Daniel 4:19

We have here the interpretation of Nebuchadnezzar's dream; and when once it is applied to himself, and it is declared that he is the tree in the dream (Mutato nomine de te fabula narratur - Change but the name, the fable speaks of thee), when once it is said, Thou art the man, there needs little more to be said for the explication of the dream. Out of his own mouth he is judged; so shall his doom be, he himself has decided it. The thing was so plain that Daniel, upon hearing the dream, was astonished for one hour, Dan 4:19. He was struck with amazement and terror at so great a judgment coming upon so great a prince. His flesh trembled for fear of God. He was likewise struck with confusion when he found himself under a necessity of being the man that must bring to the king these heavy tidings, which, having received so many favours from the king, he had rather he should have heard from any one else; so far is he from desiring the woeful day that he dreads it, and the thoughts of it trouble him. Those that come after the ruined sinner are said to be astonished at his day, as those that went before, and saw it coming (as Daniel here), were affrighted, Job 18:20.

I. The preface to the interpretation is a civil compliment which, as a courtier, he passes upon the king. The king observed him to stand as one astonished, and, thinking he was loth to speak out for fear of offending him, he encouraged him to deal plainly and faithfully with him; Let not the dream, nor the interpretation thereof, trouble thee. This he speaks either, 1. As one that sincerely desired to know this truth. Note, Those that consult the oracles of God must be ready to receive them as they are, whether they be for them or against them, and must accordingly give their ministers leave to be free with them. Or, 2. As one that despised the truth, and set it at defiance. When we see how regardless he was of this warning afterwards we are tempted to think that this was his meaning; "Let it not trouble thee, for I am resolved it shall not trouble me; nor will I lay it to heart." But, whether he have any concern for himself or no, Daniel is concerned for him, and therefore wishes, "The dream be to those that hate thee. Let the ill it bodes light on the head of thy enemies, not on thy head." Though Nebuchadnezzar was an idolater, a persecutor, and an oppressor of the people of God, yet he was, at present, Daniel's prince; and therefore, though Daniel foresees, and is now going to foretell, ill concerning him, he dares not wish ill to him.

II. The interpretation itself is only a repetition of the dream, with application to the king. "As for the tree which thou sawest flourishing (Dan 4:20, Dan 4:21), it is thou, O king!" Dan 4:22. And willing enough would the king be to hear this (as, before, to hear, Thou art the head of gold), but for that which follows. He shows the king his present prosperous state in the glass of his own dream; "Thy greatness has grown and reaches as near to heaven as human greatness can do, and thy dominion is to the end of the earth," Dan 2:37, Dan 2:38. "As for the doom passed upon the tree (Dan 4:23), it is the decree of the Most High, which comes upon my lord the king," Dan 4:24. He must not only be deposed from his throne, but driven from men, and being deprived of his reason, and having a beast's heart given him, his dwelling shall be with the beasts of the field, and with them he shall be a fellow-commoner: he shall eat grass as oxen, and, like them, lie out all weathers, and be wet with the dew of heaven, and this till seven times pass over him, that is, seven years; and then he shall know that the Most High rules, and when he is brought to know and own this he shall be restored to his dominion again (Dan 4:26): "Thy kingdom shall be sure unto thee, shall remain as firm as the stump of the tree in the ground, and thou shalt have it, after thou shalt have known that the heavens do rule." God is here called the heavens, because it is in heaven that he has prepared his throne (Psa 103:19), thence he beholds all the sons of men, Psa 33:13. The heavens, even the heavens, are the Lord's; and the influence which the visible heavens have upon this earth is intended as a faint representation of the dominion the God of heaven has over this lower world; we are said to sin against heaven, Luk 15:18. Note, Then only we may expect comfortably to enjoy our right in, and government of, both ourselves and others, when we dutifully acknowledge God's title to, and dominion over, us and all we have.

III. The close of the interpretation is the pious counsel which Daniel, as a prophet, gave the king, Dan 4:27. Whether he appeared concerned or not at the interpretation of the dream, a word of advice would be very seasonable - if careless, to awaken him, if troubled, to comfort him; and it is not inconsistent with the dream and the interpretation of it, for Daniel knew not but it might be conditional, like the prediction of Nineveh's destruction. Observe, 1. How humbly he gives his advice, and with what tenderness and respect: "O king! let my counsel be acceptable unto thee; take it in good part, as coming from love, and well-meant, and let it not be misinterpreted." Note, Sinners need to be courted to their own good, and respectfully entreated to do well for themselves. The apostle beseeches men to suffer the word of exhortation, Heb 13:22. We think it a good point gained if people will be persuaded to take good counsel kindly; nay, if they will take it patiently. 2. What his advice is. He does not counsel him to enter into a course of physic, for the preventing of the distemper in his head, but to break off a course of sin that he was in, to reform his life. He wronged his own subjects, and dealt unfairly with his allies; and he must break off this by righteousness, by rendering to all their due, making amends for wrong done, and not triumphing over right with might. He had been cruel to the poor, to God's poor, to the poor Jews; and he must break off this iniquity by showing mercy to those poor, pitying those oppressed ones, setting them at liberty or making their captivity easy to them. Note, It is necessary, in repentance, that we not only cease to do evil, but learn to do well, not only do no wrong to any, but do good to all. 3. What the motive is with which he backs this advice: If it may be a lengthening of thy tranquility. Though it should not wholly prevent the judgment, yet by this means a reprieve may be obtained, as by Ahab's humbling himself, Kg1 21:29. Either the trouble may be the longer before it comes or the shorter when it does come; yet he cannot assure him of this, but it may be, it may prove so. Note, The mere probability of preventing a temporal judgment is inducement enough to a work so good in itself as the leaving off of our sins and reforming of our lives, much more the certainty of preventing our eternal ruin. "That will be a healing of thy error" (so some read it); "thus the quarrel will be taken up, and all will be well again."

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Dan 4:19 Then Daniel, whose name [was] Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream [be] to them that hate thee, and the interpretation thereof to thine enemies.

Ver. 19. Then Daniel, whose name was Belteshazzar.] Which name he took no felicity at all in, but the contrary. Nevertheless, for the Chaldeans’ sake, in whose tongue he wrote these things, and at whose good he therein aimed, he here addeth it.

Was astonished for an hour.] So was not Nebuchadnezzar, who was the man concerned. Ea fere est improbarum securitas; the godly, who have less cause, are frightened often, when the wicked are hardened. See Hab 3:16. {See Trapp on "Hab 3:16"} But they who tremble not in time of threatening, shall be crushed to pieces in time of punishing. {a}

My lord, the dream be to them that hate thee.] Daniel, after a certain pause makes this mannerly preamble to the interpretation of the dream, which could not be very pleasing. But truth must be spoken, however it be taken. So Philo brings in Joseph prefacing to the interpretation of Pharaoh’s baker’s dream, Utinam tale somnium non vidisses, &c., I would, sir, you had not so dreamed; but since you have, I mast deal plainly with you.

{a} Bradford.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Then Daniel, whose name was Belteshazzar - Dan 4:8. It has been objected that the mention in this edict of “both” the names by which Daniel was known is an improbable circumstance; that a pagan monarch would only have referred to him by the name by which he was known in Babylon - the name which he had himself conferred on him in honor of the god (“Belus”) after whom he was called. See the note at Dan 1:7. To this it may be replied, that although in ordinary intercourse with him in Babylon, in addressing him as an officer of state under the Chaldean government, he would undoubtedly be mentioned only by that name; yet, in a proclamation like this, both the names by which he was known would be used - the one to identify him among his own countrymen, the other among the Chaldeans. This proclamation was designed for people of all classes, and ranks, and tongues Dan 4:1; it was intended to make known the supremacy of the God worshipped by the Hebrews. Nebuchadnezzar had derived the knowledge of the meaning of his dream from one who was a Hebrew, and it was natural, therefore, in order that it might be known by whom the dream had been interpreted, that he should so designate him that it would be understood by all.

