VERSE 1 Nebuchadnezzar the king to all the peoples, nations, and men of every language that live in all the earth (a['r>a;-lk'B. Î!yrIy>d'Ð ¿!yrIa]d'À-yDI aY"n:V'liw> aY"m;au aY"m;m.[;-lk'l. aK'l.m; rC;n<d>k;Wbn> [proper noun Neb + noun m.s.w/art. melek + prep. l w/noun m.s.constr. kol all + noun m.p.w/art. am "peoples" + noun f.p.w/art. ummah nation + waw w/prep. l w/noun f.p.w/art. lishshan language + rel. di + Peal part.m.p.abs. dur dwell + prep. b w/noun m.s.constr. kol all + noun f.s.w/art. ara earth]): "May your peace abound [aGEf.yI !Akm.l'v. [noun m.s.constr.w/2.m.p.suff. shelam welfare, prosperity; "peace" + Peal impf.3.m.s. jussive in meaning sega grow great; similar to the NT: "Peace be multiplied to you"])!

VERSE 2 "It has seemed good to me to declare the signs and wonders which the Most High God has done for me (hy"w"x]h;l. ym;d'q' rp;v. Îha'L'[iÐ ¿ay"L'[iÀ ah'l'a/ yMi[i db;[] yDI aY"h;m.tiw> aY"t;a' [noun m.p.w/art. at signs; similar to the Heb. ot + waw w/noun m.p.w/art. temah wonder; the cognate verb in Heb "tamah" has the sense of "be astonded"; these two words = Heb. "ot" and "mopet" + rel di "which" + Peal perf.3.m.s. abad be performed; "has done" + prep.w/3.m.s.suff. im with; "for me" + noun m.s.w/art. elah God + adj.m.s.w/art. illay the highest, the Most high + Peal perf.3.m.s. shepar be fair; "It has seemed good" + prep. qadam before + prep. l w/Haphel infin.constr. hawah explain; "to declare"]).

VERSE 3 "How great are His signs (!ybir>b.r; hm'K. yhiAta' [noun m.p.constr.w/3.m.s.suff. at sign + prep. k w/interj. mah what? how? + adj.m.p.abs. rabh great] And how mighty are His wonders [!ypiyQit; hm'K. yhiAhm.tiw> [waw w/noun m.p.constr.w/3.m.s.suff. temah wonder + prep. k w/interj. mah how? + adj.m.p.abs. teqqip strong] ! His kingdom is an everlasting kingdom [~l;[' tWkl.m; HteWkl.m; [noun f.s.constr.w/3.m.s.suff. malku kingdom + noun f.s.constr. malku + noun m.s.abs. alam perpetuity; "everlasting"] And His dominion is from generation to generation [rd'w> rD'-~[i HnEj'l.v'w> [waw w/noun m.s.constr.w/3.m.s.suff. sholtan dominion + prep. im with; "from" + noun m.s.abs. dar generation + noun m.s.abs. dar generation]).

ANALYSIS: VERSES 1-3

1. This chapter recounts Nebuchadnezzar’s 2^nd dream, his seven years of divine discipline, his conversion to the Most High God of Israel, his witness to all of this before the nations, and his fabulous personal prosperity.
2. This chapter was written by his Nebs and is the only writing in the OT attributed to a Gentile.
3. Daniel, of course, was inspired of God to include this momentous episode in his book.
4. The timeframe for these events is sometime shortly after the captivity of 587/6 BC.
5. The events of the first three chapter took place before the destruction of Jerusalem and the forced exile of the surviving population.
6. So between c.602BC (1^st dream) and 587 BC is 15 years.
7. Nebuchadnezzar died in 556 BC (the kingdom fell to the Persians in 539 BC).
8. Some 30 years after the sack of Jerusalem.
9. So in this time frame he suffered the seven years of exile from which he returned to power over the empire he had founded.
10. The events recorded here took place sometime between 587 and his death in 556BC.
11. Verses 1-3 and v.37 form an envelope around the events recorded in vv. 4-36 that led to his conversion from paganism to the monotheism of Daniel.
12. Chapters two and three were designed to awake Nebuchadnezzar’s positive volition at God-consciousness.
13. He received by personal witness incontrovertible proof that the God of Daniel was unique and superior with respect to His omniscience (chp. 2) and omnipotence (chp. 3).
14. Yet, like the Saul of Tarsus he was stubborn and required a traumatic experience to bring him to repentance.
15. This chapter contains the worldwide proclamation of his faith in "the Most High God."
16. He composed this letter sometime after his conversion and restoration and sent it to all corners of his domain as seen in the opening words "...to all the peoples, nations, and men of every language that live in all the earth."
17. He greets them in a kindly fashion rather than in a boastful manner typical of monarchs of the time.
18. The words "May your prosperity abound!" represents a genuine wish for his subjects.
19. Nebuchadnezzar now looks a people differently.
20. He shows compassion and kindness.
21. Whether true "peace" abounds depends on each individual and his/her willingness to take his testimony to heart.
22. Obviously, his wish for his subjects went mostly unfulfilled as negative volition has an amazing capacity to ignore the truth.
23. In v.3 he extols his new God in a way that does not reflect the superficiality of his previous encounters with the living and true God.
24. Before he had spoken words that were in themselves on point but he himself did not repent of his pagan affections (2:47; 3:28).
25. Each of those instances were accompanied with silly actions on his part that can be attributed to the ignorance within (2:47; 3:29).
26. With this experience there are no goofy actions only words that no one could reasonably fault.
27. Despite the evidence of this chapter, most conservative commentators take the position that he remains superficial and that his conversion was short of saving faith.
28. Yet, in v.3 we have a tribute to the kingdom of God that demands at least a rudimentary appreciation of the Plan of God as revealed in the dream-visions of chapter two.
29. First he extols God’s "signs and wonders."
30. This means he believed in their import rather than just being wowed-out at their performance.
31. "Signs" are portents or indicators of spiritual reality.
32. We should not assume that Nebuchadnezzar did not act upon these indicators.
33. There were signs connected with his 1^st and 2^nd supernatural experiences as well as his 3^rd experience.
34. He praises God for their greatness v.3a.
35. He speaks to the omnipotence of God in v.3b.
36. Here he calls them "wonders" or phenomena that excites the imagination of those witnessing them.
37. The ministry of Jesus’ early followers were accompanied by "signs and wonders" (Acts.5:12; Heb.2:4).
38. "Signs and wonders" were associated with the Exodus (Acts.7:36).
39. Positive volition comes to realize their import, as was the case with his Nebs.
40. In lines 3 and 4 Nebuchadnezzar pays tribute to God’s kingdom as being one that is "everlasting" and operative "from generation to generation."
41. This picks up on the information Daniel supplied him with in the dream of chapter two (2:44).
42. To say he did not understand the significance of this kingdom is to render his testimony fake.
43. He believed in this coming kingdom and its present operations in the affairs of state.
44. He wanted in the worst way to understand the dream and this includes the part about the mysterious "stone [that] was cut without hands [that] struck the image" and pulverized it growing into a "great mountain that filled the whole earth" (Dan.2:35, 44).
45. He came to believe in the underlying principles that make this kingdom of God what it is and will develop into.
46. For some reason the MT joins the first three verses of this chapter at the end of chapter 3, as if connecting it with the episode of the fiery furnace rather than the dream of this chapter.
47. But it is very evident that these three verses furnish an appropriate introduction to the narrative that follows.
48. As stated above, verse 3 serves with v.37 as an envelope enclosing the narrative in this chapter.

VERSE 4 "I, Nebuchadnezzar, was at ease in my house and flourishing in my palace (ylik.yheB. !n:[.r;w> ytiybeB. tywEh] hlev. rC;n<d>k;Wbn> hn"a] [pro.1c.s. ana I + proper noun Neb + adj.m.s.abs. sheleh at ease + Peal perf.1c.s. hasa come to pass; "was" + prep. b w/noun m.s.constr.w/1c.s.suff. bayit house + waw w/adj.m.s.abs. ra-anan flourishing + prep. b w/noun m.s.constr.w/1c.s.suff. hekal palace; this word is also used in Hebrew and is a loan word from the Sumerian via Akkadian]).

VERSE 5 "I saw a dream and it made me fearful (ynIN:lix]d;ywI tyzEx] ~l,xe [noun m.s.abs. chelem dream + Peal perf.1c.s. chazah see + waw w/Pael impf.3.m.s.w/1c.s.suff. dechal to fear]; and these fantasies as I lay on my bed and the visions in my mind kept alarming me (ynIN:luh]b;y> yviare ywEz>x,w> ybiK.v.mi-l[; !yrIhor>h;w> [waw noun m.p.abs. harhor image, mental picture; "fantasies" + prep. al upon + noun m.s.constr.w/1c.s.suff. mishkab bed + waw w/noun m.p.constr. chezu vision + noun m.s.constr.w/1c.s.suff. resh head + Pael impf.3.m.p.w/1c.s.suff. behal alarm]).

ANALYSIS: VERSES 4-5

1. These verse (which appear in the MT as 4:1-2) provide the setting for the narrative¾ the apparent security and prosperity of the king after vanquishing his enemies.
2. Among these were the Egyptians under Hophra in 588-87 BC [2Kgs.24:7] and the destruction of Jerusalem in 587-586.
3. Presumably the events of this chapter took place some eight or nine years before the end of the siege of Tyre (H.W.F. Saggs, The Greatness That Was Babylon [New York: Mentor, 1908], p.148 estimates that the siege ended in 571 BC; See Ezek.26:7, which foretold this major effort against the Phoenician capital.)
4. This would allow for a seven year interval of mental illness, during which no major military operations were undertaken¾ say from 582 to 575.
5. Perhaps it was in 583 that Nebuchadnezzar had his dream, with its unsettling prediction.
6. Here in his proclamation to the nations he fully admits that the dream "terrified" him.
7. His victory over the Egyptians and the Jews explains the two adjectives "at ease" and "flourishing."
8. The peace that the cosmos gives is easily shattered and this is what happened to the king while he was sleeping in his royal palace.

