BibleLAB
← Bob Utley

Daniel 4

Bob Utley · You Can Understand the Bible

Daniel 4

NJB (MT Versing) CONTEXTUAL INSIGHT The verse numbering differs from translation to translation because Dan. 4:1-3 in the NASB is 3:31-33 in the original Aramaic text. There are several recurrent themes praise of YHWH dream interpretation by YHWH sovereignty of YHWH There are many differences between the MT (Masoretic Text) and the LXX (Septuagint) in Daniel, chapters 4-6. SPECIAL TOPIC: MASORETIC TEXT (MT) SPECIAL TOPIC: SEPTUAGINT (LXX) This chapter seems to be a very Jewish theological document. It has long been disputed that a pagan polytheist like Nebuchadnezzar II could compose a chapter like this by himself (this chapter is in the FIRST PERSON SINGULAR except for the period of Nebuchadnezzar's madness). It is obvious from the book of Esther that King Ahasuerus (Xerxes I) allowed both Haman and Mordecai to compose documents of their own in his name. Daniel is the Jewish theological influence behind this chapter. Some of the specific reasons for why Nebuchadnezzar II could not have written this chapter are theological content, Dan. 4:3 the style is in line with the rest of the book of Daniel Nebuchadnezzar is spoken of in the third person, Dan. 4:25-30 Dan. 4:29 seems to be written for non-Babylonian people W.A. Criswell and E. J. Young assert that Nebuchadnezzar II is converted to the worship of YHWH because of this final, great sign of Daniel 4. However, because of Dan. 4:8, it is obvious to me that although he was greatly impressed, he was not willing to convert to the monotheism of Israel. All known Babylonian documents of the period refer to him as a worshiper of Marduk. SPECIAL TOPIC: MONOTHEISM SPECIAL TOPIC: MARDUK

Daniel 4:1-3

4:1 "Nebuchadnezzar" Dan. 4:1-3 is in chapter 3 in the Hebrew Bible, but this context obviously starts a new section. His name may mean "may Nebo guard the boundary" (cf. Dan. 4:8). See full note at Dan. 1:1. ▣ "all the peoples, nations, and men of every language" We must remember that the kingdom of neo-Babylon included many language groups (cf. Dan. 3:4,7,29; 6:25). This chapter seems to be a royal decree issued to praise the God of Judah for Nebuchadnezzar's restoration. ▣ "in all the earth" This, of course, refers to the known world of that day and is an example of a non-literal exaggeration (hyperbole). See G. B. Caird, The Language and Imagery of the Bible, pp. 22,110-117,121,133,181. ▣ "May your peace abound" This is parallel to Dan. 6:25 (cf. Ezra 4:17). This was a common idiom for initial greetings, meaning "welfare," "prosperity" (BDB 1116). Nebuchadnezzar II is declaring, in a royal decree, the praises of the God of Judah, who he calls "the Most High God" (BDB 1080, 1106 both with the DEFINITE ARTICLE, see Hebrew form at BDB 43; SPECIAL TOPIC: NAMES FOR DEITY, C.). 4:2 "the signs and wonders which the Most High God has done for me." Nebuchadnezzar II has now been confronted with YHWH in chapters 2, 3, and 4. The accumulating evidence of the existence, sovereignty, and covenant loyalty of the Jewish God is overwhelming. SPECIAL TOPIC: SIGN SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 4:3 "His kingdom is an everlasting kingdom" This verse is a poetic/hymnic text extolling YHWH. "His signs. . .and wonders" (cf. Dan. 6:27). God is actively involved in the lives of these Near Eastern kings (cf. chapters 2;3;4;5;6) to demonstrate His power and presence. "everlasting kingdom" (cf. Dan. 4:34; 2:44; 6:26; 7:14,26). This is in contrast to the changing kingdom represented by the vision of chapter 2. These last two lines of poetry are very similar to the Hebrew of Ps. 145:13; also see Ps. 45:6; Lam. 5:19. "dominion is from generation to generation." God's people are safe and secure in Him in each and every generation, even amidst war and exile. Physical circumstances (destruction of Jerusalem and the temple) do not affect the peace and presence of God in the lives of His followers. These words and phrases are in a parallel relationship in Dan. 4:3. Semitic poetry must be interpreted in light of thought parallels, not rhyme. SPECIAL TOPIC: HEBREW POETRY SPECIAL TOPIC: IMMANUEL'S PERSON AND REIGN SPECIAL TOPIC: KINGDOM OF GOD SPECIAL TOPIC: FOREVER ('olam)