Was astonied - Was astonished. The word “astonied,” now gone out of use, several times occurs in the common version; Ezr 9:3; Job 17:8; Job 18:20; Eze 4:17; Dan 3:24; Dan 4:19; Dan 5:9. Daniel was “amazed” and “overwhelmed” at what was manifestly the fearful import of the dream.

For one hour - It is not possible to designate the exact time denoted by the word “hour” - שׁעה shâ‛âh. According to Gesenius (“Lex.”), it means moment of time; properly, a look, a glance, a wink of the eye - German, “augenblick.” In Arabic the word means both a moment and an hour. In Dan 3:6, Dan 3:15, it evidently means immediately. Here it would seem to mean a short time. That is, Daniel was fixed in thought, and maintained a profound silence until the king addressed him. We are not to suppose that this continued during the space of time which we call an hour, but he was silent until Nebuchadnezzar addressed him. He would not seem to be willing even to speak of so fearful calamities as he saw were coming upon the king.

And his thoughts troubled him - The thoughts which passed through his mind respecting the fearful import of the dream.

The king spake and said ... - Perceiving that the dream had, as he had probably apprehended, a fearful significancy, and that Daniel hesitated about explaining its meaning. Perhaps he supposed that he hesitated because he apprehended danger to himself if he should express his thoughts, and the king therefore assured him of safety, and encouraged him to declare the full meaning of the vision, whatever that might be.

Belteshazzar answered and said, My lord, the dream be to them that hate thee - Let such things as are foreboded by the dream happen to your enemies rather than to you. This merely implies that he did not desire that these things should come upon him. It was the language of courtesy and of respect; it showed that he had no desire that any calamity should befall the monarch, and that he had no wish for the success of his enemies. There is not, in this, anything necessarily implying a hatred of the enemies of the king, or any wish that calamity should come upon them; it is the expression of an earnest desire that such an affliction might not come upon him. If it must come on any, such was his respect for the sovereign, and such his desire for his welfare and prosperitry, that he preferred that it should fall upon those who were his enemies, and who hated him. This language, however, should not be rigidly interpreted. It is the language of an Oriental; language uttered at a court, where only the words of respect were heard. Expressions similar to this occur not unfrequently in ancient writings. Thus Horace, b. iii. ode 27:

“Hostium uxores puerique caecos

Sentiant motus orientis Austri.”

And Virgil, Georg. iii. 513:

“Di meliora piis, erroremque liostibus ilium.”

“Such rhetorical embellishments are pointed at no individuals, have nothing in them of malice or ill-will, are used as marks of respect to the ruling powers, and may be presumed to be free from any imputation of a want of charity.” - Wintle, in loc.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Dan_4:19-26

Then Daniel . . . was astonied for one hour, and his thoughts troubled him.

The Symbolical Tree

Being troubled by his dream, Nebuchadnezzar summoned the wise men of Babylon into his presence to explain its meaning. They heard it, and were silent. Daniel arriving afterwards, the king recites his dream a second time. That holy man no sooner heard the dream than the meaning of it was unfolded unto him by the Spirit of inspiration. And if Nebuchadnezzar was troubled by the vision, Daniel is not less troubled by a discovery of its meaning. We cannot, however, suppose that Daniels agitation was caused by dread of Nebuchadnezzar. We cannot suppose that he was afraid to deliver the message with which God had entrusted him. His perturbation of mind may be accounted for upon principles more accordant with his high character. In interpreting the vision, he had to denounce a judgment from the Lord against the king; and Divine judgments are such as to strike every pious mind with awe. To utter them, is to bear the burden of the Lord. There can be little doubt that Daniel was attached to Nebuchadnezzar, and that this attachment was the cause of his trouble. This agitation of mind is, therefore, highly honourable to Daniel. He would not violate his conscience at the kings command; but men who are loyal to God will always be found to be most loyal to kings. Let adversity come, and they will then find in what hearts the truest loyalty resides. They will find that men like Daniel, though they may refuse to comply with their sinful commands, will be the first to weep for them. We read not that one of all the princes, the governors, the captains, and the sheriffs, that bent before the idol on the plains of Dura, were in the least affected by Nebuchadnezzars humiliation. Seeing his faithful servant thus agitated, Nebuchadnezzar endeavoured to compose his mind. The king spake and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Thus encouraged, Daniel proceeded to discharge his difficult and solemn duty. The design of this calamity was to teach Nebuchadnezzar that God giveth the kingdoms of men to whomsoever He will. These kingdoms may be acquired by valour, they may be transmitted from a long line of ancestors, yet still they are the gifts of God; and He bestows them in adorable sovereignty. The kings and the princes of the world can give no ultimate reason for the fact that they occupy such exalted stations, except by tracing it to the good pleasure of the Almighty. And God not only appoints the lot of kings; He appoints the lot of all men. We cannot give a rational account of anything about our condition, and especially of what is good about it, apart from the will of God. The fact of this calamity being sent in order to teach Nebuchadnezzar the supremacy of God, reminds us how apt mankind are to forget this truth, and to act as if they were sovereign and independent, Though every object in creation, and every event in providence, speak to us of God, of His power, of His wisdom, of His sovereign majesty, yet how much is He overlooked! How greatly is He forgotten! In the formation of our plans, in the exertion of our influence, in the employment of our faculties, how seldom is He recognised! This arises from the corruption of our nature; from its unbelief of Divine things; its enmity to Divine holiness; its insubordination to Divine authority. In the present disordered state of human nature, two things contribute greatly to make men forget the sovereignty of God. The first of these is the invisibility of the Divine nature, and the consequent invisibility of the Divine agency. A second reason why men so much overlook the Divine supremacy is the manner in which God governs the world. In ruling His intelligent offspring, God deals with them as creatures possessed of reason, will, and conscience. In fixing their lot in the world, He makes use of their own talents, passions, plans, and efforts. We never can, in any instance, separate the controlling influence of God from the free agency of man. Hence, because the affairs of the world appear to be carried on solely by the operation of secondary causes, we are apt altogether to forget His presence and His power. From the fact of this calamity being sent to teach Nebuchadnezzar the supremacy of God, we learn that it is of great importance to keep this truth constantly in remembrance. Notwithstanding that Nebuchadnezzar was elected to the throne of Babylon by God, he had to use means with as much earnestness and diligence as if his kingdom had not been a gift from the Most High. He had to employ vigilance, and skill, and perseverance, to undergo much anxiety, endure many hardships, encounter many dangers, fight many battles, storm many towns. And notwithstanding that there is an ordination to eternal life, he who would obtain it must use means just as if there was no ordination. He must watch, he must strive, he must fight. (W. White.)