VERSE 6 "So I gave orders to bring into my presence all the wise men of Babylon (lb,b' ymeyKix; lkol. ym;d'q' hl'['n>h;l. ~[ej. ~yfi yNImiW [waw w/prep. min w/1c.s.suff. "So I" + Peil perf.3.m.s. sum set; "gave" + noun m.s.abs. te-em command; "orders" + prep. l w/Haphel infin.constr. alal come in; "to bring" + prep. qadam w/1c.s.suff. before; "into my presence" + prep. l w/noun m.s.abs. kal all + noun m.p.constr. chakkim wise men + proper noun abs. Babel] that they might make known to me the interpretation of the dream [ynIN:[ud>Ahy> am'l.x, rv;p.-yDI [rel di that + noun m.s.abs. peshar interpretation + noun m.s.w/art. chelem dream + Haphel impf.3.m.p.w/1c.s.suff. yeda know; "might make known"]).

VERSE 7 "Then the magicians, the conjurers, the Chaldeans and the diviners came in and I related the dream to them (!Ahymed'q\ hn"a] rm;a' am'l.x,w> aY"r;z>g"w> ÎyaeD'f.K;Ð ¿ayED'f.K;À aY"p;v.a' aY"m;jur>x; Î!yLi['Ð ¿!ylil]['À !yId;aBe [prep. b w/adv. edayn then + Peal part.m.p.abs. ala come in; "came in" + noun m.p.w/art. chartom magican + noun m.p.w/art. ashap conjurer + noun abs. w/art. kasheday Chaldeans + waw w/Peal part.m.p.w/art. gezar cut, determine; "diviners" + waw w/noun m.s.w/art. chelem dream + Peal part.m.s.abs. amar relate + pro.1c.s ana I + noun m.p.constr.w/3.m.p.suff. qadam "to them"], but they could not make its interpretation known to me [yli !y[id>Ahm.-al' Hrev.piW [waw w/noun m.s.constr.w/3.m.s.suff. peshar interpretation + neg. la + Haphel part.m.p.abs. yeda know + prep. l w/1c.s.suff. "to me"]).

ANALYSIS: VERSES 6-7

1. Following the usual protocol (2:2) Neb summoned the intellectual classes including the astrologer-priests ("Chaldeans" here as employed in chp. 2) to solve the dream.
2. But on this occasion he chose to supply the contents of his dream rather than make them relate its contents.
3. Even so, they were unable to provide him with an interpretation.
4. In publishing this fact to the nations the witness is that the wise men of the religio-political castes are worthless in the face of genuine divine revelation.

VERSE 8 "But finally Daniel came in before me, whose name is Belteshazzar according to the name of my god (HBe !yviyDIq; !yhil'a/-x;Wr ydIw> yhil'a/ ~vuK. rC;av;j.l.Be Hmev.-yDI laYEnID' ym;d'q' l[; !yrex\a' d[;w> [waw w/prep. ad until + adj.m.s.abs. ochoran another + Peal perf.3.m.s. alal come in; "came" + prep. w/1c.s.suff. dadam before + proper noun Daniel + rel. di + noun m.s.constr.w/3.m.s.suff. shum name + proper noun Belteshazzar + prep. k w/noun m.s.abs. shum name + noun m.s.constr.w/1c.s.suff. elah god], and in whom is a spirit of the holy gods; and I related the dream to him, saying [trem.a; yhiAmd'q' am'l.x,w> HBe !yviyDIq; !yhil'a/-x;Wr ydIw> [waw w/rel. di + noun both s.abs. ruach spirit + noun m.p.abs. elah gods + adj.m.p.abs. qaddish saints; "holy" + prep. b w/3.m.s.suff. "in whom" + waw w/noun m.s.w/art. chelem dream + prep.w/3.m.s.suff. qadam "to him" + Peal perf.1c.s. amar related]),

VERSE 9 'O Belteshazzar, chief of the magicians (aY"m;jur>x; br; rC;av;j.l.Be [proper noun Beltshazzar + adj.m.s.abs. rab great; "chief" + noun m.p.w/art. chartom magician-astrologer], since I know that a spirit of the holy gods is in you and no mystery baffles you [%l' snEa'-al' zr'-lk'w> %B' !yviyDIq; !yhil'a/ x;Wr yDI t[ed>yI hn"a] yDI [rel. di + pro.1c.s. ana I + Peal perf.1c.s. yeda know + rel. di + noun both s.abs. ruach spirit + noun m.p.abs. elah gods + adj.m.p.abs. qaddish saints; "holy" + prep. b w/2.m.s.suff. "in you" + waw w/noun m.s.constr. kal all + noun m.s.abs. raz secret + neg. la + Peal part.m.s.abs. anas oppress; "baffles + prep. l w/2.m.s.suff.], tell me the visions of my dream which I have seen, along with its interpretation [rm;a/ Hrev.piW tyzEx]-ydI ymil.x, ywEz>x, [noun m.p.constr. chezu vision + noun m.s.constr.w/1c.s.suff. chelem dream + rel di + Peal perf.1c.s. chaza see + waw w/noun m.s.constr.w.3.m.s.suff. peshar interpretation + Peal imper.m.s. amar relate; "tell"]).

ANALYSIS: VERSES 8-9

1. Nebuchadnezzar reports the events of this life-changing episode as they happened.
2. For some reason Daniel "chief of the magicians" did not make an appearance until after the wise men of Babylon had their chance to interpret the dream.
3. This is not a little remarkable since he would have been among the very first to be informed of Nebs dream.
4. He probably held back so he could see how God was going to use him and to maintain an appropriate distance from his pagan associates.
5. Neb introduces Daniel to his worldwide pagan audience as "Daniel...[and] Belteshazzar according to the name of my God."
6. Neb is careful to report the details as they actually happened rather than report it from the vantagepoint of one who is a convert to the God of Daniel.
7. Form Nebuchadnezzar’s post conversion perspective Daniel was one who was "endowed with a spirit of the holy gods."
8. Again, he reports the events leading up to his conversion according to his pagan frame of reference.
9. He allows his audience to draw their own conclusions according to their volition.
10. As with the wise men that proceeded him into the throne room, Daniel is told the dream separately and personally by the king.

VERSE 10 'Now these were the visions in my mind as I lay on my bed (ybiK.v.mi-l[; yviare ywEz>x,w> waw w/noun m.p.constr. chazu vision + noun m.s.constr.w/1c.s.suff. resh head + prep. al upon + noun m.s.constr.w/1c.s.s.uff. mishkab bed]: I was looking, and behold, there was a tree in the midst of the earth and its height was great [ayGIf; HmeWrw> a['r>a; aAgB. !l'yai Wla]w: tywEh] hzEx' [Peal part.m.s.abs. chaza see; "looking" + Peal perf.1c.s. hawa come to pass; "there was" + waw w/interj. alu behold + noun m.s.abs. elan tree + noun f.s.w/art. ara earth + waw w/noun m.s.constr.w/3.m.s.suff. rum height + adj.m.s.abs. saggi great, much]).

VERSE 11 'The tree grew large and became strong And its height reached to the sky, And it was visible to the end of the whole earth (a['r>a;-lK' @Asl. HteAzx]w: aY"m;v.li ajem.yI HmeWrw> @qit.W an"l'yai hb'r> [Peal perf.3.m.s. reba grow great + noun m.s.w/art. elan tree + waw w/Peal perf.3.m.s. teqep grow strong + waw w/noun m.s.constr.w/3.m.s.suff. rum height + Peal impf.3.m.s. meta reach + prep. l w/noun m. dual w/art. shemayin heaven + waw w/noun f.s.constr.w/3.m.s.suff. chezu appeance, vision; "visible" + prep. l w/noun m.s.abs. sop end + noun m.s.constr. kal all + noun f.s.w/art. ara earth]).

VERSE 12 'Its foliage was beautiful and its fruit abundant (ayGIf; HBen>aiw> ryPiv; HyEp.[' [noun m.s.constr.w/3.m.s.suff. opi foliage + adj.m.s.abs. shappir beautiful + waw w/noun m.s.constr.w/3.m.s.suff. eb fruit + adj.m.s.abs. saggi much; "abundant"], And in it was food for all [Hbe-aL'kol. !Azm'W [waw w/noun m.s.abs. mazon food + prep. l w/noun m.s.w/art. kol all + prep. b w/3.m.s.suff.]. The beasts of the field found shade under it [ar'B' tw:yxe llej.T; yhiAtxoT. [prep. tehot under + Aphel impf.3.f.s telal have shade + noun f.s.constr. chesa beast + noun m.s.w/art. bar field], And the birds of the sky dwelt in its branches [aY"m;v. yreP]ci Î!r'Wdy>Ð ¿!Wrduy>À yhiApn>[;b.W [waw w/prep. b w/noun m.p.constr.w/3.m.s.suff. anaph bough; "branches" + Peal impf.3.m.p. dur dwell + noun f.p.constr. sippar bird + noun m. dual w/art. shemayin sky], And all living creatures fed themselves from it [ar'f.Bi-lK' !yzIT.yI HNEmiW [waw w/prep.w/3.m.s.suff. min "from it" + Hithaphel impf.3.m.s. zun feed + noun m.s.constr. kol all + noun m.s.w/art. besar flesh; "living creatures"]).

Scene Two: Judgement Befalls the Tree (vv. 13-16)

VERSE 13 'I was looking in the visions in my mind as I lay on my bed (ybiK.v.mi-l[; yviare ywEz>x,B. tywEh] hzEx' [Peal part.m.s.abs. chazah see; "looking" + Peal perf.1c.s. hawa come to pass; "was" + prep. b w/noun m.p.constr.chazu vision + noun m.s.constr.w/1c.s.suff. resh head + prep. al upon + noun m.s.cnstr.w/1c.s.suff. mishkab bed], and behold, an angelic watcher, a holy one, descended from heaven txin" aY"m;v.-!mi vyDIq;w> ry[i Wla]w: [waw w/interj. alu behold + noun m.s.abs. ir watchful (i.e. an angel) + waw w/adj.m.s.abs. qaddish saint; "holy one" + prep. min + noun m. dual w/art. shemayin heaven + Peal part.m.s.abs. nehet descend]).

