus]. Fairbairn and others needlessly take the Hebrew from a different root, "thou shalt be...
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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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KJV Study Commentary

Daniel's entrance is marked by Nebuchadnezzar noting his Babylonian name Belteshazzar ('Bel protect his life'), which the king explicitly connects to his chief god. Yet Nebuchadnezzar also acknowledges 'the spirit of the holy gods' is in Daniel—a polytheistic interpretation of the Holy Spirit's work. This mixed understanding shows the king's incomplete theological grasp: he recognizes divine enabl...
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Ellicott’s Commentary for English Readers

(8) **At the last.**—On account of his position as the chief of the governors of the wise men, Daniel would not “come in” till last. **Belteshazzar.—**See Note on Daniel 1:7; Introduction, § 6. **The spirit** . . .—He means his own gods, for though he recognised Jehovah to be a “high God,” yet he acknowledged Him only as one out of many.

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.

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KJV Study Commentary

Nebuchadnezzar addresses Daniel as 'master of the magicians'—acknowledging his administrative position over Babylon's wise men (cf. Daniel 2:48) while affirming his unique spiritual capacity. The king's confidence that 'no secret troubleth thee' reflects Daniel's proven track record interpreting chapter 2's dream. This establishes narrative expectation: if anyone can interpret, Daniel can. The phr...
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Ellicott’s Commentary for English Readers

(9) **Troubleth thee.—**Literally, *goadeth thee,* or, *causeth thee this difficulty.*

Jamieson-Fausset-Brown Bible Commentary

**18. dross ... brass--**Israel has become a worthless compound of the dross of silver (implying not merely corruption, but degeneracy from good to bad, Is 1:22, especially offensive) and of the baser metals. Hence the people must be thrown into the furnace of judgment, that the bad may be consumed, and the good separated (Jr 6:29, 30).

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. I saw: Cald. I was seeing

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KJV Study Commentary

Nebuchadnezzar begins recounting his dream vision (חֶזוֹ/<em>chezo</em>, vision/sight) seen 'upon my bed'—emphasizing this was divine revelation during sleep, not waking imagination. The tree 'in the midst of the earth' suggests centrality and prominence, visible to all. Trees frequently symbolize kingdoms or rulers in biblical literature (Ezekiel 31, Psalm 1, Matthew 13:31-32). The phrase 'the he...
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Ellicott’s Commentary for English Readers

(10) **A tree.**—For this symbol of majesty, comp. Ezekiel 31:3, &c. The dream of Cambyses (Herod. i. 108) was of a similar nature.

The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth:

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KJV Study Commentary

The tree's growth ('grew and was strong') and cosmic reach ('height reached unto heaven, sight thereof to the end of all the earth') depicts imperial expansion and universal dominion. The tree touching heaven suggests hubris—aspiring to divine status or autonomy from God, paralleling Babel's tower 'whose top may reach unto heaven' (Genesis 11:4). Being visible 'to the end of all the earth' represe...
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Ellicott’s Commentary for English Readers

(11) **The tree grew.—**It appeared in the vision to grow gradually larger and larger. According to the LXX., “The sun and moon dwelled in it and gave light to the whole earth.” **The sight thereof—***i.e.,* the tree could be seen from the most distant parts of the known world.

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.

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KJV Study Commentary

The tree's leaves were 'fair' (beautiful), its fruit 'much' (abundant), providing food and shelter for all creation. This depicts beneficent empire—Nebuchadnezzar's reign bringing prosperity, peace, and provision to subjects. The beasts, birds, and 'all flesh' being fed represents universal dependence on the king's power and generosity. While this seems positive, it reveals dangerous dependency: w...
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Ellicott’s Commentary for English Readers

(12) **The fruit thereof much.—**By this is implied the great quantity of fruit as well as the largeness of it.