Sad Tidings

There was silence in the kings chamber whilst the prophet of God meditated on Gods mysterious message to the king, and considered how he might best impress upon the king the meaning of the Divine sentence. So for that while, during which Daniel sat mutely pondering the matter, we cannot doubt his heart was lift up to the throne of the Heavenly Grace to obtain for himself from the Holy Ghost the power to speak as he ought to speak; and for the king his master a teachable disposition, and such a penitential submission to the Almighty, as might ensure him forgiveness and mercy. The one hour during which Daniel is said to have been astonied is an indefinite note of time. Daniel was astonied and his thoughts troubled him, because in the first place I think (as the LXX expression for his troubled thoughts will suggest), Daniel had to unravel and reason out in his own mind the mysterious intimations of the dream, and make it clear to himself, before he ventured to speak. Then, in the second place, the thought of all the indignities and suffering implied in the terms, which described the impending madness, might well make a tender-hearted man hesitate to announce the details of such a calamity about to fall on one whom he regarded with admiration and gratitude. Daniel grieved to think that one who had promoted him to a share in his glory, and to the honour of governing the chief of his provinces, should be in danger of such a terrible reverse! And then again--as he thought over the humiliating decree of Heaven, this questionwould rise in his mind--how would the king receive the announcement? If Nebuchadnezzar required such a chastisement for his pride, would he be in the temper to listen patiently to the declaration of such a rebuke from the God of the Jews, whom as yet he had not learnt to honour? But Daniel knew (in the conflict of his feelings) how to gain courage and strength; and how to set his face as a flint, and deliver without flinching the word of the Lord. If the Spirit of God was in him, could it be there except he prayed? Now see how God had strengthened him! Not only did Daniel interpret the dream, but (with an earnest concern for the kings welfare) he dared to speak to him of his sins--which were bringing this dreadful punishment upon him! And Daniel could do this with a clear conscience, since he was ruling his province well himself to the benefit of his people, and doing his best to shew mercy to the poor--not living in luxury at their expense, nor exalting himself to their hurt.

I. IN HIS ANXIETY TO HELP HIS ROYAL MASTER, DANIEL PRESENTS A CONSPICUOUS EXAMPLE OF THE VALUE AND POWER OF SYMPATHY. During that one hour, as he sat astonied, mutely contemplating the abstruse subject, on which the king not only demanded an explanation, but asked for it with such evident desire for relief from a pressing anxiety and trouble--Daniel felt for the king; and with all his heart he laboured to find words which would meet the case, and which should not merely solve the mystery, but should at the same time touch the kings conscience and heart. He studied the case with the penetrating interest of a good physician. As he contemplated the pitiful sight of the grand monarch become a grovelling maniac, driven from the dwellings of men, and left to the full sway of his mental aberration--Daniel could not but feel as Elisha felt when he settled his countenance steadfastly upon Hazael till he wept at the thought of all the misery which God had showed him the murderer of Benhadad and the usurper of his throne would cause. Daniel yearned to impress the king with the same vivid apprehension of impending danger as he himself had, that it might lead him to an effectual repentance. Sympathy is one great element of success in winning souls to God; without sympathy religious influence is scarcely possible. In the present state of society, when at the same time that class-distinctions are becoming less rigidly marked class feelings are often being deeply stirred, and when the lowest grades are gladly accepting the newly invented ministrations of men and women from amongst themselves--it is of paramount consequence to the church that it should be plainly seen her ministers have a real love and concern for all, however far removed in the social scale. How is this sympathy to be cultivated? Few are intensely sympathetic by nature; others must supply the default of nature by much stirring up of the gift that is in them through the laying on of hands. True Christian sympathy proceeds from love of souls; it is the result of having mastered the fact that every soul is of value to Christ, who gave Him blood to redeem it. The sympathy of Jesus Christ can only be reflected in our ministry for Him, when we are willing to study each particular souls need; and that upon our knees in prayer. If the message we have to deliver is to be regarded by those who listen to us, they must perceive that we believe it ourselves; and, in the next place, that our thoughts trouble us with sorrow for those whom our words condemn. Daniel (as he pondered over the future of Nebuchadnezzar) evidently perceived further terrors than the insanity which was to reduce the king to such a vile estate; he feared his waking from the dust of the earth, in the latter day, to shame and everlasting contempt. Hence his earnestness. But it might seem as if Daniels sympathy was wasted, since we are told of no immediate results. Not so however; though the king may have remained unaffected by it till his reason was restored to him, after the seven times had passed over him, still it is clear he then submitted to be taught by the man of God, whose word had not failed, whose heart he knew he might trust.

II. In the second place, DANIEL MAY BE LOOKED UPON AS THE THOUGHTFUL AND REVERENT STUDENT OF GODS WORD. The Bible is full of mysteries, which it is our bounden duty to look into; and full of difficulties which must be faced. Thoughtful and educated men in every congregation are demanding of the clergy not only more heart, but more intelligence and more culture. They have grown tired of sermons that shirk the difficulties which perplex their own minds. Knowledge is power, but there is no power like the power of the Holy Ghost. The mere cultivated intellect is no adequate weapon wherewith to fight against sin.

III. Again, we cannot fail to see in Daniel (to whom God had given such insight into Divine mysteries) THE TYPE OF ONE WHO IS PURE IN HEART AND PURE IN LIFE. At the period of his life which we are considering, Daniel allowed himself (it would appear from what he says in the tenth chapter) a moderate use of pleasant bread with flesh and wine for his usual diet; when, however, he was the recipient of Divine communications, he fasted, and (as a strict observer of the law) he would not fail to east often. But we remember, when he was only a boy of 14, with a wonderfully precocious faith, he had denied himself all the dainties of the kings table lest he should be defiled by what had been offered to idols. He knew that man doth not live by bread alone, but by every word that proceedeth out of the mouth of God, and Gods word, heard in his own heart, was abstain. We learn from the first chapter that God gave him for his reward (above and beyond the skill in all learning and wisdom which his three companions were blessed with) understanding in all visions and dreams. How good for the Church of England it would be if those who are to be her future ministers would make that noble venture of faith; Prove thy servants, I beseech thee, ten days, and let them give us pulse to eat, and water to drink. Happy those who, when called in the exercise of their office to rebuke sin in others, have no rebuke of conscience to make the words falter on their lips! Daniels thoughts troubled him; but no regrets for his own misconduct made him dumb, nor mingled with his sad forebodings as to the fate of one whom he saw pursuing with headstrong course the road to ruin. (W. Morrison.)