VERSE 14 'He shouted out and spoke as follows (rm;a' !kew> lyIx;b. areq' [Peal part.m.s.abs. qera call + prep. b w/noun m.s.abs. chayil strength w/preceding "shouted out" + waw w/adv.ken "as follows" + Peal part.m.s.abs. amar say; "spoke"]: "Chop down the tree and cut off its branches [yhiApn>[; WcCiq;w> an"l'yai WDGO [Peal imper.m.p. gedad + noun m.s.w/art. elan tree + waw w/Pael imper.m.p. qasas cut off + noun m.p.constr.w/3.m.s.suff. anap bough], Strip off its foliage and scatter its fruit [HBen>ai WrD;b;W HyEp.[' WrT;a; [Aphel imper.m.p. netar strip off (leaves) + noun m.s.constr.w/3.m.s.suff. opi foliage + waw w/Pael imper.m.p. debar scatter + noun m.s.constr.w/3.m.s.suff. eb fruit]; Let the beasts flee from under it [yhiATx.T;-!mi at'w>yxe dnUT. HBen>ai [Peal imper.3.f.s.juss. nud flee + noun f.s.w/art. chesah beast + prep. min from w/prep.w/3.m.s.suff. tehot under] And the birds from its branches [yhiApn>[;-!mi aY"r;P.ciw> [waw w/noun f.p.w/art. sippar bird + prep. min w/noun m.p.constr.w/3.m.s.suff. anap branch]).

VERSE 15 "Yet leave the stump with its roots in the ground (Wqbuv. a['r>a;B. yhiAvr>v' rQ;[i ~r;B. [conj. beram nevertheless + noun m.p.constr. iqqar stump + noun m.p.constr.w/3.m.s.suff. sheresh root + prep. b w/noun f.s.w/art. ara earth, ground + Peal imper.m.p. shebaq leave, let alone], But with a band of iron and bronze around it In the new grass of the field [ar'b' yDI aa't.dIB. aa't.dIB. vx'n>W lz<r>p;-yDI rWsa/b,W [waw w/prep. b w/noun m.p.abs. esur bond; "band" + rel. di + noun m.s.abs. parzel iron + waw w/noun m.s.abs nechash bronze + prep. b w/noun m.s.w/art dethe grass + rel di + noun m.s.w/art. bar field]; And let him be drenched with the dew of heaven [[B;j;c.yI aY"m;v. lj;b.W [waw w/prep. b w/noun m.s.abs. tal dew + noun m. dual w/art. shemayin heaven + Hithpaal impf.3.m.s.juss. seba wet; "drenched"] And let him share with the beasts in the grass of the earth [a['r>a; bf;[]B; Hqel'x] at'w>yxe-~[iw> [waw w/prep. im with + noun f.s.w/art. chewa beast + noun m.s.constr.w/3.m.s.suff. chalaq portion; "let him share" + prep. b w/noun m.s.abs. ashab herbage, grass + noun f.s.w/art. ara earth]).

VERSE 16 "Let his mind be changed from that of a man (!ANv;y> aÎ'vn"a]Ð a¿'vAna/À-!mi Hbeb.li [noun m.s.constr.w/3.m.s.suff. lebab heart; this spelling is more common in BA than leb; the opposite is the case in BH + prep. min "from" + noun m.s. w/art. anash man + Pael impf.3.m.p.juss. shanah change] And let a beast's mind be given to him [Hle bhiy>t.yI hw"yxe bb;l.W [waw w/noun m.s.constr. lebab heart; "mind" + noun f.s.abs chewah beast + Hithpeel impf.3.m.s.juss. yehab give + prep. l w/3.m.s.suff. "to him"], And let seven periods of time pass over him [Hle bhiy>t.yI hw"yxe [waw w/adj.m.s.abs. sheba seven + noun m.p.abs. iddan time, period, span, year, era + Peal impf.3.m.p.juss. chalap pass over + prep. al w/3.m.s.suff. upon; "over"; "over him"]).

Reason for the Sentence (v.17)

VERSE 17 "This sentence is by the decree of the angelic watchers (am'g"t.Pi !yrIy[i tr;zEg>Bi [prep. b noun f.s.constr. gezera sentence + noun m.p.abs. ir watchful (angel); "watchers + noun m.s.w/art. pitegam command; "decree"] And the decision is a command of the holy ones [at'l.aev. !yviyDIq; rm;ameW [waw w/noun m.s.abs. memar word; "decision" + adj.m.p.abs. qaddish angels; "holy ones" + noun f.s.w/art. she-elah affair, matter, request; "command"], In order that the living may know That the Most High is ruler over the realm of mankind [yDI-!m;l.W Îav'n"a]Ð ¿av'Ana/À tWkl.m;B. Îha'L'[iÐ ¿ay"L'[iÀ jyLiv;-yDI aY"Y:x; !W[D>n>yI yDI tr;b.DI-d[; [prep. ad until + noun f.s.constr. debrah reason = "in order that" + rel. di that + Peal impf.3.m.p. heda know + adj.m.p.w/art. chay living + rel. di + adj.m.s.abs. shallit have mastery, authority; "is ruler" + adj.m.s.w/art. elyon the Most High + prep. b w/noun f.s.constr. malku reign; "ruler" + noun m.s.w/art. anash mankind], And bestows it on whom He wishes And sets over it the lowliest of men [ÎHl;[]Ð ¿HY:l;[]À ~yqiy> ~yvin"a] lp;v.W HN:nIT.yI aBec.yI [Peal impf.3.m.s. tseba be inclined, desire; "He wishes" + Peal impf.3.m.s.w/3.f.s.suff. netan give; "bestows" + waw w/adj.m.s.abs. shepal lowest + noun m.p.abs. anash man + Aphel impf.3.m.s. qum stand; "sets" + prep.w/3.f.s.suff. al upon; "over it"])."

Nebuchadnezzar’s Request (v.18)

VERSE 18 'This is the dream which I, King Nebuchadnezzar, have seen (rC;n<d>k;Wbn> aK'l.m; hn"a] tyzEx] am'l.x, hn"D> [adj.m.s.abs. denah this + noun m.s.w/art. chelem dream + Peal perf.1c.s. chazah see; "have seen" + pro.1c.s. anah I + noun m.s.w/art. melek king + proper noun Neb].

Now you, Belteshazzar, tell me its interpretation (rm;a/ arev.Pi rC;av;j.l.Be ÎT.n>a;w>Ð ¿hT'n>a;w>À [waw w/pro.2.m.s. anta you + proper noun Belteshazzar + noun m.s.w/art. peshar interpretation + Peal imper.m.s. amar say; "tell], inasmuch as none of the wise men of my kingdom is able to make known to me the interpretation [ynIt;[ud'Ahl. ar'v.Pi !ylik.y"-al' ytiWkl.m; ymeyKix;-lK' yDI lbeq\-lK' [noun m.s.constr. kol all + prep. qabel before + rel. di = "inasmuch as" + noun m.s.constr. kol all + noun m.p. chakkim wise men + noun f.s.constr.w/1c.s.suff. malku kingdom + neg. la + Peal part.m.p.abs. yekil be able + noun m.s.w/art. peshar interpretation + prep. l w/Haphel infin.constr.w/1c.s.suff. yeda know]; but you are able, for a spirit of the holy gods is in you [%B' !yviyDIq; !yhil'a/-x;Wr yDI lheK' ÎT.n>a;w>Ð ¿hT'n>a;w>À [waw w/pro.2.m.s. anta you + Peal part.m.s.abs. kehal be abel + rel di + noun both s.abs. ruach spirit + noun m.p.abs. elah god, God + adj.m.p.abs. qaddish holy one + prep. b w/2.m.s.suff. "in you"])."