I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven;

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KJV Study Commentary

The dream shifts dramatically: 'a watcher and an holy one came down from heaven.' The term 'watcher' (עִיר/<em>ir</em>, vigilant one) appears only in Daniel 4, designating angelic beings who observe earthly affairs and execute divine judgments. Combined with 'holy one' (קַדִּישׁ/<em>qaddish</em>), this emphasizes the angel's divine commission and moral purity. The descent 'from heaven' signifies d...
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Ellicott’s Commentary for English Readers

(13) **A watcher and a holy one—***i.e.,* a holy one who is watchful; translated “angel” by the LXX., but simply transliterated into “Eir” by Theodotion. The word is used twice by the king, and once by Daniel (Daniel 4:23), but it is to be noticed that the prophet substitutes “the Most High” for the words of the king in Daniel 4:17). We must suppose that Nebuchadnezzar dreamed in a language famili...
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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: aloud: Cald. with might

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KJV Study Commentary

The watcher cries aloud with authoritative command: 'Hew down the tree, cut off his branches, shake off his leaves, scatter his fruit.' This violent imagery depicts comprehensive judgment—not pruning but destruction. Yet remnant remains: 'leave the stump of his roots in the earth.' The stump bound with iron and brass suggests both restraint (preventing regrowth) and preservation (protecting agains...
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Ellicott’s Commentary for English Readers

(14) **Aloud**—*i.e.,* like a king’s herald. (Comp. Daniel 3:4.) **Hew down.**—The plural is here used, implying that several persons are employed in carrying out the order.

Jamieson-Fausset-Brown Bible Commentary

23. From this verse to the end he shows the general corruption of all ranks.

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:

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KJV Study Commentary

The command to bind the stump with iron and brass introduces complex symbolism. The stump represents the preserved core of Nebuchadnezzar's kingdom and person—judgment doesn't completely destroy, leaving possibility for restoration. The binding with metals (iron and brass/bronze) may signify both protection (preventing animals from damaging the stump) and restraint (preventing premature regrowth)....
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Ellicott’s Commentary for English Readers

(15) **The stump.—**The whole tree was not to be destroyed, but just so much was to remain as could produce a new sapling. (Comp. Isaiah 11:1.) As long as the stump remained, it might be hoped that the green branches might shoot forth again. (Comp. Daniel 4:36.) **A band.**—As the vision continues, the typical language is gradually laid aside, and it begins to appear that by the tree a man is inte...
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Jamieson-Fausset-Brown Bible Commentary

**24. land ... not cleansed--**not cleared or cultivated; all a scene of desolation; a fit emblem of the moral wilderness state of the people. **nor rained upon--**a mark of divine "indignation"; as the early and latter rain, on which the productiveness of the land depended, was one of the great covenant blessings. Joel (Joe 2:23) promises the return of the former and latter rain, with the resto...
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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.

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KJV Study Commentary

The transformation intensifies: 'Let his heart be changed from man's, and let a beast's heart be given unto him.' The heart (לֵבַב/<em>lebab</em>) in biblical thought represents the inner person—mind, will, emotions, character. Changing from human to beast heart indicates complete loss of rational faculties, moral consciousness, and social capacity. This isn't merely physical degradation but menta...
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Ellicott’s Commentary for English Readers

(16) Here the metaphor of Daniel 4:15 is entirely discontinued, and a man is mentioned. **Seven times.**—On the use of the number “seven” see Note on Daniel 3:19. The period intended by “time” is very uncertain: from the use of the word in Judges 17:10 it has been inferred that “years” are intended. This is purely conjectural. It is more probable that the word is used to signify some definite peri...
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Jamieson-Fausset-Brown Bible Commentary

**25. conspiracy--**The false prophets have conspired both to propagate error and to oppose the messages of God's servants. They are mentioned first, as their bad influence extended the widest. **prey--**Their aim was greed of gain, "treasure, and precious things" (Ho 6:9; Zep 3:3, 4; Mt 23:14). **made ... many widows--**by occasioning, through false prophecies, the war with the Chaldeans in w...
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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.

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KJV Study Commentary

The dream's interpretation declares: '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.' 'Watchers' and 'holy ones' (Aramaic: irin, wakeful ones; qaddishin, holy/consecrated beings) likely refer to angelic beings participating in God's heavenly council (cf. 1 Kings 22:19...
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Ellicott’s Commentary for English Readers

(17) **By the decree**—*i.e.,* the message to the king rests on this decree or sentence, and it is ascribed to the “watcher,” because to him pertained the execution of the decree. **The demand.—**Comp. Isaiah 44:26. According to the use of the word in Chaldee elsewhere, this can be the only true meaning. The “holy one” makes this request of God, and the carrying out of His decree pertains to the “...
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Jamieson-Fausset-Brown Bible Commentary

**26. Her priests--**whose "lips should have kept knowledge" (Mal 2:7). **violated--**not simply transgressed; but, have done violence to the law, by wresting it to wrong ends, and putting wrong constructions on it. **put no difference between the holy and profane, &amp;c.--**made no distinction between the clean and unclean (Le 10:10), the Sabbath and other days, sanctioning violations of tha...
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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.