Dan_4:19-37

Moments, of Astonishment

Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. There are moments of astonishment in all true ministries. The word hour should be replaced by the word moment: Then Daniel was astonished for one moment. But into one moment how many hours may be condensed! Into one feeling a whole lifetime, with manifold and tragical experience, may enter. We have nothing to do with mere time in calculating spiritual impression, spiritual service, spiritual enjoyment. Daniel was not a man to be easily affrighted; the astonishment which befell him was moral, imaginative, not in the sense of fancying things that did not exist, but in the sense of giving realities their largest scope and meaning. He was astonished that such a fate was awaiting king Nebuchadnezzar. It was like a blow struck upon the very centre of his forehead; when he saw what was going to befall the king he was struck, as it were, with a spear of lightning, his voice faltered, as did the fashion of his countenance. He had a message to deliver, and yet he delivered it with tears that were hidden in the tone of his voice. He was not flippant; he was solemn with an ineffable solemnity. Never was he in such a position before. Only the Divine Spirit could make him equal to the responsibilities of that critical hour. Many words we can utter easily, but to pronounce doom upon life, any life, old mans or little childs, is a task which drives our words back again down the throat. We cannot utter them, yet we must do so; we wait in the hope that some relief will come, but relief does not come from this burden-bearing in the sanctuary of life. The preacher is often as much astonished as the hearer, and as much terrified. In proportion as the preacher is faithful to the hook which he has to read, expound, and enforce, will he sometimes come to passages that he would rather not read. It would be delightful if we could expel the idea of penalty from our human intercommunion. Men have tried to fill up the pit of hell with flowers, and all the flowers have been consumed. It would be delightful to hide by concealment of any kind the horrors that await the wicked man, but to hide those horrors is to aggravate them. It can be no joy to any man to go forth and say, Yet forty days, and Nineveh shall be overthrown. No man could utter such words but in obedience to the election and ordination of God. It is easy, if we consult our own flesh and sense and taste alone, to hide the Cross of agony and shame; but he who hides the Cross hides the salvation which it symbolises, and without which it is impossible. It is not easy for any man, Jonah or Daniel, Hosea or Joel, to say unto the wicked, It shall be ill with thee. We would rather live upon the other side of the hill, where the sun smiles all day, where the flowers grow as if they would never cease to unfold some new secret of colour and beauty, and where the birds trill a song from hour to hour, as if growing in capacity as they multiply in service. But the hill of the Lord is many-sided; we should be unfaithful and unjust if we did not recognise its multifold aspects, and show them to those who have come to see the reality and the mystery of the Divine Kingdom amongst men. Daniel looks wondrously well in the moment of his astonishment. The mans best self is now in his face. How quiet he is, and what singular tenderness plays around the sternness which befits the message that he is about to deliver! What a mixture of emotion, what an interplay of colour, what an agony of sensation! yet Daniel is a true man, and he will speak the true word, come of it what may, so far as he himself is concerned; furnace of fire or den of lions, he must speak the word which the Lord has given to him. Why do we not follow his example? Why do we try to take out of the Divine word all things offensive? It would be easy to pander to human taste, and to flatter human vanity, and to assure the half-damned man that the process cannot be completed, but that after all he will be taken to Heaven and made a seraph of. Who can tell lies so thick, so black? Let him eschew the altar and the Cross. (Joseph Parker, D.D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Dan 4:19. Then Daniel was astonied for one hour — “Stood in silent astonishment for nearly an hour,” both at the surprising circumstances of the judgment denounced against the king, and likewise out of a tender regard and respect for his person, who had bestowed so many favours upon him. The Vulgate renders it, cæpit intra seipsum tacitus cogitare, he began to consider in silence within himself, or silently reflected on the particulars of the dream just related. But the LXX. read απηνεωθη, obstupefactus fuit, he was amazed, or confounded. The king said, Let not the dream trouble thee — Whatsoever it be that thou understandest from the dream, tell it freely without fear. Daniel answered, The dream be to them that hate thee — May the ill it portends happen to thy enemies. The words are spoken by the figure called euphemismus, according to which any displeasing or ungrateful thing is signified by a more soft and agreeable mode of expression: see a like instance, 1Sa 25:22. “Such rhetorical embellishments are pointed at no individuals, have nothing in them of malice or ill-will, and may be presumed to be free from any imputation of a want of charity.” — Wintle. Daniel thus expresses his dutiful concern for the safety of the king’s person and government. For though Nebuchadnezzar was an idolater, a persecutor, and oppressor of the people of God, yet he was Daniel’s prince, and therefore, though he foresees, and is now going to foretel, ill concerning him, he dares not wish ill to him. Thus Jeremiah had before exhorted the Jewish captives at Babylon to wish and pray for the prosperity of the government under which they lived.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The interpretation of the dream.

As Daniel at once understood the interpretation of the dream, he was for a moment so astonished that he could not speak for terror at the thoughts which moved his soul. This amazement seized him because he wished well to the king, and yet he must now announce to him a weighty judgment from God.

Daniel 4:16 (Dan 4:19)

The punctuation אשׁתּומם for אשׁתּומם is Syriac, as in the Hebr. Dan 8:27; cf. Winer's Chald. Gram. 25, 2. חדא כּשׁעהmeans, not about an hour (Mich., Hitz., Kran., etc.), but as it were an instant, a moment. Regarding שׁעה, see under Dan 3:6. The king perceives the astonishment of Daniel, and remarks that he has found the interpretation. Therefore he asks him, with friendly address, to tell him it without reserve. Daniel then communicates it in words of affectionate interest for the welfare of the king. The words, let the dream be to thine enemies, etc., do not mean: it is a dream, a prophecy, such as the enemies of the king might ungraciously wish (Klief.), but: may the dream with its interpretation be to thine enemies, may it be fulfilled to them or refer to them (Hv., Hitz., etc.). The Kethiv מראי is the regular formation from מרא with the suffix, for which the Masoretes have substituted the later Talmudic-Targ. form מר. With regard to שׂנאיך with the a shortened, as also השׁחין (Dan 3:16) and other participial forms, cf. Winer, Chald. Gram. 34, III. That Nebuchadnezzar (Dan 4:16) in his account speaks in the third person does not justify the conclusion, either that another spake of him, and that thus the document is not genuine (Hitz.), nor yet the conclusion that this verse includes an historical notice introduced as an interpolation into the document; for similar forms of expression are often found in such documents: cf. Ezr 7:13-15; Est 8:7-8.

Daniel 4:17 (Dan 4:20)

Daniel interprets to the king his dream, repeating only here and there in an abbreviated form the substance of it in the same words, and then declares its reference to the king. With vv. 17 (Dan 4:20) and 18 (Dan 4:21) cf. vv. 8 (Dan 4:11) and 9 (Dan 4:12). The fuller description of the tree is subordinated to the relative clause, which thou hast seen, so that the subject is connected by הוּא (Dan 4:19), representing the verb. subst., according to rule, with the predicate אילנא. The interpretation of the separate statements regarding the tree is also subordinated in the relative clauses to the subject. For the Kethiv רבית = רביתּ, the Keri gives the shortened form רבת, with the elision of the third radical, analogous to the shortening of the following מטת for מטת. To the call of the angel to "cut down the tree," etc. (Dan 4:20, cf. Dan 4:10-13), Daniel gives the interpretation, Dan 4:24, "This is the decree of the Most High which is come upon the king, that he shall be driven from men, and dwell among the beasts," etc. על מטא = Hebr. על בּוא. The indefinite plur. form טרדין stands instead of the passive, as the following לך יטעמוּן and מצבּעין, cf. under Dan 3:4. Thus the subject remains altogether indefinite, and one has neither to think on men who will drive him from their society, etc., nor of angels, of whom, perhaps, the expulsion of the king may be predicated, but scarcely the feeding on grass and being wet with dew.

Daniel 4:23 (Dan 4:26)

In this verse the emblem and its interpretation are simply placed together, so that we must in thought repeat the פשׁרא דּנה from Dan 4:12 before מלכוּתך. קיּמא, קאם do not in this place mean to stand, to exist, to remain, for this does not agree with the following דּי-nim; for until Nebuchadnezzar comes to the knowledge of the supremacy of God, his dominion shall not continue, but rest, be withdrawn. קוּם, to rise up, has here an inchoative meaning, again rise up. To שׁלּיטין (do rule) there is to be added from Dan 4:22 (25) the clause, over the kingdom of men. From this passage we have an explanation of the use of שׁמיּא, heaven, for עלּיא, the Most High, God of heaven, whence afterwards arose the use of βασιλεία τῶν οὐρανῶν for βασιλεία τοῦ Θεοῦ.