ANALYSIS: VERSES 10-18

1. The opening scene of the supernaturally induced dream as Nebuchadnezzar was "on [his] bed" was that of "a tree in the midst of the earth" of considerable height.
2. The "tree" replaces the multi metallic colossus of Nebs first dream (chp. 2).
3. As he views this singular tree in his nocturnal visions he sees it "grow and become strong" attaining unnatural height so that it could be seen "to the ends of the earth."
4. Obviously the details are designed to defy nature to illustrate the power and grandeur of the Babylonian Empire under the guidance of its greatest monarch Nebuchadnezzar.
5. Obviously even the earth’s highest mountains cannot be seen "to the end of the whole earth."
6. But visions of this sort make allowances for poetic license to teach important principles.
7. The identification of the tree is obviously that of the founder of the Babylonian (Neo) Empire and the genius who was responsible (under God) for its success.
8. In 605 BC Nebuchadnezzar assumed the reigns of power upon the death of this father Nabopolassar.
9. By the time of this dream Nebuchadnezzar was the undisputed military power of the Near East.
10. Egypt and Judea had been completely subdued.
11. The only kingdom that remained in defiance of his power was the fabulously wealthy island kingdom of Tyre.
12. So closely is the kingdom built by Nebuchadnezzar associated with this surreal tree that it is difficult to separate the two.
13. At one point the tree is the kingdom at another it is the man.
14. The point to be gleaned from v.12 is that the kingdom built by his Nebs brought great stability and prosperity to the Middle East.
15. "Foliage and fruit" denote protection and plenty.
16. The "beasts" and "birds" and "all living creature" who found refuge in its shade and food from its branches illustrates the security and prosperity that came to even the average person living in it shade.
17. Even the Jews in Babylon soon began to prosper greatly.
18. Only the land of promise remained a blight according to the prophecy of Moses.
19. All this was accomplished while the guiding light and genius of the Empire was still in his pagan mode.
20. In v.13 the content of the visions dramatically change for the worse.
21. The dream now becomes a nightmare!
22. Verses 13 through 18 explain the terror of v.4.
23. Nebuchadnezzar sees his immediate future played out as he lay on his bed.
24. He sees an angelic being designated a "watcher" and "holy one" descend from heaven.
25. This angelic watchman pronounces judgment upon the tree, ordering it to be chopped down.
26. The term for angel ry[i (ir) is peculiar: it means "watchman" and comes from the verb meaning "be wakeful," "be on the watch."
27. This is the only biblical occurrence of the word, though it later appears in the Genesis Apocryphon from Qumran Cave 1, where it is used as a term for an angel.
28. From v.17 we infer that this particular class of angels (if a special class is intended) has some involvement with executing the judgmental decrees of God.
29. The secondary result of the felling of the tree was the scattering of the birds and animals that were dependent on it.
30. We know that angels are employed of God to execute judgment and deliverance at the behest of God (Gen.18; Acts.12:23; angels in Revelation).
31. Only the stump of the tree was spared (v.15).
32. It was to be encircled with bands of iron (denotes strength) and bronze (denotes judgment) and to remain in a grassy meadow.
33. In the middle of v.15 the symbolism fades and the focus becomes the substance as the individual most associated with the tree and remaining stump is to share the lot of the grass-eating beasts of the earth.
34. He is to experience morning dew upon his person and be compelled to eat grass to survive just like the bovines with who he lives.
35. In other words, he is to be cut off from all regular human association and his only companions are the cattle of the grasslands.
36. Furthermore according to v.16 the mind of the stump was to be altered from that of a man to that of a brute beast.
37. The "mind" refers to the real you where volition, mentality, self-consciousness and emotions reside.
38. The person this stump represented was to undergo a psychological transformation that rendered him half man and half beast.
39. V.16 adds that this condition was to prevail for "seven times", which undoubtedly refers to years. (cf. 7:25).
40. The whole purpose of this angelic "decree" was to teach humanity a valuable lesson with respect to human rule and the ultimate person in the establishment chain of command.
41. Obviously, for this lesson to have impact on that generation and civilization the stump or man who was placed under judgment had to survive and lie to rule another day.
42. To survive and live to rule another day is implied in the symbolism of the iron and bronze bands, as well as in the language of the angel in v.17.
43. "The living" refers to anyone who hears the story of Nebuchadnezzar’s ordeal.
44. The story of Nebuchadnezzar’s abasement and elevation of glory is designed to curtail human pride especially among those whose calling it is to rule "over the realm of mankind."
45. It is the "Most High" alone who "is ruler over the realm of mankind."
46. Those in places of rulership in the human realm are there because of Him not because of any special talents they may possess.
47. Nebuchadnezzar’s humiliation made him totally unfit to rule men yet God healed him and set returned him to his place of former glory and power.
48. The first time Nebuchadnezzar rose to power he took the credit; the second time he gave the God the Daniel all the credit.
49. All who witnessed his comeback had a prime example that if God so decrees it He can set over the realm of mankind "the lowliest of men."
50. Finally, after recounting the dream to Daniel, the king asks him to tell him its interpretation, acknowledging that his "wise men" were unable to do so.
51. From is pagan frame of reference he acknowledges that Daniel is endowed with a special gift or "spirit of the holy gods."

VERSE 19 "Then Daniel, whose name is Belteshazzar, was appalled for a while as his thoughts alarmed him (HNEluh]b;y> yhinOyO[.r;w> hd'x] h['v'K. ~m;ATv.a, rC;av;j.l.Be Hmev.-yDI laYEnID' !yId;a/ [adv. edayin then + proper noun Daniel + rel. di + noun m.s.const.w/3.m.s.suff. shum name + proper noun Belteshazzar + Ithpoel perf. 3.m.s. shemam be appalled; only here; in the Hebrew section of Daniel this word refers to the "abomination of desolation + prep. k w/noun f.s.abs. sha-ah brief time + adj.f.s.abs. chad one + waw w/noun m.p.constr.w/3m.s.suff. ra-yon thought + Pael impf.3.m.p.w/3.m.s.suff. behal alarm]).

The king responded and said, 'Belteshazzar, do not let the dream or its interpretation alarm you (%l'h]b;y>-la; arev.piW am'l.x, rC;av;j.l.Be rm;a'w> aK'l.m; hnE[' [Peal part.m.s.abs. anah answer + noun m.s.w/art. melek king + waw w/Peal part.m.s.abs. amar say + proper noun Belteshazzar + noun m.s.w/art. chelem dream + waw w/noun m.s.w/art. peshar interpretation + neg. al + Pael impf.3.m.s.w/2m.s.suff. behal alarm]) .'

Belteshazzar replied, 'My lord, if only the dream applied to those who hate you and its interpretation to your adversaries (Î%r'['l.Ð ¿%yIr;['l.À Hrev.piW Î%a'n>f'l.Ð ¿%yIa;n>f'l.À am'l.x, ÎyrIm'Ð ¿yair>m'À rm;a'w> rC;av;j.l.be hnE[' [Peal part.m.s.abs. anah answer + proper noun Belteshazzar + waw w/Peal part.m.s.abs. amar say + noun m.s.constr.w/1c.s.suff. mare lord + noun m.s.w/art. chelem dream + prep. l w/Peal part.m.p.constr.w/2.m.s.suff. shena hate + waw w/noun m.s.constr.w/3.m.s.suff. peshar interpretation + prep. l w/noun m.p.constr.w/2.m.s.suff. ar foe])!

ANALYSIS: VERSE 19

1. Interpreting this dream was no easy assignment for Daniel.
2. He knew the dream’s meaning but he could hardly bring himself to reveal it to the king.
3. Daniel’s loyalty and affection was deep and he did not want to be a breaker of bad news.
4. The 2^nd dream occurred shortly after the fall of Jerusalem (586) and when the empire was at a high point in its history.
5. Daniel understood the necessity of the ravaging of his people and saw Nebuchadnezzar as the agent of the divine wrath.
6. He also allowed for the fact that Nebuchadnezzar was still unregenerate and tended to excuse his excesses knowing that God was working in his life to bring him to a change of mind (cf. 2:21d).
7. He of course had no idea how God would bring this all about.
8. To him the dream and its interpretation was unpleasant; it was something he would not do to achieve the desired result.
9. His affection for Nebuchadnezzar caused him to shrink from announcing the king’s coming debasement.
10. It was some time before he could bring himself to speak.
11. The Aramaic literally says, "He was stupefied for one hour."
12. The word for "hour" means simply "a time."
13. At his Nebs insistence, however, Daniel was compelled to speak.
14. Some doctrines and exhortations are unpleasant to the designated communicator.
15. Do not judge a doctrine by its pleasantness or its unpleasantness.
16. Paul declared that he "did not shrink from declaring to you the whole purpose/counsel of God." (Acts.20:27)
17. First Daniel voiced the impossible wish that the dream might apply to Nebuchadnezzar’s worst enemies.
18. Of all his advisors Nebuchadnezzar knew where Daniel’s loyalties lie.

VERSE 20 'The tree that you saw, which became large and grew strong, whose height reached to the sky and was visible to all the earth (a['r>a;-lk'l. HteAzx]w: aY"m;v.li ajem.yI HmeWrw> @qit.W hb'r> yDI t'y>z:x] yDI an"l'yai [noun m.s.w/art. elan tree + rel. di + Peal perf.2.m.s. chazah see, behold + rel. di + Peal perf.3.m.s. rebah grow great + waw w/Peal perf.3.m.s. taqaph grow strong + waw w/noun m.s.constr.w/3.m.s.suff. rum height + Peal impf.3.m.s. meta reach + prep. l w/noun m. dual w/art. shemayin heavens + waw w/noun f.s.constr.w/3.m.s.suff. chezu appearance; "was visible" + prep. l w/noun m.s.constr. kol all + noun f.s.w/art. ara earth])

VERSE 21 and whose foliage was beautiful and its fruit abundant, and in which was food for all, under which the beasts of the field dwelt and in whose branches the birds of the sky lodged (aY"m;v. yreP]ci !n"K.v.yI yhiApn>[;b.W ar'B' tw:yxe rWdT. yhiAtxoT. Hbe-aL'kol. !Azm'W ayGIf; HBen>aiw> ryPiv; HyEp.['w> [waw w/noun m.s.constr.w/3.m.s.suff. opi foliage + adj.m.s.abs. shappir beautiful + noun m.s.constr.w.3.m.s.suff. eb fruit + adj.m.s.abs. saggi great, much + waw w/noun m.s.abs. mazon food + prep. l w/noun m.s.w/art. kol all + prep. b w/art.w/3.m.s.suff. + prep. tehot under + Peal impf.3.f.s. dur dwell + noun f.s.constr. chewah beast + noun m.s.w/art. bar field + waw w/prep. b w/noun m.p.constr.w/3.m.s.suff. anap bough, branch + Peal impf.3.f.p. sheken dwell + noun f.p.constr. sippar bird + noun m. dual w/art. shemayin heaven; "sky"])—

VERSE 22 it is you, O king; for you have become great and grown strong (T.p.qet.W tyb;r> yDI aK'l.m; aWhÎ-T.n>a;Ð ¿hT'n>a;À [pro.2.m.s. anta you + pro.3.m.s. hu it + noun m.s.w/art. melek + rel di + Peal perf.2.m.s. rebah grow great + waw w/Peal perf.2.m.s. teqep grow strong], and your majesty has become great and reached to the sky and your dominion to the end of the earth [a['r>a; @Asl. %n"j'l.v'w> aY"m;v.li tj'm.W tb'r> %t'Wbr>W [waw w/noun f.s.constr.w/2.m.s.suff. rebu greatness; "majesty" + Peal perf.3.f.s. rebah grow great + waw w/Peal perf.3.f.s. meta attain; "reached" + prep. l w/noun m. dual w/art. shemayin heavens; "sky" + waw w/noun m.s.constr.w/2.m.s.suff. sholtan dominion + prep. l w/noun m.s.abs. sop end + noun f.s.w/art. ara earth]).