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KJV Study Commentary

<strong>This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof</strong>—The king's direct appeal to Daniel after his magicians failed (4:7) reveals both desperation and confidence. Nebuchadnezzar learned from chapter 2 that only Daniel's God reveals mysteries. The phrase "declare the interpretation" (<em>pishra emer</em>, פִּשְׁרָא אֱמַר) uses the ...
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Ellicott’s Commentary for English Readers

(18) **This dream.**—More correctly translated, *This in a dream I saw*—*i.e.,* it was communicated to me in a vision.

Jamieson-Fausset-Brown Bible Commentary

**27. princes--**who should have employed the influence of their position for the people's welfare, made "gain" their sole aim. **wolves--**notorious for fierce and ravening cruelty (Mi 3:2, 3, 9-11; Joh 10:12).

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.

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KJV Study Commentary

Daniel's response to the dream interpretation reveals his character: he's 'astonied' (Hebrew דָּהַם/<em>daham</em>, stunned/appalled) for 'one hour' (brief period), and his thoughts 'troubled him.' This distress isn't due to interpretive difficulty—God had revealed the meaning—but to the message's severity. Daniel must tell the king who had honored and promoted him that devastating judgment approa...
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Ellicott’s Commentary for English Readers

(19) **Hour.**—Literally, *moment.* (Comp. Daniel 3:6.) **To them that** **hate** **thee**.—A delicate way of expressing his hopes for the best. “May that which is implied in the interpretation overtake thine enemies.”

Jamieson-Fausset-Brown Bible Commentary

28. Referring to the false assurances of peace with which the prophets flattered the people, that they should not submit to the king of Babylon (see on Eze 13:10; Eze 21:29; Jr 6:14; 23:16, 17; 27:9, 10).

The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth;

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KJV Study Commentary

Daniel begins interpretation by recounting the dream's opening: the great, strong tree growing until its height reached heaven and visibility extended to earth's ends. This restatement serves multiple rhetorical functions: ensuring accurate understanding, providing time for the king to prepare for interpretation, and establishing the dream's details before explaining their meaning. The repetition ...
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Ellicott’s Commentary for English Readers

(20) It should be noticed that both in this and in the following verse the description of the tree given in Daniel 4:11-12 is curtailed. It was observed that, on the contrary, there was an expansion of details in the interpretation of the former dream. (See Note on Daniel 4:23.)

Jamieson-Fausset-Brown Bible Commentary

**29. The people--**put last, after the mention of those in office. Corruption had spread downwards through the whole community. **wrongfully--**that is, "without cause," gratuitously, without the stranger proselyte giving any just provocation; nay, he of all others being one who ought to have been won to the worship of Jehovah by kindness, instead of being alienated by oppression; especially as...
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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:

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KJV Study Commentary

Daniel continues recounting: the tree's leaves were fair, fruit abundant, providing food for all; beasts and birds finding shelter and sustenance under and within it. This section emphasizes the tree's beneficent character—not merely tall and visible, but productive and nurturing. The universal scope ('meat for all') depicts empire-wide prosperity under Nebuchadnezzar's reign. This makes the comin...
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Jamieson-Fausset-Brown Bible Commentary

**30. the hedge--**the wall (see on Eze 13:5); image for leading the people to repentance. **the gap--**the breach (Psa 106:23); image for interceding between the people and God (Ge 20:7; Ex 32:11; Nu 16:48). **I found none--**(Jr 5:1)--not that literally there was not a righteous man in the city. For Jeremiah, Baruch, &amp;c., were still there; but Jeremiah had been forbidden to pray for the ...
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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.