Daniel 4:24 (Dan 4:27)

Daniel adds to his interpretation of the dream the warning to the king to break off his sins by righteousness and mercy, so that his tranquillity may be lengthened. Daniel knew nothing of a heathen Fatum, but he knew that the judgments of God were directed against men according to their conduct, and that punishment threatened could only be averted by repentance; cf. Jer 18:7.; Jon 3:5.; Isa 38:1. This way of turning aside the threatened judgment stood open also for Nebuchadnezzar, particularly as the time of the fulfilment of the dream was not fixed, and thus a space was left for repentance. The counsel of Daniel is interpreted by Berth., Hitz., and others, after Theodotion, the Vulgate, and many Church Fathers and Rabbis, as teaching the doctrine of holiness by works held by the later Jews, for they translate it: redeem thy sins by well-doing (Hitz.: buy freedom from thy sins by alms), and thy transgressions by showing mercy to the poor.

(Note: Theodot. translates: καὶ τὰς ἁμαρτίας σου ἐν ἐλεημοσύναις λύτρωσαι καὶ τὰς ἀδικίας σου ἐν οἰκτιρμοῖς πενήτων. The Vulg.: et peccata tua eleemosynis redime et iniquitates tuas misericordiis pauperum. Accordingly, the Catholic Church regards this passage as a locus classicus for the doctrine of the merit of works, against which the Apologia Conf. August. first set forth the right exposition.)

But this translation of the first passage is verbally false; for פּרק does not mean to redeem, to ransom, and צדקה does not mean alms or charity. פּרק means to break off, to break in pieces, hence to separate, to disjoin, to put at a distance; see under Gen. 21:40. And though in the Targg. פרק is used for גּאל, פּדה, to loosen, to unbind, of redeeming, ransoming of the first-born, an inheritance or any other valuable possession, yet this use of the word by no means accords with sins as the object, because sins are not goods which one redeems or ransoms so as to retain them for his own use. חטי פּרק can only mean to throw away sins, to set one's self free from sins. צדקה nowhere in the O.T. means well-doing or alms. This meaning the self-righteous Rabbis first gave to the word in their writings. Daniel recommends the king to practise righteousness as the chief virtue of a ruler in contrast to the unrighteousness of the despots, as Hgstb., Hv., Hofm., and Klief. have justly observed. To this also the second member of the verse corresponds. As the king should practise righteousness toward all his subjects, so should he exercise mercy toward the oppressed, the miserable, the poor. Both of these virtues are frequently named together, e.g., Isa 11:4; Psa 72:4; Isa 41:2, as virtues of the Messiah. חטייך is the plur. of חטי, as the parallel עויּתך shows, and the Keri only the later abbreviation or defective suffix-formation, as Dan 2:4; Dan 5:10.

The last clause of this verse is altogether misunderstood by Theodotion, who translates it ἴσως ἔσται μακρόθυμος τοῖς παραπτώμασιν σου ὁ Θεός, and by the Vulgate, where it is rendered by forsitan ignoscet delictis tuis, and by many older interpreters, where they expound ארכּא in the sense of ארך אפּים, patience, and derive שׁלותך from שׁלה, to fail, to go astray (cf. Dan 3:29). ארכּא means continuance, or length of time, as Dan 7:12; שׁלוא, rest, safety, as the Hebr. שׁלוה, here the peaceful prosperity of life; and הן, neither ecce nor forsitan, si forte, but simply if, as always in the book of Daniel.

Daniel places before the king, as the condition of the continuance of prosperity of life, and thereby implicite of the averting of the threatened punishment, reformation of life, the giving up of injustice and cruelty towards the poor, and the practice of righteousness and mercy.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Daniel . . . Belteshazzar--The use of the Hebrew as well as the Chaldee name, so far from being an objection, as some have made it, is an undesigned mark of genuineness. In a proclamation to "all people," and one designed to honor the God of the Hebrews, Nebuchadnezzar would naturally use the Hebrew name (derived from El, "God," the name by which the prophet was best known among his countrymen), as well as the Gentile name by which he was known in the Chaldean empire.

astonied--overwhelmed with awe at the terrible import of the dream.

one hour--the original means often "a moment," or "short time," as in Dan 3:6, Dan 3:15.

let not the dream . . . trouble thee--Many despots would have punished a prophet who dared to foretell his overthrow. Nebuchadnezzar assures Daniel he may freely speak out.

the dream be to them that hate thee--We are to desire the prosperity of those under whose authority God's providence has placed us (Jer 29:7). The wish here is not so much against others, as for the king: a common formula (Sa2 18:32). It is not the language of uncharitable hatred.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 19. Daniel - was astonied for one hour] He saw the design of the dream, and he felt the great delicacy of interpreting it. He was not puzzled by the difficulties of it. He felt for the king, and for the nation; and with what force and delicacy does he express the general portent; "The dream to them that hate thee, and the interpretation thereof to thine enemies!"

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Here Daniel relates how he was in some sense astonished. And I refer this to the sorrow which the holy Prophet had endured from that horrible punishment which God had shewn under a figure; nor ought it to seem surprising for Daniel to be grievously afflicted on account of the calamity of the king of Babylon; for although he was a cruel tyrant, and had harassed and all but destroyed God’s Church, yet since he was under his Sway, he was bound to pray for him. But God had deafly taught the Jews this, by means of Jeremiah, Pray ye for the prosperous state of Babylon, because your peace shall be in it. (Jeremiah 29:7.) At the close of seventy years it was lawful for the pious worshippers of God to beg him to free them; but until the time predicted by the Prophet had elapsed, it was not lawful either to indulge in hatred against the king, or to invoke God’s wrath upon him. They knew him to be the executor of God’s just vengeance, and also to be their sovereign and lawful ruler. Since then Daniel was treated kindly by the king when by the rights of warfare he was dragged into exile, he ought to be faithful to his own king, although he exercised tyranny against the people of God. This was the reason why he suffered so much sorrow from that sad oracle. Others think he was in an ecstasy; but this seems to suit better because he does not simply speak of being astonished, but even disturbed and terrified in his thoughts. Meanwhile, we must remark, how variously the Prophets were affected when God uses them in denouncing his approaching judgments. Whenever God appointed his Prophets the heralds of severe calamities, they were affected in two ways; on the one side, they condoled with those miserable men whose destruction they saw at hand, and still they boldly announced what had been divinely commanded; and thus their sorrow never hindered them from discharging their duty freely and consistently. In Daniel’s case we see both these feelings. The sympathy, then, was right in his condoling with his king and being silent for about an hour. And when the king commands him to be of good courage and not to be disturbed, we have here depicted the security of those who do not apprehend the wrath of God. The Prophet is terrified, and yet he is free from all evil; for God does not threaten him, nay, the very punishment which he sees prepared for the king, afforded the hope of future deliverance. Why then is he frightened? because the faithful, though God spares them and shews himself merciful and propitious, cannot view his judgments without fear, for they acknowledge themselves subject to similar penalties, if God did not treat them with indulgence. Besides this, they never put off human affections, and so pity takes possession of them, when they see the ungodly punished or even subject to impending wrath. For these two reasons they suffer sorrow and pain. But the impious, even when God openly addresses and threatens them, are not moved, but remain stupid, or openly deride his power and treat his threats as fabulous, till they feel them seriously. Such is the example which the Prophet sets before us in the king of Babylon.