ANALYSIS: VERSES 20-22

1. This part of the interpretation represents Nebuchadnezzar’s rise to power and prominence from 605 BC to the present (c. 583).
2. The mighty tree represented Nebuchadnezzar’s military success and genius in establishing an empire stretching from the border of Egypt to Elam on the east.
3. The tree’s presence was felt to the reaches of the Semitic world.
4. It was even greater than the earlier empires of the Assyrians and that of Hammurabi’s Babylon.
5. The verses here deal with the limits of advanced civilization not regions beyond Mesopotamia (v.20).
6. So the phrase "to the end of the earth" (v.22) refers to his "dominion" within the Mesopotamian realm and beyond (Egypt, etc.).
7. All creatures under the umbrella of Nebuchadnezzar’s empire were secure and prosperous (v.21).
8. This part of the vision was up-beat but what follows throws cold water on the experience.

VERSE 23 'In that the king saw an angelic watcher, a holy one, descending from heaven and saying (rm;a'w> aY"m;v.-!mi txin" vyDIq;w> ry[i aK'l.m; hz"x] ydIw> [waw w/rel di; "In that" + Peal perf.3.m.s. chazah see + noun m.s.w/art. melek + noun m.s.abs. ir watchful’ "watcher" + waw w/adj.m.s.abs. qaddish holy one, saint, angel + Peal part.m.s.abs. nechet descend + prep. min from + noun m. dual w/art. shemayin heaven + waw w/Peal part.m.s.abs. amar say], "Chop down the tree and destroy it [yhiWlB.x;w> an"l'yai WDGO [Peal part.m.p. gedad cut down + noun m.s.w/art. elan tree + waw w/Pael imper.m.p.w/3.m.s.suff. chabal destroy] yet leave the stump with its roots in the ground [a['r>a;B. yhiAvr>v' rQ;[i ~r;B. [conj. beram nevertheless + noun m.s.constr. iqqar root;"stump" + noun m.p.constr.w/3.m.s.suff. sheresh root + prep. b w/noun f.s.w/art. ara ground], but with a band of iron and bronze around it in the new grass of the field [ar'b' yDI aa't.dIB. vx'n>W lz<r>p;-yDI rWsa/b,W Wqbuv. [Peal imper.m.p. shebaq leave, let alone + waw /w prep. b w/noun m.s.abs. esur bond; "band" + rel. di + noun m.s.abs. parzel iron + waw w/noun m.s.abs. nechash copper, bronze + prep. b w/noun m.s.w/art. dete grass + rel. di + noun m.s.w/art. bar field], and let him be drenched with the dew of heaven [[B;j;c.yI aY"m;v. lj;b.W [waw w/prep. b w/noun m.s.abs. tal dew + noun m. dual w/art. shemayin heaven + Hithpaal impf.3.m.s. jussive seba dip, wet; "drenched], and let him share with the beasts of the field until seven periods of time pass over him [yhiAl[] !Wpl.x.y: !ynID'[i h['b.vi-yDI d[; Hqel'x] ar'B' tw:yxe-~[iw> [waw w/prep. with + noun f.s.constr. chewah beast + noun m.s.w/art. bar field + noun m.s.constr.w/3.m.s.suff. chalaq portion + prep. ad until + rel. di + adj.m.s.abs. sheba seven + noun m.p.abs. iddan time + Peal impf.3.m.p. chalap pass over + prep. al w/3.m.s.suff.])",

ANALYSIS: VERSE 23

1. Daniel now comes to the prophetic aspect of the dream with its dire prediction¾ viz., that Nebuchadnezzar was going to relinquish not only his power but his sanity as well.
2. His loss of sound mind was to be the cause of his loss of regnal power.
3. The chopping down of the tree as announced and decreed by the angelic "watcher" refers to the king’s rare mental disorder leading to his forced banishment from association with fellow humans.
4. He would in effect become a pariah driven from the comforts and protection of humanity.
5. Yet in the destruction of the tree something would remain¾ the stump with its roots protected by bands of iron and bronze.
6. Nebuchadnezzar would be compelled to live out his time of banishment with the beasts of the field and would find himself especially associated with the cattle of the grasslands, sharing their food and awaking with his body drenched with the dew of heaven.
7. This was to be his lot "until seven periods of time passed over him."
8. No more, no less.
9. During these seven years his life would be protected by the very "watcher"/"holy one" that struck him with his particular form of insanity.

VERSE 24 this is the interpretation, O king (aK'l.m; ar'v.pi hn"D> [adj.m.s.abs. denah this + noun m.s.w/art. peshar interpretation + noun m.s.w/art. melek], and this is the decree of the Most High [Îha'L'[iÐ ¿ay"L'[iÀ tr;zEg>W [waw w/noun f.s.constr. gezera decree + adj.m.s.w/art. illay Most High], which has come upon my lord the king [aK'l.m; ÎyrIm'Ð ¿yair>m;À-l[; tj'm. yDI ayhi [pro.3.f.s. hu which + rel. di + Peal perf.3.f.s. meta reach; "has come upon" + prep. al upon + noun m.s.constr.w/1c.s.suff. mare lord + noun m.s.w/art. melek]):

VERSE 25 that you be driven away from mankind and your dwelling place be with the beasts of the field (%r'dom. hwEh/l ar'B' tw:yxe-~[iw> av'n"a]-!mi !ydIr>j' %l'w> [waw w/prep. l w/2.m.s.suff. + Peal part.m.p.abs. terad chase away + prep. min w/nouun m.p.w/art. anash mankind + waw w/prep. im with + noun f.s.constr. chewah living; "beasts" + noun m.s.w/art. bar field + Peal impf.3.m.s. chawa come to pass; "be" + noun m.s.constr.w/2.m.s.suff. medor dwelling place], and you be given grass to eat like cattle and be drenched with the dew of heaven [!y[iB.c;m. %l' aY"m;v. lJ;miW !Wm[]j;y> %l' !yrIAtk. aB'f.[iw>., [waw w/noun m.s.w/art. asab herbage, grass + prep. k w/noun m.p.abs. tor bull, young bull; "like cattle" + prep. l w/2.m.s.suff. "you" + Pael impf.3.m.p. te-em feed; "eat" + prep. min from + noun m.s.abs. tal dew + noun m. dual w/art. shemayin heaven + prep. l w/2.m.s.suff. + Peal part.m.p.abs. seba wet; "drenched"]; and seven periods of time will pass over you [Î%l'[]Ð ¿%yIl;[]À !Wpl.x.y: !ynID'[i h['b.viw> [waw w/adj.m.s.abs. seba seven + noun m.p.abs. iddan time + Peal impf.3.m.p. chalap pass over + prep. al w/2.m.s.suff.], until you recognize that the Most High is ruler over the realm of mankind and bestows it on whomever He wishes [HN:nIT.yI aBec.yI yDI-!m;l.W av'n"a] tWkl.m;B. Îha'L'[iÐ ¿ay"L'[iÀ jyLiv;-yDI [D;n>ti-yDI d[; [part. ad until + rel. di + Peal impf.2.m.s. yeda know + rel. di + adj.m.s.abs. shllit have authority; "ruler" + adj.m.s. w/art. illay Most High + prep. b w/noun f.s.constr. malku kingdom; "realm" + noun m.s. w/art. anash mankind + waw w/prep. l w/prep. min + rel di + Peal impf.3.m.s. tseba desire + Peal impf.3.m.s.w/3.m.s.suff. netan give]).

VERSE 26 'And in that it was commanded to leave the stump with the roots of the tree (an"l'yai yDI yhiAvr>v' rQ;[i qB;v.mil. Wrm;a] ydIw> [waw w/rel. di; "And in that" + Peal perf.3.m.p. amar say, command + prep. l w/Peal infin.constr. shebaq leave + noun m.s.constr. iqqar root; "stump" + noun m.p.constr.w/3m.s.suff. sheresh root + rel. di + noun m.s.w/art. elan tree]), your kingdom will be assured to you after you recognize that it is Heaven that rules [aY"m;v. !jiLiv; yDI [D;n>ti yDI-!mi hm'Y"q; %l' %t'Wkl.m; [noun f.s.w/art.w/2.m.s.suff. malku kingdom + prep. l w/2.m.s.suff. + adj.f.s.abs. qayyam enduring; "will be assured" + prep. min + rel. di + Peal imperf.2.m.s. yeda know; "recognize" + rel. di that + adj.m.p.abs. shallit authority; "rules" + noun m. dual w/art. shemayin heaven]).

ANALYSIS: VERSES 24-26

1. Nebuchadnezzar was familiar with royal decrees.
2. He was now about to be the object of one that would change his life for the better forever.
3. Daniel ends the interpretation and restates the part of the vision concerning Nebuchadnezzar’s debasement putting it in the form of a divine decree (v.24).
4. In other words, the interpretation is not conditional but is something that will surely come to pass.
5. The decree begins with a declaration that the king would be "driven from mankind" and his new residence would be with beasts (creatures, animals) of the rural plains.
6. He would not leave Babylon his royal city apart from compulsion.
7. There he would find affinity with "cattle" and eat their food and experience their environmental hardships.
8. He would be confined to this sanitarium for a period of seven years until such time as he was willing to acknowledge "the Most High" and His sovereignty over the political realm.
9. The decree repeats the silver lining aspect in declaring that the king would be preserved for the period of his banishment and that afterward he would be restored to his place as ruler of the Babylonian Empire (v.26).
10. For seven years he would be fed grass like a bull in the meadow in a herd of cattle.
11. The practical lesson he would learn is that "Heaven rules."
12. And by implication, that men rule only by the permission of the heavenly kingdom.
13. The prediction presented in the form of a divine decree is that the surviving tree stump signifies that Nebuchadnezzar would be preserved during his seven years of dementia for an ultimate restoration to the throne of Babylon.
14. This is a highly unusual if not unique situation where a deposed monarch would have been replaced by a legal successor (or not legal).
15. But in this case no one ruled in his place.
16. The kingdom stumbled along without him or a replacement.
17. God both preserved the king and his kingdom during this period of limbo.
18. God demonstrated that he can keep things going even under circumstances that would have led to revolt against the Chaldean rule.
19. The tree represents both the king and his kingdom.
20. God preserved both during those seven years!
21. This all would be obvious to his Nebs.
22. God can keep anything alive; He doesn’t need our help.