Daniel 4:4-9

4:4 "was at ease in my house and flourishing in my palace" "was at rest in my house, and flourishing in my palace" "was living at ease in my home and prospering in my palace" "was living comfortably in my palace" "was living comfortably in my house, prosperously in my palace" This is another example of Semitic parallelism (as is Dan. 4:5). Nebuchadnezzar II was experiencing the kind of prosperity that he had wished for his hearers in Dan. 4:1. This seems to be an allusion to the up-coming dream of a glorious tree. This type of human arrogance is prophesied in Isa. 47:7,8. Isaiah 13-14 and 46-47 are oracles of judgment against Babylon, which becomes the biblical symbol of human arrogance and pride (similar to the Tower of Babel and Edom). 4:5-7 Again the impotence of Neo-Babylon and its wise men is contrasted with the wise power and control of the God of Judah and her people. 4:5 "I saw a dream. . .the visions in my mind" Dreams were often thought to be the gods revealing information to ANE kings. Therefore, these rulers had to have people to interpret these revelations (biblical examples would be Joseph and Daniel). For a good discussion of this cultural expectation, see John H. Walton, Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible, p. 243 and footnote #50. ▣ "fearful" There are two similar Aramaic roots for fear and dismay that are used often in Daniel, usually connected to the visions. בהל (BDB 1084) "in haste" caused by fear ‒ Dan. 2:25; 3:24; 6:19 fear caused by vision/dream ‒ Dan. 4:5,19; 5:6,10; 7:15,28 דחל (BDB 1087) fear caused by a vision/dream ‒ Dan. 2:31; 4:5 fear of Nebuchadnezzar's power ‒ Dan. 5:19 part of Nebuchadnezzar's decree ‒ Dan. 6:26 in description of the 4 th beast ‒ Dan. 7:7,19 4:6 "So I gave orders" Nebuchadnezzar II can make decrees (cf. Dan. 2:9,15; 3:10,29), but he could not produce the desired result (and neither could his wise men). This is in stark contrast to God's will being accomplished (i.e., Isa. 55:9-11). 4:7 For the meaning of these terms see Dan. 1:20 or 2:2. ▣ "the Chaldeans" See SPECIAL TOPIC: CHALDEANS ▣ "they could not make known its interpretation" It is unusual that they did not attempt an interpretation, given the fact that Nebuchadnezzar II had revealed the dream. Possibly they would have attempted to interpret it, but were afraid to. It is surprising that Nebuchadnezzar II calls on the same group of wise men which he previously had no confidence in (cf. Dan. 2:4-13), and also that he had forgotten his own decrees (Dan. 2:4-49; 3:29) relating to YHWH. This seems to imply that several documents about Daniel circulated separately and were later combined. Modern Bible scholars do not know who or when the final form of the OT books was decided. Believers assume inspiration extends to editors and scribes. SPECIAL TOPIC: INSPIRATION 4:8 "Daniel" The name means "God is my judge" (BDB 1088). See full note at Dan. 1:6. ▣ "Belteshazzar" Daniel's name implies a Babylonian deity, "may_______ protect his life" (BDB 1084). The Babylonian pantheon developed from the Sumerian pantheon. Originally deities were the patrons of specific cities. The god, Marduk, was known as "lord." Bel was originally the patron god of the city of Nippur, but came to be identified with Marduk, the pagan god of the city of Babylon (i.e. Bel, cf Isa. 46:1; Jer. 50:2; 51:44). It is uncertain exactly which god is implied by Daniel's name, but Marduk became the chief god of the city of Babylon. Although Bel looks to be a part of Daniel's Babylonian name, it is not. Daniel 4:8 functions as a parenthesis explaining the name, Belteshazzar (cf. NKJV, NRSV, TEV). SPECIAL TOPIC: MARDUK SPECIAL TOPIC: BEL ▣ NASB, NRSV "a spirit of the holy gods" "the Spirit of the Holy God" TEV, NJB, JPS, NEB, REB, Peshitta "the spirit of the holy gods" If this phrase is from a polytheist (cf. Dan. 4:8a; 5:11,14) then surely this is not a reference to YHWH or His Spirit (the textual evidence is that the qualifying ADJECTIVE "holy" is PLURAL, however, there is a Hebrew PLURAL equivalent in Josh. 24:19, although the LXX translation implies that it does refer to YHWH and that Nebuchadnezzar was a believer). The context (Dan. 4:9) implies that Nebuchadnezzar II remembered Daniel's previous help of dream interpretation in chapter 2; if so, then this could be translated like the NKJV (cf. Dan. 4:9,18). Remember the consistent theological emphasis is YHWH's power and control versus the Babylonian pantheon and government (cf. Dan. 2:20-23). "The spirit" would be understood as YHWH's influence in Daniel's giftedness (cf. Dan. 2:27-28,30,47). This Aramaic phrase is similar to the Hebrew phrase used of Joseph in Gen. 41:38. Both Joseph and Daniel served pagan kings and interpreted their dreams by divine revelations. SPECIAL TOPIC: SPIRIT IN THE BIBLE SPECIAL TOPIC: HOLY SPECIAL TOPIC: WAYS OF REVELATION 4:9 "the chief of the magicians" Daniel was trained in the language and traditions of the Chaldeans (cf. Dan. 1:4). He was made the leader of the Babylonian wise men (cf. Dan. 1:20; 2:48). Daniel's abilities were from YHWH, not from Babylonian magic. These Babylonian wise men failed again and again (cf. Dan. 2:1-13; 4:7,18). Daniel's position and title caused later Jewish rabbis to criticize his cooperation with pagan culture and governments. SPECIAL TOPIC: MAGIC ▣ "tell me the vision" "explain to me the vision" "hear the dream" "this is my dream" "this is the dream" REB, Peshitta "tell me its interpretation" From these English translations it is obvious there are at least two ways to interpret the Aramaic text: Nebuchadnezzar II wanted Daniel to reveal the dream and its interpretation, like chapter 2 (NASB, NKJV) Nebuchadnezzar II told Daniel the dream (as he did the other wise men, cf. Dan. 4:7 and NRSV, TEV, NJB) and wanted him to give the interpretation. The second makes sense contextually, but demands a revocalization of the Masoretic Consonantal Text. The VOWEL markings in the MT are a later addition and not inspired. See UBS Text Project, vol. 5, pp. 204-205. SPECIAL TOPIC: MASORETIC TEXT (MT)