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KJV Study Commentary

Daniel delivers the interpretation's climax with directness and clarity: '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.' The identification is unambiguous—Nebuchadnezzar is the tree. Daniel acknowledges the king's genuine greatness ('grown and become strong') without flattery or exaggeration. Th...
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Ellicott’s Commentary for English Readers

(22) This gives us to understand that Nebuchadnezzar had arrived at the zenith of his power. The extent of his dominions may be estimated with tolerable accuracy as follows:—Northwards he possessed Armenia, and a considerable portion of Asia Minor; in the west, Syria, and at one time Egypt; southwards, his power reached the Persian Gulf; while in the east, the Medes and Elamites were subject to hi...
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Jamieson-Fausset-Brown Bible Commentary

**31. their own way ... recompensed upon their heads--**(Eze 9:10; 11:21; 16:43; Pr 1:31; Is 3:11; Jr 6:19).

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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KJV Study Commentary

Daniel recounts the dream's judgment section: the holy watcher descending from heaven commanding the tree's destruction while preserving the stump, binding it with iron and brass. He reiterates the transformation—dwelling with beasts, wetness from heaven's dew, eating grass with cattle, heart changed from man to beast for seven times. This careful recounting ensures the king understands what's com...
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Ellicott’s Commentary for English Readers

(23) **Destroy it.**—Observe how, in this verse, these words stand for the whole of the latter part of Daniel 4:14.

This is the interpretation, O king, and this is the decree of the most High, which is come upon my lord the king:

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KJV Study Commentary

Daniel identifies the dream's source and interpretation: 'This is the decree of the most High, which is come upon my lord the king.' The Aramaic גְּזֵרַת עִלָּאָה (<em>gezerat illaya</em>, decree of the Most High) emphasizes divine sovereignty—this isn't fate, natural consequence, or human judgment, but God's authoritative decision. The title 'Most High' (עִלָּי/<em>illay</em>) appears repeatedly ...
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Ellicott’s Commentary for English Readers

(24) **Which is come upon.—**See Note on Daniel 4:13.

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.

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KJV Study Commentary

Daniel details the judgment: expulsion from human society, dwelling with beasts, eating grass like oxen, wetness from heaven's dew, and passage of seven times—all 'till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.' This final clause reveals judgment's purpose: not vindictive punishment but pedagogical discipline. God aims to teach Nebuchadnezzar t...
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Ellicott’s Commentary for English Readers

(25) **They shall drive thee.—**The third person plural verb in the active with an impersonal subject frequently stands for the second person singular passive. Thus these words mean “thou shalt be driven.” (Comp. Luke 16:9.)

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 23 Eze 23:1-49. Israel's and Judah's Sin and Punishment Are Parabolically Portrayed under the Names Aholah and Aholibah. The imagery is similar to that in the sixteenth chapter; but here the reference is not as there so much to the breach of the spiritual marriage covenant with God by the people's idolatries, as by their worldly spirit, and their trusting to alliances with the heathen fo...
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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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KJV Study Commentary

The command to leave the tree's stump indicates preservation amidst judgment: 'thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.' This promise provides hope—the judgment is temporary, not permanent; restoration follows repentance. The phrase 'thy kingdom shall be sure unto thee' guarantees that though Nebuchadnezzar loses kingdom temporarily, he'll reg...
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Ellicott’s Commentary for English Readers

(26) **They commanded—***i.e.,* the watchers. We observe, however, in Daniel 4:13 that the command is only ascribed to one of the watchers. This makes it appear that they form a council in which one acts in behalf of all. **Thy kingdom.**—To make the sense plain we must supply before this word, “The interpretation of it is,” or some sentence to that effect. **Shall be sure.**—Literally, *shall ari...
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Jamieson-Fausset-Brown Bible Commentary

3. Even so early in their history as their Egyptian sojourn, they committed idolatries (see on Eze 20:6-8; Joshua 24. 14). **in their youth--**an aggravation of their sin. It was at the very time of their receiving extraordinary favors from God (Eze 16:6, 22). **they bruised--**namely, the Egyptians.

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. a lengthening: or, an healing of thine error

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KJV Study Commentary

Daniel's counsel "break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor" offers a remarkable prescription for averting divine judgment. The Aramaic <em>peraq</em> (פְּרַק, "break off") means "to tear away" or "sever completely," indicating decisive repentance, not gradual reformation. "Thy sins" and "thine iniquities" use parallel terms emphasizing both specific tr...
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Ellicott’s Commentary for English Readers

(27) **Break off.—**The metaphor is taken from a refractory beast casting off the yoke. (Comp. Genesis 27:40, where it is foretold that Esau’s posterity shall “break off” the yoke of Jacob.) In Chaldee the word is used for the most part in the sense of putting on one side. Daniel therefore counsels the king to rebel against his sins, such as pride, harshness, and cruelty towards his captives, and ...
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Jamieson-Fausset-Brown Bible Commentary

**4. Aholah--**that is, "Her tent" (put for worship, as the first worship of God in Israel was in a tent or tabernacle), as contrasted with Aholibah, that is, "My tent in her." The Beth-el worship of Samaria was of her own devising, not of God's appointment; the temple-worship of Jerusalem was expressly appointed by Jehovah, who "dwelt" there, "setting up His tabernacle among the people as His" (E...
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All this came upon the king Nebuchadnezzar.