VERSE 27 'Therefore, O king, may my advice be pleasing to you (Î%l'[]Ð ¿%yIl;[]À rP;v.yI yKil.mi aK'l.m; !hel' [conj. lahen therefore + noun m.s.w/art. melek + noun m.s.constr.w/1c.s.suff. melek counsel, advice + Peal impf.3.m.s.juss. shepar be fair, pleasing + prep. al w/2.m.s.suff. "to you"]: break away now from your sins by doing righteousness and from your iniquities by showing mercy to the poor [!yIn"[] !x;miB. %t'y"w"[]w: qrup. hq'd>ciB. Î%a'j'x]w:Ð ¿%y"j'x]w:À [waw w/noun m.p.constr.w/2.m.s.suff. chatay sin + prep. b w/noun f.s.abs. tsideqah righteousness + Peal imper.m.s. peraq break off, tear away + waw w/noun f.p.constr.w/2.m.s.suff. awaya iniquity + Peal infin.constr. chanan show favor; "by showing mercy" + noun m.p.abs. anin poor, needy], in case there may be a prolonging of your prosperity [%t'w>lev.li hk'r>a; awEh/T, !he [part. chen if; "in case" + Peal impf.3.f.s. hawa come to pass; "there may be" + noun f.s.abs. arekah a lengthening + prep. l w/noun f.s.constr.w/2.m.s.suff. shelewah prosperity]).'

ANALYSIS: VERSE 27

1. The prophecy of Nebuchadnezzar’s seven years of insanity was certain based on God’s knowledge that the king would not repent if left alone.
2. Still for Daniel the prospect was a terrible one.
3. The proscribed sentence of the "watchers" was soon to fall upon the king, yet Daniel in a vain attempt tries to delay the day of judgment.
4. Hence, the words, "in case there may be a prolonging of your prosperity."
5. So Daniel closes his interpretation with an admonition for Neb to defer the evil day by immediately amending his life.
6. This is to say, if Nebuchadnezzar would temper his despotism¾ with its assumption that whatever he wanted was ipso facto morally justified¾ and recognize that he was subject to God’s moral rule and responsible to Him for good government, then the threatened punishment might be deferred.
7. But this was wishful thinking on Daniel’s part as the dream was clear and the prophecy certain.
8. Daniel approached the king with much deference as seen in the words "may my advice be pleasing to you."
9. Daniel was perhaps one of the few who could criticize the king for his failings.
10. Specifically Daniel urged Nebuchadnezzar to implement two policies: (a) to reexamine his conduct in the light of the moral law (understanding that it applied to him as well as to his subjects, even though as their sovereign he was immune to prosecution); (b) to show a new sensitivity to the plight of the poor in his empire, protecting them by royal edict, instead of allowing the rich to exploit and oppress them.
11. These "sins" were a standard feature of Nebs rule during his pagan period.
12. Here in his published testimony he is humble enough to mention these personal vices and failings for all the world to know.
13. For this to happen the king needed the time under God’s wrath so he would get his heart right with God and then personal and political reform would follow.
14. He had to first submit to the authority of God and that would take a full seven years of wrath to accomplish.
15. Reformation while certainly a positive thing would not in itself lead to an acknowledgement of the Highest God and His ways (e.g., Yahweh).

Nebs Besetting Sin (vv. 28-30)

VERSE 28 "All this happened to Nebuchadnezzar the king (aK'l.m; rC;n<d>k;Wbn>-l[; aj'M. aL'Ko [noun m.s.w/art. kol all + Peal perf.3.m.s. meta reach; "happened" + prep. al + proper noun Neb + noun m.s.w/art. melek king]).

VERSE 29 "Twelve months later he was walking on the roof of the royal palace of Babylon (hw"h] %Leh;m. lb,b' yDI at'Wkl.m; lk;yhe-l[; rf;[]-yreT. !yxir>y: tc'q.li [prep. l w/noun f.s.abs. qetsath end; "latter" + noun m.p.abs. yerach month + adj.m.s.constr. teren two + adj.f.s.abs. asar ten + prep. al upon + noun m.s.abs. hekal palace, temple + noun f.s.w/art. malku royal, kingdom + rel. di + proper noun Babel + Pael part.m.s.abs. halak walk + Peal perf.3.m.s. hawa come to pass; "was"]).

VERSE 30 "The king reflected and said, 'Is this not Babylon the great (at'B.r; lb,B' ayhi-ad' al'h] rm;a'w> aK'l.m; hnE[' [Peal part.m.s.abs. anah answer + noun m.s.w/art. melek king + waw w/Peal part.m.s.abs. amar say + interrog.part. ha w/neg. la "Is not" + adj.f.s.abs. da this + pro.indep.3.f.s. it + proper noun Babel + adj.f.s.sw/art. rab great], which I myself have built as a royal residence by the might of my power and for the glory of my majesty (yrId>h; rq'yliw> ynIs.xi @q;t.Bi Wkl.m; tybel. Ht;y>n:b/ hn"a]-yDI [rel. di which + pro.indep.1c.s. anah I + Peal perf.1c.s.w/3.f.s.suff. benah build + prep. l w/noun m.s.constr. bayith house; "residence" + noun f.s.abs. malku kingdom; "royal" + prep. b w/noun m.s.constr. teqaph might + noun m.s.constr.w/1c.s.suff. chesen power + waw w/prep. l w/noun m.s.abs. yeqar honor; "glory" + noun m.s.constr.w/1c.s.suff. hadar majesty])?'

ANALYSIS: VERSES 28-30

1. The sin (besetting) that lie at the root of Nebuchadnezzar’s repentance and faith was not negated by his attempts to mend his ways.
2. Though no doubt eager to avoid judgment, he still retained his unbending pride.
3. On this occasion, exactly 12 months after his 2^nd dream, he was strolling on the flat roof of his royal residence in Babylon.
4. At no time from did he acknowledge the true and living God for all his success and accomplishments.
5. He was possessed with admiration for what he had done in beautifying his capital.
6. If fact, his works were most impressive.
7. The celebrated Isthar Gate (excavated by Robert Koldeway and the Deutsche Orientgelsellshaft c. 1900) seems to have been erected by him, along with the enameled-brick facing, displaying a procession of dragons and bulls.
8. The East India House Inscription, now in London, refers to about 20 temples he rebuilt or refurbished in Babylon and Borsippa, and also to a vast system of fortifications and large shipping docks.
9. On one of his inscriptions, Nebuchadnezzar boasted, "The fortifications on Esagila [the temple of Marduk] and Babylon I strengthened, and established the name of my reign forever."
10. To this inscription he appended a prayer to Marduk: "O Marduk, the lord of gods, my divine creator, may my deeds find favor before you...You are indeed my deliverer and my help, O Marduk; by your faithful word which does not change, may my weapons advance, be sharp and be stronger than the weapons of the foe!"
11. At the time of his enthronement, he had composed a hymn that included this humble petition to Marduk: "I am the prince who obeys you, the creation of your hand. You are my creator, and the sovereignty over the hosts of men you have entrusted me. According to your mercy, O lord, which you have extended over all of them, incline to compassion your exalted power, and set the fear of your godhead in my heart. Grant that which may seem good unto you" (Cuneiform Inscriptions of Western Asia, vol. 1, pl. 53).
12. Nevertheless this official expression of deference to the patron deity of Babylon had behind it the pride of one who by his own achievements deserved the special favor of Heaven.
13. Moreover it was devoid of any appreciation of Yahweh, the one true God, who had marvelously revealed himself to Nebuchadnezzar (cf. chaps. 2 & 3).
14. The reality behind the public piety is seen in his record of this thoughts and words as reflected in v.30.
15. It is of special note that in verses 28 through 33 Nebuchadnezzar in his public confession refers to himself in the 3^rd person, as if, referring to another individual.
16. This section of the proclamation deals with his long awaited discipline.
17. Only when he begins to recount his change of mind (conversion) does he return to speaking of himself in the 1^st person as he did in the opening of his royal letter and forward (vv. 1-27).
18. The shift to the 3^rd person is dramatic as it shows how he has come to see himself then and after his conversion to the one and true God.
19. Pride of intellect, pride of achievement, pride of appearance, pride of possessions, and pride of morality is a killer when it comes to living the CWL.
20. We are told as a royal imperative not to think more highly of ourselves than we ought (see Rom.12:3).
21. Grace is the factor that helps us to overcome this debilitating sin.
22. Nebuchadnezzar the natural man was totally devoid of grace orientation, but what a change we see in him as a result of his seven-year affliction when he thought of himself as a bull more than a man!

VERSE 31 "While the word was in the king's mouth (aK'l.m; ~puB. at'L.mi dA[ [adv. od still + noun f.s.w/art. millah word, thing + prep. b w/noun m.s.abs. pum mouth], a voice came from heaven, saying [lp;n> aY"m;v.-!mi lq' [noun m.s.abs. qal voice + prep. min + noun m. dual w/art. shemayin heaven + Peal perf.3.m.s. nepal fall; "came"], 'King Nebuchadnezzar, to you it is declared: sovereignty has been removed from you [prep. l w/2.m.s.suff. "to you" + Peal part.m.p.abs. amar say; "it is declared" + proper noun Neb + noun m.s.w/art. melek + noun f.s.w/art. malku reign; "sovereignty" + Peal perf.3.f.s. adah pass on; "has been removed" + prep. min w/2m.s.suff. "from you"]),

VERSE 32 and you will be driven away from mankind (!ydIr>j' %l' av'n"a]-!miW [waw w/prep. min from + noun m.s.w/art. anash manking + prep. l w/2m.s.suff. + Peal part.m.p.abs. terad chase away], and your dwelling place will be with the beasts of the field [%r'dom. ar'B' tw:yxe-~[iw> !ydIr>j' [waw w/prep. im with + noun f.s.constr. chewah beast; living thing + noun m.p.abs. medor dwelling place]).