Daniel 4:10-12

4:10 "behold" A Handbook on the Book of Daniel, by UBS, pp. 106-107, notes that this Aramaic interjection (BDB 1080) and its Hebrew equivalent (BDB 243) are used often in Daniel, but usually not translated. Aramaic ‒ Dan. 2:31; 4:10,13; 7:2,5,7,8 (twice), 13 Hebrew ‒ Dan. 8:3,5,15,19; 9:18; 10:5,10,16; 11:2; 12:5 Its literary function is to energize the narrative. ▣ "a tree" This was apparently a common symbol of the power and pervasiveness of important men in the Ancient Near East (NIDOTTE, vol. 1, p. 374, 2. e.; cf. Ezek. 17:3,22-24; 19:10-14; 31 and Herodotus 1.108; 7.19). See a good brief article on the concept of "A cosmic tree at the center of the earth," IVP Bible Background Commentary (OT), p. 736 John H. Walton, ANE Thought and the OT, pp. 175-176 SPECIAL TOPIC: TREES ▣ NASB. NKJV, Peshitta "in the midst of the earth" NRSV, REB "at the center of the earth" "in the middle of the earth" "in the middle of the world" This is an idiomatic way of showing the extent and power of the neo-Babylon empire (cf. Dan. 2:38-39; 4:20-22). As always interpreters must take this figurative (hyperbolic) language in the sense it would have been used by a king in the ancient Near East. Nebuchadnezzar II controlled the known world. 4:11 This verse has all PARTICIPLES, showing continuing action. The tree (kingdom) was still expanding. ▣"its height reached to the sky" This phrase is reminiscent of the Tower of Babel in Gen. 11:4, which also denotes human arrogance and pride (cf. Isa. 14:14). ▣ "it was visible to the end of the whole earth" This is obviously poetic hyperbole. 4:12 The neo-Babylonian empire provided a safe and growing economic climate.