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KJV Study Commentary

A time marker—'all this came upon the king Nebuchadnezzar'—confirms the prophecy's fulfillment. The phrase emphasizes comprehensive execution: not partial or symbolic, but complete realization of every detail Daniel predicted. This vindicated both Daniel's prophetic gift and God's sovereign control over history. The verse introduces narrative transition from prediction to fulfillment, heightening ...
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Jamieson-Fausset-Brown Bible Commentary

**5. when ... mine--**literally, "under Me," that is, subject to Me as her lawful husband. **neighbours--**On the northeast the kingdom of Israel bordered on that of Assyria; for the latter had occupied much of Syria. Their neighborhood in locality was emblematical of their being near in corruption of morals and worship. The alliances of Israel with Assyria, which are the chief subject of reprob...
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At the end of twelve months he walked in the palace of the kingdom of Babylon. in: or, upon

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KJV Study Commentary

The timing is specified: twelve months after the prophecy. This grace period gave Nebuchadnezzar a year to repent—Daniel had urged him to break off sins by righteousness (v.27). Yet the king apparently remained unchanged. The setting—'walking in the palace of the kingdom of Babylon'—places the king in the very center of his pride: surveying his magnificent building projects, reveling in his achiev...
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Ellicott’s Commentary for English Readers

(29) **Twelve months—***i.e.,* counting from the time of the vision. Sufficient time for repentance was mercifully granted to the king. **Palace of the kingdom of Babylon.—**He had palaces in other towns. Daniel lays a stress upon the fact that this occurred in the town of Babylon. Nebuchadnezzar, the golden head of the image, was in the very centre of his dominions, in his own proud capital, when...
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Jamieson-Fausset-Brown Bible Commentary

**6. blue--**rather, "purple" [Fairbairn]. As a lustful woman's passions are fired by showy dress and youthful appearance in men, so Israel was seduced by the pomp and power of Assyria (compare Is 10:8). **horsemen--**cavaliers.

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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KJV Study Commentary

Nebuchadnezzar's statement "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?" epitomizes human pride at its zenith. The triple emphasis on self—"I have built," "my power," "my majesty"—excludes any acknowledgment of divine providence or blessing. The phrase "for the house of the kingdom" reflects ancient Near East...
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Ellicott’s Commentary for English Readers

(30) **Great Babylon.—**The area of Babylon is said to have been 200 square miles. It was surrounded by walls 85 feet in width, 335 feet high. In these were brazen gates leading to various terraces which faced the river Euphrates. Within the walls the city was laid out in smaller towns, separated from each other by parks and plantations and gardens; in fact, it is stated that corn sufficient for t...
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Jamieson-Fausset-Brown Bible Commentary

**7. all their idols--**There was nothing that she refused to her lovers.

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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KJV Study Commentary

Immediate judgment follows the boast: '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 timing—'while the word was in the king's mouth'—emphasizes the direct connection between prideful speech and divine response. The 'voice from heaven' represents direct divine intervention. The dec...
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Ellicott’s Commentary for English Readers

(31) **A voice.**—By this he would be reminded of his dream (Daniel 4:14), when he heard the watcher “cry aloud.”

Jamieson-Fausset-Brown Bible Commentary

**8. whoredoms brought from Egypt--**the calves set up in Dan and Beth-el by Jeroboam, answering to the Egyptian bull-formed idol Apis. Her alliances with Egypt politically are also meant (Is 30:2, 3; 31:1). The ten tribes probably resumed the Egyptian rites, in order to enlist the Egyptians against Judah (2Ch 12:2-4).

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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KJV Study Commentary

The judgment's terms specify: '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.' The reduction from king to beast represents complete humiliation of human pride. 'Seven times' li...
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Ellicott’s Commentary for English Readers

(32) **They shall drive thee.—**This verse is only slightly abridged from Daniel 4:25 by the omission of the clause “they shall wet thee with the dew of heaven.”