You will be given grass to eat like cattle (!Wm[]j;y> %l' !yrIAtk. aB'f.[i [noun m.s.w/art. asab grass + prep. k w/noun m.p.abs. tor bull; "like cattle" + prep. l w/2.m.s.suff. + Pael impf.3.m.p. te-em feed; "to eat"], and seven periods of time will pass over you [Î%l'[]Ð ¿%yIl;[]À !Wpl.x.y: !ynID'[i h['b.viw>> [waw w/adj.m.s.abs. shibe-ah seven + noun m.p.abs. iddan time, period, span, year; indefinite; years or months? + Peal impf.3.m.p. chalap pass over; used of the passage of time in a way not exactly seen in BH + prep. al w/2.m.s.suff.] until you recognize that the Most High is ruler over the realm of mankind [av'n"a] tWkl.m;B. Îha'L'[iÐ ¿ay"L'[iÀ jyLiv;-yDI [D;n>ti-yDI d[; [prep. ad until + rel di + Peal impf.2m.s. yeda know + rel. di that + adj.m.s.abs. shallit have mastery; "is ruler" + adj.m.s.w/art. illay Most High + prep. b w/noun f.s.const. malku "realm" + noun m.s.w/art. anash mankind"] and bestows it on whomever He wishes [HN:nIT.yI aBec.yI yDI-!m;l.W [waw w/prep. l w/interrog. pro. man who + rel di + Peal impf.3m.s. tseba desire; "He wishes
+ Peal impf.3.m.s.w/3.f.s.suff. netan give; "bestows it"]).'

VERSE 33 "Immediately the word concerning Nebuchadnezzar was fulfilled (rC;n<d>k;Wbn>-l[; tp;s' at'L.mi at'[]v;-HB; [prep. b w/3f.s.suff. + noun f.s.w/art. sha-ah brief time, moment + noun f.s.w/art. millah word, thing + Peal perf.3f.s. sup be fulfilled + prep. al upon; "concerning" + proper noun Neb]; and he was driven away from mankind and began eating grass like cattle [!yrIAtk. aB'f.[iw> dyrIj. av'n"a]-!miW [waw w/prep. min + noun m.s.w/art. anash mankind + Peil perf.3m.s. terad chase away + waw w/noun m.s.w/art. ashab grass prep. k w/noun m.p.abs. tor bull + Peal impf.3m.s. akal eat], and his body was drenched with the dew of heaven until his hair had grown like eagles' feathers and his nails like birds' claws [!yrIP.cik. yhiArp.jiw> hb'r> !yrIv.nIK. Hre[.f; yDI d[; [B;j;c.yI Hmev.GI aY"m;v. lJ;miW [waw w/prep. min from w/noun m.s.abs. tal dew + noun m. dual w/art. shemayin heaven + noun m.s.constr.w/3.m.s.suff. geshem body + Hithpaal impf.3.m.s. seba dip, wet; "drenched" + prep. ad until + rel. di + noun m.s.constr.w/3.m.s.suff. se-ar hair + prep. k w/noun m.p.abs. neshar eagle + Peal perf.3.m.s. rebah grow great + waw w/noun f.p.constr.w/3m.s.suff. tepar nail, claw + prep. k w/noun f.p.abs. sippar bird]).

ANALYSIS: VERSES 31-33

1. Heaven’s announcement (angelic or Yahweh) comprises verses 31 & 32.
2. As Nebuchadnezzar was strolling about on his palace roof and viewing the spectacle of his great city on the Euphrates he was speaking to himself about how it was his genius that brought it all to pass.
3. He records that "while the words were in [his] mouth a voice fell from heaven" declaring that "sovereignty has been removed from [him] (v.31)."
4. He reports to his worldwide audience that all this came upon him for his prideful pretensions.
5. He confesses his sin that he came to repent of.
6. He heard a clear declaration of judgment leading to repentance from none other than the God he had ignored all these years¾ Yahweh.
7. Following the statement in v.31 that his royal authority was being removed from him came the confirmation of the particulars of the dream he had a year earlier.
8. He was to be literally "driven away from mankind."
9. This was the result of his insanity, which to pagans indicated someone who was cursed by the gods.
10. Next it was told to him that his diet would be grass just like that of the cattle of the marshlands.
11. This situation would prevail for "seven periods of time until [he] acknowledged that the Most High is ruler over the realm of mankind and bestows upon it whomever He wishes (v.32)."
12. The allusion his STA had him under was shatter on that fateful day.
13. He had ignored the warning of the dream and so he came under this terrible heavenly edict.
14. He reports that "immediately the sentence...was fulfilled."
15. He quickly began to lose his mind and the result was that "he was driven away from mankind" and soon turned to "eating grass like cattle."
16. His monomania was that he imagined himself to be a bull within the herd.
17. Maybe there is some irony in his boanthropy since the bull was revered in the pagan religion as a symbol of power and virility.
18. At night he bedded down with the herd and in the morning "his body was drenched with the dew of heaven."
19. The spiritual lesson inherent in the dream of chapter two and the miracle of deliverance from the fiery furnace some 20 years previous would now bear fruit.
20. Men abhorred him in his bestial condition.
21. His hair grew long and matted "like eagles feathers" and his nails grew long and coarse "like birds claws."
22. He truly became the basest of men.
23. He was stripped over every thing dear to him.
24. The miraculous aspect is seen in both the affliction and the preservation of the subject.
25. Obviously God’s intent was to bring him to repentance and faith.
26. Traumatic experiences are often needed to bring individuals to abandon human viewpoint and STA vices.
27. Pride is a good example of a MAS that is extremely besetting.
28. God had a subject that He could work with since Neb was positive but stubborn.
29. Nebuchadnezzar did not have to repent, he could have went on to the SUD.
30. Many people go through misery and humiliation but do not come to a change of mind.
31. The fruit of his repentance is this letter that comprises chapter 4.

VERSE 34 "But at the end of that period (hY"m;Ay tc'q.liw> [waw w/prep. l w/noun f.s.abs. qetsath end + noun m.p.w/art. yom day; "period"], I, Nebuchadnezzar, raised my eyes toward heaven and my reason returned to me [bWty> yl;[] y[iD>n>m;W tlej.nI aY"m;v.li yn:y>[; rC;n<d>k;Wbn> hn"a] [pro.1c.s. anah I + proper noun Neb + noun f.s.constr.w/1c.s.suff. eye + prep. l w/noun m. dual w/art. shemayin heaven + Peal perf.1c.s. netal lift up; means to lift up a thing and lay it on something + waw w/noun m.s.constr.w/1c.s.suff. manda knowledge; "reason"; noun was later used as the equivalent of the Greek gnosis; the Aramaic Gnostics were called Mandeans + prep. al w/1c.s.suff. + Peal impf.3.m.s. tubh return; the Heb is shubh], and I blessed the Most High and praised and honored Him who lives forever [treD>h;w> txeB.v; am'l.[' yx;l.W tker>B' Îha'L'[il.WÐ ¿ay"L'[il.WÀ [waw w/prep. l w/adj.m.s.w/art. illay the highest, the Most High; this usage of illay may be compared with the occasional Heb. use of al as "the Most High." This usage is seen in several Psalms and in the translation of Hos.7:16 and 11:7 + Pael perf.1c.s. berak kneel, bless; "blessed" + waw w/prep. l w/adj.m.s.abs. chay living; "who lives" + noun m.s.w/art. alam perpetuity; "forever" + Pael perf.1c.s. shebach laud, praise; "praised" + waw w/Pael perf.1c.s. hadar glorify (God); "honored"]);

For His dominion is an everlasting dominion, And His kingdom endures from generation to generation (rd'w> rD'-~[i HteWkl.m;W ~l;[' !j'l.v' HnEj'l.v' yDI [rel. di "for" + noun m.s.constr.w/3.m.s.suff. sholtan dominion + noun m.s.abs. sholtan + noun m.s.abs. alam "everlasting" + waw w/noun f.s.constr.w/3.m.s.suff. malku kingdom + prep. im with; "from" + noun m.s.abs. dar generation + waw w/noun m.s.abs. dar generation]).

VERSE 35 "All the inhabitants of the earth are accounted as nothing (!ybiyvix] hl'K. a['r>a; Îyrey>D'Ð ¿yrea]D'À-lk'w> [waw w/noun m.s.const. kol all + Peal part.m.p.constr. dur dwell; "inhabitants" + noun f.s.w/art. ara earth + prep. k w/neg. la; "as nothing" + Peal part.m.p.abs. chashab think, account]),

But He does according to His will in the host of heaven (aY"m;v. lyxeB. dbe[' HyEB.c.mik.W [waw w/prep. k w/Peal infin.constr.w/3.m.s.suff. tseba be inclined, desire + prep. b w/noun m.s.constr. chayil strength; "host" or army + noun m. dual w/art. shemayin heaven])

And among the inhabitants of earth (a['r>a; Îyrey>d'w>Ð ¿yrea]d'w>À (waw w/Peal part.m.p.constr. dur dwell; "inhabitants" + noun f.s.w/art. ara earth]);

And no one can ward off His hand Or say to Him, 'What have You done (T.d>b;[] hm' Hle rm;ayEw> Hdeybi axem;y>-yDI yt;yai al'w> [waw w/neg. la + adv. itay there is + rel di + Pael impf.3.m.s. mecha kill, strike; "ward off" + prep. b w/noun f.s.constr.w/3.m.s.suff. yad hand + waw w/Peal impf.3.m.s. amar say + prep. l w/3.m.s.suff. "to him" + interrog.pro. mah what + Peal perf.2.m.s. abad make; be made/performed/done])?'