Daniel 4:13-18

4:13 "the angelic watcher" This means "one that stays awake" (BDB 1105). The Hebrew counterpart is used of God in Ps. 121:4. This Aramaic word and concept is used only in this chapter in the entire Bible. It is SINGULAR in Dan. 4:13 but PLURAL in 4:17. The Hebrew counterpart is used of angels in the inter-testamental books of Jubilees (4:15) and I Enoch (1:5) for fallen angels (cf. I Enoch 10-16) It has been found in Cave 1 of the Qumran Text in "the Genesis Apocraphon" and is used for fallen angels (see SPECIAL TOPIC: DEMONS [fallen angels]). It is also known to be the title for the messenger of the gods in the Canaanite pantheon (Ras Shamra texts from Ugarit). We are uncertain if this is an allusion to Babylonian mythology or simply a unique way to refer to a special type of angel who kept watch over "the cosmic tree." For a good brief article on "watchers," see IVP Bible Background Commentary (OT), p. 736. SPECIAL TOPIC: ANGELS IN THE BIBLE ▣ "a holy one" Nebuchadnezzar II recognized that "the watcher" was a single being from the divine realm (hendiadys). We must be careful of putting too much weight on the words of a pagan king, who was a polytheist and wordshiped Marduk. This "holy one" declared the divine judgment on Nebuchadnezzar II (for a period of time). Angels serve to implement God's will. revelation judgment deliverance restoration protection It is interesting that Millard Erickson, in his Christian Theology 2 nd ed., p. 462, asserts that the collective term "angels" is made up of "sons of the Elohim" (Job 1:6; 2:1,6; see SPECIAL TOPIC: NAMES FOR DEITY, C.) "sons of Elim" (Ps. 29:1; 89:6) "holy ones" (Ps. 89:5,7) "watchers" (Dan. 4:13,17,23) "the council" (Ps. 89:7) "the assembly" (Ps. 89:5) "host of heaven," used many times; see SPECIAL TOPIC: LORD OF HOSTS SPECIAL TOPIC: godly ones, holy ones SPECIAL TOPIC: HEAVENLY COUNCIL OF ANGELIC BEINGS SPECIAL TOPIC: ANGELS IN THE BIBLE ▣ "descended from heaven" Since the word "heaven" is also used in Dan. 4:11b, however in a different sense, this is a good opportunity to emphasize the crucial aspect of context in interpretation. Lexicons and dictionaries do not give meaning, only literary (or verbal) contexts give meaning. In 4:11 the term refers to the sky (cf. Dan. 4:15d, see SPECIAL TOPIC: HEAVEN), but in Dan. 4:13 (cf. 4:26-31, see SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN) it refers to the dwelling place of God or the gods. 4:14 "He shouted out" Apparently the reader is meant to understand that one of the holy watchers cried out to the other angelic beings (cf. Dan. 4:17). Remember, however, this is a highly symbolic and figurative dream, not time-space reality. 4:15 "a band of iron" There has been much discussion about the band. Most commentators assume that it was for the protection of the stump. Although some see it as being related to the restraints that bound Nebuchadnezzar II during the time that he was deranged. The LXX sees it as referring to the king himself as a symbol of his restoration to the throne. The tree stands for the kingship of Nebuchadnezzar II. God cuts down/brings down his kingdom (cf. Isa. 10:33-34; Ezek. 17:22-24). However, the stump remains and will regenerate. This imagery is also used of the stump of Jesse (i.e., the Messiah, cf. Isa. 11:1; 53:2; Jer. 23:5; 33:15). This is the origin of the Messianic term "Branch" (i.e., netzer, cf. Isa. 4:2; Zech. 3:8; 6:12). SPECIAL TOPIC: THE