Belteshazzar, he says, let not thy thoughts disturb thee; let not the dream and its interpretation frighten thee/ Yet Daniel was afraid for his sake. But, as I have already said, while the faithful are afraid though they feel God to be propitious, yet the impious sleep in their security, and are unmoved and unterrified by any threats. Daniel adds the cause of his grief, — O my lord, he says, may the dream be for thine enemies, and its interpretation to thy foes! Here Daniel explains why he was so astonished — because he wished so horrible a punishment to be turned away from the person of the king; for although he might deservedly have detested him, yet he reverenced the power divinely assigned to him. Let us learn, therefore, from the Prophet’s example, to pray for blessings on our enemies who desire to destroy us, and especially to pray for tyrants if it please God to subject us to their lust; for although they are unworthy of any of the feelings of humanity, yet we must modestly bear their yoke, because they could not be our governors without God’s permission; and not only for wrath, as Paul admonishes us, but for conscience’ sake, (Romans 13:5,) otherwise we should not only rebel against them, but against God himself. But, on the other hand, Daniel shews the impossibility of his being changed or softened by any sentiment of pity, and thus turned from his intended course:

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(19) Hour.—Literally, moment. (Comp. Dan_3:6.)

To them that hate thee.—A delicate way of expressing his hopes for the best. “May that which is implied in the interpretation overtake thine enemies.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. was astonied] better, was stupefied or appalled, viz. as the meaning of the dream flashed across him. The root-idea of the word (שמם) seems to have been to be motionless,—sometimes (cf. on Dan_8:13) in the stillness of desolation, sometimes, as here, through amazement (so Dan_8:27). It is not the word used in Dan_3:24.

about one hour] In view of what was said on Dan_3:6, however, it is doubted by many whether shâ‘âh is meant here to denote exactly what we call an ‘hour’; and they render accordingly for a moment. Cf. Exo_33:5, where nearly the same expression (שעה חדא) stands in the Targ. for the Heb. רגע אחד i.e. ‘for a moment.’

his thoughts alarmed (Dan_4:5) him] he dreaded, viz., to foretell to the king his own disasters. The same phrase, Dan_5:6; Dan_5:10, Dan_7:28. The king, however, observing his confusion, and perceiving from it that he has found the interpretation of the dream, proceeds to reassure him.

19–27. Daniel’s interpretation of the dream.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then Daniel (whose name was Belteshazzar) was astonied for one hour,.... Not at the difficulty of interpreting the dream, which was plain and easy to him; but at the sad and shocking things he saw plainly by the dream were coming upon the king: and though he was a wicked prince, and justly deserved such treatment; and thus he continued for the space of an hour like one thunder struck, filled with amazement, quite stupid, dumb, and silent:

and his thoughts troubled him; both about what should befall the king, and how he should make it known to him:

the king spake and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee: he saw by his countenance the confusion he was in, and imagined there was something in the dream which portended evil, and made him backward to relate it; and therefore encouraged him to tell it, be it what it would:

Belteshazzar answered and said, my lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies; which is as if he had said, I could have wished, had it been the will of God, that what is signified by the dream might have befallen not the king, but his enemies; this he said, not merely as a courtier, but as one that heartily wished and prayed for his peace and prosperity; and to show that he had no ill will to the king in the interpretation of the dream, but was his hearty faithful servant and minister; and yet suggests that something very dreadful and distressing was intended for him; and hereby he prepared him the better to receive it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

His thoughts troubled him, because he foresaw such tragical things coming upon the king, for whom he had such reverence for the high favours and honours he had conferred on him, and he was afraid to declare them; these things coming upon him while he was acted by a Spirit of prophecy, doubled his consternation, and troubled his thoughts, Dan 10:16,17.

Let not the dream, or the interpretation thereof, trouble thee; speak out freely, let the event be what it will.

Though this king were a tyrant, and an enemy of God and his people, yet the prophet is grieved for him, and prayed for him that God would avert his judgments from him, and lay them rather upon his enemies, Jer 29:7.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. Thus far the two main recensions are agreed. The Septuagint renders practically to the same effect as our version, only that uJponoia katespeuden aujton means rather "suspicions disturbed him," which is the rendering of Paulus Tellensis. There are traces in it of doublet; the rendering of the LXX is, "And Daniel greatly marvelled, and suspicions disturbed him, and he was terrified, trembling having taken hold of him, and his visage was changed, having moved (kinhsav) his head, having been amazed one hour, he answered me in a meek voice." Theodotion and the Peshitta are at one with the Massoretic text here. It is to be noted here that the word sha"a, translated "hour," has no such definite meaning; Gesenius gives, "a moment of time," in which he is followed by Bevan, Keil, and Stuart. Ewald translates, eine Stunde, and with him agree Hitzig, Kranichfeld, Zockler. Both the Greek versions have wran, but we must bear in mind that wra had not the definite meaning which we attach to "hour." Jerome renders hera. The Septuagint adds, as we have seen, somewhat grotesquely, "having moved (kinhsav) his head, he was astonished for one hour." This seems a case of "doublet," that phenomenon so frequent in the Septuagint. The Septuagint rendering, "And (de) Daniel was greatly astonished, and suspicions troubled him, and, trembling having seized him, he was afraid," suggests that it is not impossible that ygc, "greatly," had been read instead of hv, "an hour;" but the rest is not so easily explicable. There is one case of Syriasm here in the vocalization of instead of yyvai. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. This clause is absent from both the Greek versions, though present in the Peshitta and Vulgate. As it stands, on the one hand, it is a departure from the epistolary style, or perhaps rather the proclamative style of the earlier portion of the chapter. On the other hand, if we think this clause an interpolation, we cannot fail to note that the kindly courtesy and consideration ascribed by the interpolator to Nebuchadnezzar is utterly unlike the character of Epiphanes as manifested to the Jews. Nebuchadnezzar saw that Daniel was filled with sorrow and apprehension at the meaning he saw in the vision, and endeavours to reassure and encourage him. If the conduct of Nebuchadnezzar is unlike that which a Jew of B.C. 170 would have ascribed to him were it his intention to present in him Epiphanes under a disguise, still more unlike is the conduct of Daniel to that which certainly would have been ascribed to him had the author intend(, d to represent him as a model of the pious Jew in a heathen court in the court of Epi-phanes. Would Mattathias have remained astonished and speechless in the presence of Epiphanes, had it been revealed to him that Epiphanes was to be driven out to the wilds a madman? If, then, it is an interpolation, it is an early one earlier than the Maccabean struggle. But if the interpolation be early, the book interpolated must be yet earlier. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. The Septuagint maintains the epistolary character of this narrative here, "And Baltasar answered me with a meek voice, This dream be to those that hate thee, and let the interpretation thereof come upon thine enemies." Theodotion, the Peshitta, and the Vulgate are at one with the ordinary text. The feelings of Daniel towards Nebuchadnezzar seem to have been those of the highest personal loyalty, and thus in the widest contrast from the feelings that any Jew of the time of the Maccabees would have towards Epiphanes. He, Daniel, in his love for the grand impulsive despot, would have the enemies and haters of his monarch swept forth to wander as maniacs, rather than that he should so suffer.

Vers. 19, 26, 27.

Reproof by the saintly.

Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him" (ver. 19). "Astonied for one hour." This is not quite accurate. The meaning is that Daniel was so troubled, so overcome, that he remained for some time without uttering a word. Perhaps he stood gazing at the king in mute amazement and sorrow. At length the king himself broke the distressing silence, encouraging the prophet to cast away all fear of consequences , and to tell the meaning, whatever it might be. With much trembling, doubtless, in a tone of deep respect, with fidelity softened by tenderness, Daniel proceeded to point out the meaning the king"s sin and the king"s doom. This passage in the history suggests much as to the giving and receiving of reproof. We are our brothers" keepers, but it is to be feared that this duty of spiritual guardianship is one very much neglected. Let us first look at things from the point of view of

I THE BEPROVED. There are many difficulties in approaching a man with even the most necessary reproof, most of which were present in this case of the king. A sinner is like a fort surrounded by many lines of entrenchment. The reprover is quite conscious of the strength of the moral fortification, and is oft deterred from his duty. The reproved is ready to repel reproof by virtue of:

1. Self-love. "Most quick, delicate, and constant of all feelings.

2. Pride. The reprover seems to assume the office of both lawgiver and judge. But what right this superiority?

3. Difference in social rank. It matters not whether, as in this case, the reproved be of superior rank or of inferior. If the former, the reproved resents the audacity; if the latter, what he is pleased to call the patronage.

4. Absence of moral aspiration. The reproved does not really desire to be better than he is.

5. Contrariety of judgment. The reproved doubts the principle upon which you are proceeding; e.g. you expostulate with a man on the sin of gambling; but he disputes your premiss, viz. that there is wrong in gambling. There is no sin or vice which some men will not be found to defend. Nebuchadnezzar may have considered all his oppressions of the poor, etc., as quite within his kingly right.

6. Suspicion of the reprovers motive.

II THE REPROVER his tone and spirit. He should be characterized by:

1. Sincere and simple sympathy for the man. In this respect Daniel was perfect.

2. Grief over the moral position.

3. Sorrow for the consequences.

4. Fidelity.

5. Courtesy. Note the tone of vers. 19, 27. Daniel was mindful of his relation to his king.

6. Hopefulness. Daniel gave counsel simple, comprehensive, direct. And then expresses a large hope, "If it may be," etc. (vers. 26, 27). Some elements in

III THE REPROOF WILL BE SUGGESTIVE.

1. It was solicited. An immense advantage.

2. Based on adequate knowledge. Nothing can be more paralyzing to a would-be reprover than to find that he is proceeding either on false or unproved assumptions.

3. Strong by authority of truth. "In presenting admonitory or accusatory truth, it should be the instructor"s aim that the authority may be conveyed in the truth itself, and not seem to be assumed by him as the speaker of it." "One man, a discreet and modest one (and not the less strong for that), shall keep himself as much as he can out of the pleading, and press the essential virtue and argument of the subject. Another makes himself prominent in it, so that yielding to the argument shall seem to be yielding to him. His style, expressly or in effect, is this: "I think my opinion should have some weight in this case;" "These arguments are what have satisfied me;" "If you have any respect for my judgment," etc. So that the great point with him is not so much that you should be convinced, as that he should bare the credit of convincing you.

4. Well-timed. "The teller of unpleasing truths should watch to select favourable times and occasions (mollia tempora fandi) when an inquisitive or docile disposition is most apparent; when some circumstance or topic naturally leads without formality or abruptness; when there appears to be in the way the least to put him (the person reproved) in the attitude of pride and hostile self-defence" For aught we know, Daniel may have had it on his mind for a long time to speak to the king; at length the day of opportunity dawned.

IV THE RESULT.

1. The reproof was not at once successful. For a year more (ver. 29) the king seems to have gone on, in the same spirit, to do the same deeds.

2. But was so finally. (Ver. 34.) When reproof had been emphasized by judgment. The memory, then, of Daniel"s counsel. R.

Vers. 19-28.

Prophetic counsel.

The true prophet is God"s messenger to men. He has a definite mission to perform, and his service here is unspeakably precious. We have here several marks of a genuine prophet.

I REAL SYMPATHY WITH HIS FELLOW-MEN. As a servant of the most high God, he can have no sympathy with self-indulgence, pride, ambition, or any form of sin. But he has real affection for men. Beneath the thick crust of worldliness, he perceives a precious soul, bearing still some lineaments of the Divine image; and his aim is to release and rescue the real man. The prophet feels for him, enters into his perplexities, bears with him the burden of sin. He would, if he might, take those burdens on his own shoulders, and bear them to the feet of the Sin-destroyer. To a large extent he identifies himself with suffering and enslaved humanity. Daniel"s silence was more eloquent than any speech, and if he could have averted the monarch"s doom he would have done so.

II CLEAR INSIGHT INTO UNSEEN REALITIES. The prophet of God has commerce with the invisible realm. He knows, as a matter of fact, that there is a sphere of life encompassing us on every side, though unseen by mortal eye. The world, which is patent to the senses is a very small world compared with the territory unrevealed to sense. The visible creation is full of pictures and symbols of the invisible. Moral truths are adumbrated for us in allegorical forms. The objects and events, with which we are familiar in daily life, serve as hieroglyphs, and reveal to our dull understandings heavenly lessons. The trees of the field illustrate man"s growth, prosperity, decadence, sudden fall. His frailty may be read in the grass of the field. 1% material scythe is needed to mow him down. He falls before the east wind. We are dullards and fools if we do not read lessons of wisdom from the scenes of nature, especially when the messengers of God have furnished a key with which to unlock the door of interpretation.

III PERSONAL REPROOF. God"s prophet is bold as well as skilful; fearless as well as affectionate. Being God"s messenger, he is bound to represent God; and, with all God"s might for his defence, nothing can really harm him. Beside, his very eagerness to promote men"s welfare inspires him with courage. He is conscious that he has no other end in view, except to please his Master and to benefit men; hence he proceeds straightway to put his finger upon the plague-spot of men"s disease, and to prescribe the remedy. In dealing with those who desire their guidance, God"s prophets cannot be too plain, too pointed, or too faithful. If a wanderer seeks guidance through a perilous wilderness, his guide cannot be too plain in his instructions, nor too persistent in requiring a faithful following of his words. Fearless vindication of the truth is a mark of a genuine prophet.

IV WISE ADMONITION. "Wherefore, O king," said Daniel, "break off thy sins by righteousness, and thine iniquities by showing mercy to the poor." It is quite probable that this monarch bad not been scrupulously upright in his administration of public justice; quite probable that the poor had been enslaved and oppressed. In the enlargement and embellishment of his capital, it is more than likely that forced labour had been largely exacted from the poor. Possibly the captives from Palestine and from other lands were included in these oppressive measures. Anyhow, Daniel traces the coming disaster to its real fount, viz. the personal sin of the monarch; and, like a true friend, he implores the king to endeavour by repentance to avert the awful doom. If the end can be obtained by methods less severe the end, viz. man"s salvation God has no wish to employ harsher discipline. His aim is man"s good. "Judgment is his strange work." But repentance must be thorough, genuine, practical. It must show itself in real fruit, No half-measures will suffice. The great Physician will have a perfect cure. No human eloquence, however persuasive, will induce men to repent without the attendant and subduing grace of Jehovah. Along with our own efforts, there should be earnest supplication for Divine help. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Troubled him - Because he fore-saw such troubles coming upon the king for whom he had a high reverence. Let not the dream trouble thee - Speak out, let the event be what it will. Belteshazzar said - What address and how excellent a spirit is shewn in this short preface.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Interpretation and the Fulfillment of the Dream

v. 19. Then Daniel, whose name was Belteshazzar, was astonied, he stood aghast at the dream and its meaning, for one hour, for a long period of time, and his thoughts troubled him, for he was overwhelmed with awe. The king, concluding from the appearance of his face that he had found the interpretation, spake and said, Belteshazzar, let not the dream or the interpretation thereof trouble thee, fill him with apprehension for his safety if he revealed its meaning. Belteshazzar answered and said, speaking as a loyal subject of the king in whose empire he now lived, My lord, the dream be to them that hate thee and the interpretation thereof to thine enemies! that is, Would that the dream concerned the enemies of the king, and that its meaning related to his foes rather than to him! After this introductory remark Daniel immediately plunged into his explanation.