Fortunes Restored and Enhanced (v.37)

VERSE 36 "At that time my reason returned to me (yl;[] bWty> y[iD>n>m; an"m.zI-Hbe [prep. b w/3.m.s.suff. "at that" + noun m.s.w/art. zeman time + noun m.s.constr.w/1c.s.suff. manda knowledge; "reason" + Peal impf.3.m.s. tub return + prep. al w/1c.s.suff. "to me"]).

And my majesty and splendor were restored to me for the glory of my kingdom (yl;[] bWty> ywIzIw> yrId>h; ytiWkl.m; rq;yliw> [waw w/prep. l w/noun m.s.constr. yeqar honor; "majesty" + noun f.s.constr.w/1c.s.suff. malku kingdom + noun m.s.constr.w/1c.s.suff. hadar honor, majesty + waw w/noun m.s.constr.w/1c.s.suff. ziw splendor; "glory" + Peal impf.3.m.s. tub return + prep. al w/1c.s.suff. , and my counselors and my nobles began seeking me out (!A[b;y> yn:b'r>b.r;w> yr;b.D'h; [noun m.p.constr.w/1c.s.suff. haddabar counselor + waw w/noun m.p.constr.w/1c.s.suff. rabreban lord, noble + Pael impf.3.m.p. be-a ask, seek] ; so I was reestablished in my sovereignty, and surpassing greatness was added to me [yli tp;s.Wh hr'yTiy: Wbr>W tn:q.t.h' ytiWkl.m;-l[;w> [waw w/prep. al; "so" + noun f.s.constr.w/1c.s.suff. malku kingdom; "sovereignty" + Hophal perf.3.f.s. teqan be in order; "I was reestablished" + waw w/noun f.s.abs. rebu greatness + adj.f.s.abs. yattir pre-eminent, surpassing + Hophal perf.3.f.s. yesay add + prep. l w/1c.s.suff. "to me"]).

ANALYSIS: VERSES 34-36

1. Nebuchadnezzar reports his repentance and conversion in the 1^st person ("I, Nebuchadnezzar").
2. In other words, he reports the happy ending from the perspective of the new person.
3. It took the entire "period’ for him to finally relinquish his stubborn pride and humble himself before God.
4. All during the 7 years (sic) he had enough functional mentality to know why he was like he was and what it took to end the degradation.
5. God knew how long it would take and so He predicted in the dream and its interpretation a full 7 years.
6. The raising of the eyes to heaven is both literal and symbolic.
7. Looking to Heaven signifies his full recognition of the true God and his desire to move on with his life in accordance with the interpretation that he would be restored to his throne.
8. All that was required for Neb to be lifted out of his debasement was a simple lifting of his eyes toward the skies.
9. Up there is the ultimate throne and the source of all earthly sovereignty.
10. Up there is the true and lasting kingdom that none can replace.
11. The verb "lifted" is a perfect (netal lift up) and denotes ‘to lift up a thing and lay it on something.’
12. That part of his mind that was protected from the imposed insanity was cognizant and able to express positive volition.
13. Otherwise he could not have made a choice that would deliver him for time and eternity.
14. There in the pasture lands his "reason began (imperf.) to return to [him].
15. In other words, there was a gradual process in which the fog cleared and he began to see himself as a human and not a beast of the field.
16. Once he was free of his dementia he "blessed (perfect berak) the Most High (God)."
17. Initially, this was done while he was still with the beasts of the field.
18. The verb is used of blessing God but not used of blessing men.
19. God was "blessed" by Nebuchadnezzar when he turned to God and acknowledged His plan and ways (cf. v.37).
20. Which above all includes His plan of salvation for humanity.
21. To appreciate His eternal kingdom requires understanding of what it takes to be a part of that kingdom.
22. There in the field he "praised and honored/glorified (both perfects) Him who lives forever."
23. Once Nebuchadnezzar turned to God (exercised faith in the truth he had been exposed to all those years) the lights came on and he understood what was at best gnosis to him.
24. For him God was an eternal being who has no beginning or ending.
25. The doctrine that had been long before him was not a full-blown reality.
26. What he had heard (and even recited) now formed the basis for his own personal belief system.
27. It wasn’t merely how great the Hebrews God was it was that this God was the only God and all others were impostors.
28. This is what we call turning from (repentance) false gods to the Living God.
29. Nebuchadnezzar’s confession of faith in vv. 34-37 is sincere and not a ploy to get God to deliver him and restore his fortunes.
30. What we have in these final verses is way beyond what we saw in 2:47 and 3:28.
31. Once his besetting sin (pride) was broken he was ready to acknowledge the Most High as His God.
32. He speaks of his kingdom for the 1^st time as "everlasting" and operative "from generation to generation."
33. He now believes that God’s kingdom in indestructible and operative over the course of human history.
34. As far as collective humanity is concerned (v.35a) they "are accounted as nothing" in terms of their antagonism or support for the kingdom (cf. 2Cor. 13:8 "For we can do nothing against the truth, but only for the truth.").
35. The Plan of God conquers all that stand in its path.
36. Nebuchadnezzar agrees with the sentiment of Isa.40:15,17.
37. Furthermore, the heavenly King "does according to His will in the host of heaven."
38. He has absolute control of the angelic creation as well as the human race (Ps.33:1; 115:3; 135:6; Dan.6:27).
39. This is the thrust of his affirmation of faith in v.35b.
40. Despite all Nebuchadnezzar’s vaunted progress, man is as nothing before God (v.35).
41. The implication, which was not lost on his Nebs, is that apart from God and His plan, humanity is devoid of meaning and "regarded as nothing."
42. At last he had learned the utter dependence of the creature on the Creator.
43. Finally, Nebuchadnezzar saw that in his absolute sovereignty God is beyond the control of any of his creatures and accountable to none of them for anything He chooses to do.
44. The pot cannot ask the Potter, "What have you done?" (cf. Rom.9:20).
45. The wisdom and righteousness of the Almighty so far surpass the comprehension of mankind as to render presumptuous any criticism of God’s providences in managing His universe.
46. First of all, the king acknowledged God’s unending existence and everlasting power as Ruler of the His kingdom.
47. Second, he honored God as the Ruler whose kingdom, unlike all human empires, would never end.
48. As the dream-image (chp. 2) had taught him, even the mightiest and strongest realms would have their day and then be confined to "the dust bin of history."
49. The only enduring kingdom was that of God, the ultimate source of authority and power for all human rulers, who by His own sovereign will controls the ebb and flow of human history.
50. Third, apart from God man’s existence has no real purpose or meaning.
51. Fourth, God’s sovereign control is beyond the pale of any of His creatures to forestall.
52. Clearly, Nebuchadnezzar had come to the point where he was ready to enter into a personal relationship with the Most High so his life could find lasting meaning.
53. At the end of his seven years of dementia, God by a miracle of grace healed his brain and his reason returned.
54. He knew for what and why he had suffered and remembered Daniel’s words and turned to God and was healed (immediate effect).
55. Following his confession of faith (vv. 34-35) he reports his restoration to the throne (v.36).
56. Regaining his full (and considerable) mental faculties his former "majesty and splendor [was] returned to him."
57. He made his way back to Babylon and soon was being "sought out" by his "counselors" and "nobles."
58. Notice that he let God bring things to him rather than do it himself.
59. He now is fully adjusted to his prosperity and to the Source.
60. This event must have had an positive effect upon the Jews living in Babylon, that the God who had brought them low was sovereign over the Gentiles as well.
61. The leadership waited for their king to return based on the wisdom of Daniel.
62. When he returned it electrified the court and the army commanders.
63. At that time there was no one who could replace him.
64. Once again, Babylon got perhaps its most impressive witness with respect to the God of Israel.

VERSE 37 "Now I, Nebuchadnezzar, praise, exalt and honor the King of heaven (aY"m;v. %l,m,l. rD;h;m.W ~meArm.W xB;v;m. rC;n<d>k;Wbn> hn"a] ![;K. [adv. ke-an now + pro.1c.s. anah I + proper noun Neb + pael part.m.s.abs. shebach laud, praise + waw w/Pual part.m.s.abs. rum rise; "exalt" + waw w/Pael part.m.s.abs. hadar glorify + prep. l w/noun m.s.abs. melek king + noun m. dual w/art. shemayin heaven], for all His works are true and His ways just [!yDI Htex'r>aow> jvoq. yhiAdb'[]m;-lk' yDI [rel. di for + noun m.s.constr. kol all + noun m.p.constr.w/3.m.s.suff. ma-abad action (of God in human affairs) + noun m.s.abs. qeshot truth; "true" + waw w/noun f.p.constr.w/3.m.s.suff. arach way + noun m.s.abs. din justice; just/fair]), and He is able to humble those who walk in pride [hl'P'v.h;l. lkiy" hw"gEB. !ykil.h.m; [Aphel part.m.p.abs. halak walk + prep. b w/noun f.s.abs. gewah pride + Peal part.m.s.abs. yekil be able + prep. l w/Haphel infin.constr. shapel be low, sink, be humbled])."

ANALYSIS: VERSE 37

1. This closing statement forms an envelop with verses 1-3.
2. Herein he declares his abiding faith in the God who brought him out of exile and insanity to his worldwide audience.
3. All three verbs "praise," "exalt," and "honors" are participles.
4. This was his attitude both when he was with the beasts of the field in verses 34-35 and now when he is enjoying unprecedented prosperity in his niche as a monarch.
5. He acknowledges the "King of heaven" as the ultimate sovereign.
6. He acknowledges that "all His works are truth" and "all His ways are just/fair."
7. He has had time to reflect and learn about the Most High and he believes in His plan and the doctrine ("truth") behind it.
8. He better than most has experienced God’s sovereign ability to bring even the most powerful and self-sufficient in tow.
9. We see a humble man who readily confesses his sins and by implication warns all that will listen.
10. While he learned the hard way, he did learn.
11. All who are proud God will punish (Prov.16:5, 18; 29:23; Isa.13:19; 23:9; Job.41:34; Lk.1:51; Jam.4:6).