BRANCH OF THE LORD SPECIAL TOPIC: JESUS THE NAZARENE ▣ "let him share with the beasts in the grass of the earth" "let him graze with the beasts on the grass of the earth" "let his lot be with the animals of the field in the grass of the earth" "let him live with the animals and the plants" "have its lot with the animals, eating grass" As you can tell by these English translations, there are two ways to understand this ambiguous phrase. The king will live outdoors in the royal gardens with the domestic animals (NASB, NRSV, TEV). The king will eat grass like the domestic animals (NKJV, NJB). 4:16 "Let his mind" This word is literally "heart," which in Hebrew was imagery for the mental processes and choices of the person. SPECIAL TOPIC: HEART ▣ "And let seven periods of time pass over him" NKJV, NRSV "let seven times pass over him" "for seven years" NJB, REB "seven times shall pass over him" "and let seven seasons change over him" This phrase becomes theologically significant because the term "seven" is used both literally and figuratively in the Bible (see SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #4). In Hebrew thought it is the perfect number going back to the consummation of creation week of Genesis 1 (i.e., the day God rested). the term "time" is used in several of the prophecies of Daniel. Is it referring to a specific period of time or a full or perfect period of time? These possibilities must be answered from context, not philology or lexicology. The LXX has "seven years," but the term implies "seasons," "annual seasons." The time element is divinely set and known but recorded for us in a purposefully ambiguous way. 4:17 "This sentence is by the decree of the angelic watchers,   And the decision is a command of the holy ones" This seems to imply that the angels made the decision on their own, but Dan. 4:24 shows the ultimate source of this decision was the Most High God. Again, it is important to realize that the Jews were uncertain at this time about their covenant relationship with YHWH because the temple and Jerusalem (cf. Deut. 12:10) had been destroyed and the Davidic king taken into exile (cf. 2 Samuel 7; 1 Chronicles 17). They needed Him to show them that He was in control of all of world history. The concluding part of this verse is very similar in theological emphasis to Dan. 2:20. The entire book of Daniel makes this assertion again and again. To the Ancient Near East the historical situation looked as if YHWH had been defeated by the Babylonian gods, but in reality YHWH was using the empires of the Fertile Crescent (Assyria, Babylon, Persia) to execute His will related to His people (cf. Isa. 10:5; Jer. 51:20). God's people were reaping the consequences of idolatry and rebellion (cf. Leviticus 26; Deuteronomy 27-29). God needed to reassure His people and inform the pagan empires (Dan. 4:25) of the source of their current political and military prowess (i.e., Dan. 2:21). SPECIAL TOPIC: godly ones, holy ones SPECIAL TOPIC: HEAVENLY COUNCIL OF ANGELIC BEINGS 4:18 "This is the dream. . .tell me its interpretation" In the ANE dreams and visions were often used to communicate divine messages to humans. Two good articles are: John H. Walton, ANE Thought and the OT, p. 243 NIDOTTE, vol. 3, pp. 721-724 SPECIAL TOPIC: WAYS OF REVELATION ▣ "inasmuch as none of the wise men of my kingdom is able" This is a recurrent theme (cf. Dan. 1:20; 2:4-13; 4:7; 5:7-8). SPECIAL TOPIC: DIVINATION