v. 20. The tree that thou sawest, rather, "of which thou sawest," which grew and was strong, or, "that it was great and strong," whose height reached unto the heaven and the sight thereof to all the earth, the power of the empire reaching to the uttermost boundaries of the known world,

v. 21. whose leaves were fair and the fruit thereof much, and in it was meat for all, under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation, just as the king had described it in his account of his dream:

v. 22. it is thou, O king, that art grown and become strong; for thy greatness is grown and reacheth unto heaven, since his power exceeded that of any living monarch, and thy dominion to the end of the earth, a real world-power. Note that Daniel, while filled with pity for the king, yet speaks with uncompromising straightforwardness. The same calm and dispassionate condemnation of sin should be found in pastors of today.

v. 23. And whereas the king saw a watcher and an holy one coming down from heaven, one of God’s holy angels delegated for this purpose, and saying, Hew the tree down and destroy it, yet leave the stump of the roots thereof, the root-stock, in the earth, even with a band of iron and brass, in the tender grass of the field, and let it be wet with the dew of heaven, and let his portion be with the beasts of the field till seven times pass over him, Cf vv. 15. 16:

v. 24. this is the interpretation, O king, and this is the decree of the Most High which is come upon my lord, the king, being fully decided in God’s counsel,

v. 25. that they, the subject being purposely indefinite, shall drive thee from men, casting him out from the society of human beings, and thy dwelling shall be with the beasts of the field, entirely on a level with unreasonable brutes, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven; and seven times, definite periods of time, shall pass over thee, till thou know, recognizing and acknowledging openly and freely, that the Most High ruleth in the kingdom of men, as the real Sovereign of the several nations of the earth, and giveth it to whomsoever He will. Nebuchadnezzar would, in other words, be seized with madness, which would exclude him from human society for some time, the purpose of the Lord in thus punishing him being to bring him to a realization of his utter helplessness before the true Ruler of the universe.

v. 26. And whereas they commanded, namely, the council of watchers speaking in the name of God, to leave the stump of the tree-roots: thy kingdom shall be sure unto thee, it would be preserved for him, so that he could reassume his rule after the interval, after that thou shalt have known that the heavens do rule, after he would gladly make this confession, thereby yielding all honor and glory to God alone.

v. 27. Wherefore, O king, let my counsel be acceptable unto thee, for Daniel honestly had the welfare of his sovereign in mind, and break off thy sins by righteousness, repudiating all the transgressions for which Oriental monarchs were noted in favor of the exercise of true righteousness and justice, and thine iniquities by showing mercy to the poor, to those in any kind of tribulation, if it may be a lengthening of thy tranquillity, or, "if thy present good fortune is to endure. " A complete change of heart was necessary on the part of the king, together with a consistent practice of the highest virtues as a proof of his regeneration, in order to avert the threatened punishment on the part of the Lord.

v. 28. All this, exactly as it had been foretold by the prophet, came upon the King Nebuchadnezzar.

v. 29. At the end of twelve months, so soon after he had received his warning, he walked in the palace of the kingdom of Babylon, upon its flat roof, from which he could look over the entire city and get a fitting impression of its splendor.

v. 30. The king spake and said, Is not this great Babylon that I have built for the house of the kingdom, to be the seat or capital of his entire empire, by the might of my power and for the honor of my majesty? It was a statement of inordinate pride, by which Nebuchadnezzar made himself the creator of the size and glory of his kingdom, thereby robbing God of the honor which fitly should be given to Him alone.

v. 31. While the word was in the king’s mouth, before he had finished his blasphemous utterance, there fell a voice from heaven, with great suddenness, which made the consequences stand out all the more by way of contrast, saying, O King Nebuchadnezzar, to thee it is spoken, the emphasis being upon the pronoun: Thy kingdom is departed from thee, that is, he was to be deprived of his position and office as ruler.

v. 32. And they shall drive thee from man, away from the society of human beings, and thy dwelling shall be with the beasts of the field, with the irrational brutes; they, the subject again impersonal, shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know, being fully aware of, and accepting, the fact, that the Most High ruleth in the kingdom of men and giveth it to whomsoever He will.

v. 33. The same hour was the thing fulfilled upon Nebuchadnezzar, so that there could be no doubt as to cause and effect; and he was driven from men and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers and his nails like birds’ claws. This form of insanity is well known to medical science, a few cases having been found from time to time which exactly agree with the description of the symptoms here given, even to the eating of grass and the living outdoors without clothing; since people in this condition often believe themselves to be wolves, it is known as lycanthropy.

v. 34. And at the end of the days, the time appointed for this punishment, I, Nebuchadnezzar, lifted up mine eyes unto heaven, in the gesture of one seeking help from there alone, and mine understanding returned unto me, so that he once more had the full use of his reason, and I blessed the Most High, thereby acknowledging Him as the one true God, and I praised and honored Him that liveth forever, whose dominion is an everlasting dominion, and His kingdom is from generation to generation, as the king had said in the introduction of this edict, v. 3;

v. 35. and all the inhabitants of the earth are reputed as nothing, they are helpless in comparison with His almighty majesty, and He doeth according to His will in the army of heaven, so that the companies of even the highest angels bow to His will, and among the inhabitants of the earth; and none can stay His hand or say unto Him, What doest Thou? God is the supreme, the absolute Sovereign of all created things.

v. 36. At the same time, namely, when Nebuchadnezzar thus gave all honor and glory to God alone, my reason returned unto me; and for the glory of my kingdom, mine honor and brightness returned unto me, so that his former dignity and power were restored to him; and my counselors and my lords, who had repudiated and deserted him when madness seized upon him, sought unto me, so that he was officially requested to resume his position at the head of the nation; and I was established in my kingdom, and excellent majesty was added unto me, so that the authority of his position was even greater than before the strange madness seized upon him.

v. 37. Now I, Nebuchadnezzar, in issuing this decree with its frank confession, praise and extol and honor the King of heaven, the heaping of synonyms showing the intensity of the king’s convictions, all whose works are truth, and His ways judgment, so that Nebuchadnezzar freely acknowledged his punishment to have been well deserved; and those that walk in pride, exalting themselves at the expense of God’s honor, He is able to abase. While Nebuchadnezzar recognized the humiliation which he had suffered as a just punishment of his pride, yet he did not realize the greatness of God’s grace and mercy which was striving to gain him for true repentance. It is safe to assume, however, that this experience was a step in the right direction, and that this great heathen king finally died in the true faith.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

General Information:

Verses 19-33 use the third person to describe the punishment of Nebuchadnezzar. (See: First, Second, or Third Person)

who was also named Belteshazzar

This can be stated in active form. AT: "who I also named Belteshazzar" (See: Active or Passive)

was greatly upset for a while, and his thoughts alarmed him

Daniel's understanding of the meaning of the vision is what alarmed him. This can be explicitly stated. AT: "did not say anything for some time because he was very worried about the meaning of the dream" (See: Assumed Knowledge and Implicit Information)

may the dream be for those who hate you; may its interpretation be for your enemies

Daniel is expressing his wish that the dream was not about Nebuchadnezzar, even though he knew that it really was about the king.

translationWords

Daniel

king

dream

interpret

lord

adversary

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.