Jamieson-Fausset-Brown Bible Commentary

9. God, in righteous retribution, turned their objects of trust into the instruments of their punishment: Pul, Tiglath-pileser, Esar-haddon, and Shalmaneser (2Ki 15:19, 29; 17:3, 6, 24; Ezr 4:2, 10). "It was their sin to have sought after such lovers, and it was to be their punishment that these lovers should become their destroyers" [Fairbairn].

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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KJV Study Commentary

Immediate fulfillment follows: '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.' The phrase 'the same hour' emphasizes instantaneous judgment. The physical details—eating grass, wet with dew, overgrown hair ...
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Ellicott’s Commentary for English Readers

(33) **The thing fulfilled.—**The malady of Nebuchadnezzar has frequently formed the subject of discussion, and it is now for the most part agreed that it was a form of mania known as *lycanthropy.* The peculiar features of it mentioned in this verse are partially connected with the life which the sufferer’s delusion forced him to lead. It appears, however, from the account in Daniel, that he reta...
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Jamieson-Fausset-Brown Bible Commentary

**10. became famous--**literally, "she became a name," that is, as notorious by her punishment as she had been by her sins, so as to be quoted as a warning to others. **women--**that is, neighboring peoples.

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:

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KJV Study Commentary

The phrase "at the end of the days" refers to the conclusion of Nebuchadnezzar's seven-year period of insanity (the "seven times" of v. 32), during which he lived like an animal, eating grass and exposed to weather until "his hairs were grown like eagles' feathers, and his nails like birds' claws" (v. 33). The king's restoration began when "I lifted up mine eyes unto heaven," a gesture symbolizing...
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Ellicott’s Commentary for English Readers

(34) **Lifted up mine eyes.—**A sign of seeking help from heaven, as Psalm 123:1. By his “understanding” is not meant his consciousness so much as his sense of personality, which had been lost for a time. **Whose dominion** . . .—These words, like those in Daniel 4:3, recall Psalm 145:13; and the next verse is not unlike Isaiah 40:17; Isaiah 43:13; Isaiah 43:21. It is hard to suppose that the king...
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Jamieson-Fausset-Brown Bible Commentary

11. Judah, the southern kingdom, though having the "warning" (see on Eze 23:10) of the northern kingdom before her eyes, instead of profiting by it, went to even greater lengths in corruption than Israel. Her greater spiritual privileges made her guilt the greater (Eze 16:47, 51; Jr 3:11).

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?

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KJV Study Commentary

The king's theological declaration demonstrates transformed understanding: '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?' This radical theology relativizes all human importance ('reputed as nothing') while asserting absolute...
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Jamieson-Fausset-Brown Bible Commentary

12. (Eze 23:6, 23). **most gorgeously--**literally, "to perfection." Grotius translates, "wearing a crown," or "chaplet," such as lovers wore in visiting their mistresses.

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.

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KJV Study Commentary

Restoration culminates in full recovery: '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.' The timing 'at the same time' links spiritual transformation with practical restoration. The fourfold return...
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Ellicott’s Commentary for English Readers

(36) **For the glory.—**He means that the splendour returned, so as to increase the honour and glory of his reign.

Jamieson-Fausset-Brown Bible Commentary

**13. one way--**both alike forsaking God for heathen confidences.

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.

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KJV Study Commentary

Nebuchadnezzar's concluding testimony represents the chapter's theological climax: "Now I Nebuchadnezzar praise and extol and honour the King of heaven." The threefold affirmation—"praise" (<em>meshabbeach</em>, מְשַׁבֵּחַ, to commend), "extol" (<em>merommem</em>, מְרוֹמֵם, to lift up or magnify), and "honour" (<em>mehadar</em>, מְהַדַּר, to glorify)—emphasizes comprehensive worship using multiple...
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Ellicott’s Commentary for English Readers

(37) **The King of heaven.—**How far the king arrived at a belief in one God is not clear. There may be noticed, however, a progress in his spiritual character, effected by the grace of God, after each of the interviews which he held with the prophet. At first (Daniel 2:26) his belief was no higher than that which a heathen has in his own superstitions. This develops (Daniel 2:47) into a belief th...
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Jamieson-Fausset-Brown Bible Commentary

**14. vermilion--**the peculiar color of the Chaldeans, as purple was of the Assyrians. In striking agreement with this verse is the fact that the Assyrian sculptures lately discovered have painted and colored bas-reliefs in red, blue, and black. The Jews (for instance Jehoiakim, Jr 22:14) copied these (compare Eze 8:10).

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