Daniel 4:19-27

4:19 "Daniel. . .was appalled for a while" Daniel was apparently very loyal to Nebuchadnezzar II and regretted having to reveal this judgment. Several times in the book of Daniel, Daniel is spiritually and physically affected by the revelations he receives (cf. Dan. 7:15,28; 8:27; 10:16,17). It seems that "appalled" and "alarmed" are parallel grammatical structures so characteristic of the book of Daniel. ▣ "do not let the dream or its interpretation alarm you" Nebuchadnezzar II had himself been alarmed by this dream (cf. Dan. 4:5). ▣ "those who hate you. . .to your adversaries" This is another of many parallel phrases. This literary style characterizes the entire book (cf. Dan. 4:21c,d, and e,f; 22a,b; 23c,d). 4:22 "it is you, O king" The king himself as the representative of his empire is the focus of the dream, as in Daniel 2 (2:38b, "you are the head of gold"). 4:25 "until you recognize that the Most High is ruler over the realm of mankind, and bestows it on whomever He wishes" See full note at Dan. 4:17. This is the central and recurrent theme of Daniel (cf. Ps. 83:18; 97:9; Jer. 27:5; Romans 9-11). The LXX adds a temporal note at the beginning of this chapter and chapter 3 ("in the eighteenth year"). This would designate the year that Jerusalem and the temple were destroyed. Nebuchadnezzar II needed to recognize YHWH's permission for his apparent victory (i.e., Dan. 2:21). 4:26 "it is Heaven that rules" "Heaven rules" "Heaven is sovereign" "God rules all the world" "the Most HIgh rules over human sovereignty" "that authority is from heaven" This is a circumlocution, a way of referring to deity without using a title/name (cf. Matt. 3:2, "kingdom of heaven"; and Luke 15:18,21, "sinned against heaven"). 4:27 Daniel's advice to Nebuchadnezzar recognizes the biblical worldview (OT) that there is a holy God who requires righteousness. These words to a proud eastern monarch shows the basic ethical nature of reality. Kings were meant to act for the welfare of the people. Sin and rebellion are the problem, but God is a God of mercy (cf. Isa. 55:6-7; Ezek. 18:21-22). These words to Nebuchadnezzar II show Daniel's understanding that pagans are loved by God and can respond to Him by faith and life. However, these kings will be judged for their actions. These revelatory words of potential judgment to the Neo-Babylonian King who destroyed Jerusalem and the temple, would have encourage the exiled covenant people. World empires are subject to Israel's God (cf. Dan. 2:21). Even pagan rulers are called on to show mercy and fairness to their subjects. The parallelism of "sins" and "iniquities" is obvious, but also "righteousness" and "mercy to the poor" are parallel. This reflects the Jewish understanding of almsgiving (in the LXX translation as well as usage in the Aramaic Targums and Talmud, cf. Ps. 112:3,9; Isa. 33:15; Matt. 6:1; 2 Cor. 9:6-11) as an expression of "righteousness" (i.e. God's character, cf. Isa. 58:6-11). SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) SPECIAL TOPIC: ALMSGIVING SPECIAL TOPIC: RIGHTEOUSNESS ▣ "break away" "break off" "atone for" "break with" "redeem" "get rid of" This is literally "tear off" or "break off" (BDB 1108, Peal IMPERATIVE, cf. Gen. 27:40). Humans have been given a free will. They must exercise it for righteousness, not self. There are pivotal moments of appropriate choices and accompanying actions. Seize the moral moment! Current choices determine future conditions. SPECIAL TOPIC: COVENANT ▣ "in case there may be a prolonging of your prosperity" YHWH is warning a proud ANE king to change his ways. The hope would be that he would be spared from judgment. This is very similar to the revelatory word by Jonah that changed the King of Niveveh's ways. Repentance and faith make a difference! This was even true for the evil King Manassah, who repented and believed at the very end of a terrible reign (cf. 2 Chr. 33:18-20). SPECIAL TOPIC: REPENTANCE (OT) SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT

Daniel 4:28-33

4:28 This summary verse is placed first, similar to Dan. 4:1-3. This verse asserts a great biblical truth—what God says comes to be (cf. Numbers 23:19c; Isa. 40:8; 45:23; 55:11). When all is said and done, humanity's only hope is in the unchanging merciful character of God (cf. Mal. 3:6, see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD [OT]). His promises are an extension of His character. The theological difficulty of God's Sovereignty and human free will meet in the concept of covenant. As far as God's promises of redemption, the covenant promises are "unconditional" (one example, "Gen. 15:12-21). However, on an individual basis, His promises are "conditional" (see Deut. 30:15,19). Often Scripture clearly expresses this by "If. . .then," but if when it is not stated it is implied. SPECIAL TOPIC: ELECTION/PREDESTINATION AND LTHE NEED FOR A THEOLOGICAL BALANCE SPECIAL TOPIC: COVENANT 4:29 "he was walking on the roof of the royal palace of Babylon" The people of the ANE used the roof in the summertime as a cool place to rest and sleep. 4:30 "The king reflected and said" Pride has always been the major problem of fallen humanity (cf. Genesis 3; Isaiah 14; Ezekiel 28; see SPECIAL TOPIC: LIFTED UP). This king had much to be proud of, as he is known from the Babylonian Archives as a great builder. Babylon's Hanging Gardens were one of the Seven Wonders of the World. The city itself had huge double walls. The inner wall of the city was 21 feet thick, 50 cubits high with towers every 60 feet. The outer wall was 11 feet thick, 42 miles in circumference, and 6 feet beyond the outer wall was a man-made moat, which channeled the waters of the Euphrates around the city for protection. The LXX is very different from the MT in Daniel, chapters 4-6. At this point in the LXX the arrogant king walking on the walls of his palace in the city of Babylon is King Nabonidus, Belshazzar's father (cf. Dan. 5). The Dead Sea Scrolls 4Q242 records Nabonidus' illness and recovering after 7 years. It is entitled "Prayer of Nabonidus." ▣ "by the might of my power and for the glory of my majesty" Several of these words are used in Dan. 2:37, where Nebuchadnezzar's possession of these is directly attributed to the God of Judah. All he has is a gift from God, but he thinks it is all from himself (cf. Dan. 4:26,31,32; 2:37,44). Israel is warned of this very attitude in Deuteronomy 8. 4:31 "a voice came from heaven" The rabbis assumed that this is the Bath-kol of the inter-biblical period, God's way of confirming His will during that time when there were no prophets in Israel. But, in context, it seems to refer to the decree of the angelic watchers (cf. Dan. 4:13,23). 4:32-33 "Immediately the word concerning Nebuchadnezzar was fulfilled" If we see this as a psychological illness, his malady is called lycantrophy or boanthrophy (cf. R. K. Harrison's Introduction to the OT, pp. 1115-1117). There is even some historical documentation supporting Nebuchadnezzar's period of madness. Berossus (priest of Bel who wrote three history books about Babylon in Greek in the fourth and third centuries B.C.). This tradition is recorded by Josephus (Against Apion 1.19-20). Eusebius, Praep. Evang. IX.41, preserves the testimony of Abydenus (second century B.C.) that Nebuchadnezzar, in his last days, was possessed by some god or other (cf. R. K. Harrison, Introduction to the Old Testament, p. 1115). It is also possible to try to connect this imagery to Sumerian myths related to the physical conditions of primative humans (i.e., no regular food, shelter, or other privileges of civilization). The exact time and nature of Nebuchadnezzar's condition is the fact God set the conditions of his judgment. YHWH controls world events and powers! ▣ "his body was drenched with the dew of heaven" The temperature range in this part of the earth is 120 degrees in summer to below freezing in winter. One can imagine the physical changes which occurred in this man's body as he lived outdoors the year round.

Daniel 4:34-37

4:34 "at the end of that period" This refers to the specific time mentioned in Dan. 4:16, "seven periods of time." Most commentators think it refers to years, but this is speculation. However, the specificity confirms that God is in control of Nebuchadnezzar's condition and healing. The phrase "at that time" of v. 36, also denotes a specific time appointed by the Most High God. Israel's God is in control of history! ▣ "I, Nebuchadnezzar, raised my eyes toward heaven" This is a symbolic way of referring to his acknowledging Israel's God (cf. Dan. 4:36) and His sovereignty (cf. Dan. 4:34-35). As Nebuchadnezzar II "honored" YHWH, the opposite is true of Belshazzar in Dan. 5:22-23. ▣ "Him who lives forever" This seems to be a play on the name "YHWH" from the Hebrew VERB "to be" (cf. Exod. 3: 14). This theological affirmation is made several times in Daniel (cf. Dan. 4:34; 6:26; 12:7). SPECIAL TOPIC: NAMES FOR DEITY, D. SPECIAL TOPIC: FOREVER ('olam) ▣ "His dominion" This poetic theological affirmation is parallel to Dan. 4:3, as well as 2:44; 6:26-27. YHWH's Kingdom is eternal (cf. Dan. 7:14). The four kingdoms of Daniel 2 will pass away, but not the Kingdom of the Most High! 4:35 This chapter has several poetic hymnic affirmations (cf. Dan. 4:3,34-35,37). ▣ "All the inhabitants of the earth are accounted as nothing" This is not asserting that God does not love humanity (i.e., John 3:16 and Special Topic below), but that no human individual or nation can compare with God's power, authority, and longevity (cf. Isa. 40:17; Jer. 10:10). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "the host of heaven" This phrase can have two orientations in texts relating to faithful Israel it refers to YHWH, the commander of the heavenly army of angels (cf. Josh. 5:14-15; 1 Kgs. 22:19; Ps. 103:20-21) in texts which relate to Mesopotamian empires, particularly Babylon, who advocate and use astrology or to idolatrous Israel, then it refers to YHWH as creator (cf. Gen. 1:14-19) and controller of the heavenly bodies (sun, moon, stars, etc., e.g. Deut. 4:19; 17:3; 2 Kgs. 17:16; Ps. 33:6; Isa. 34:4; 40:26; Jer. 8:2-3; 19:13). SPECIAL TOPIC: LORD OF HOSTS ▣ "And no one can ward off His hand" This word refers to child training or discipline. It is a strong emphasis on God's sovereignty over all humans and nations (cf. Dan. 2:21; Isa. 43:13). ▣ "Or say to Him, 'What have You done'" This is another possible allusion to Isaiah (cf. Isa. 10:15; 45:9-13). The phrase is imagery often related to making pottery (cf. Isa. 29:16; Jer. 18; Rom. 9:19-22). God's total sovereignty is a recurrent theme (i.e., 2 Chr. 20:6; Job 9:12). 4:37 "praise, exalt and honor" As is characteristic of Daniel several synonymous terms are used to make a strong emphasis. ▣ "the King of heaven" This is a title related to the concept of YHWH as king of the universe (cf. Jdgs. 8:23; 1 Sam. 8:7; Ps. 5:2; 29:10; 44:4; 47:6-8; 48:2; 68:24; 74:12; 84:3; 95:3; 97:1; 99:4; 146:10; Isa. 41:21; 43:15; 44:6; 52:7). SPECIAL TOPIC: THE KINGDOM OF GOD ▣ "all His works are true and His ways just" Truth and justice are twin characteristics of YHWH (cf. Deut. 32:4; Ps. 33:4-5). The one true God reveals knowledge and acts fairly. He wants His people to emulate His character. ▣ "to humble those who walk in pride" This first refers to Nebuchadnezzar II (and Belshazzar, cf. Dan. 5:20), but also to all Gentile empires represented by the image of four metals in chapter 2 (cf. Exod. 18:11). This is another common biblical theme (cf. Job 40:11-12; James 4:6,10; 2 Pet. 5:5-6).