Daniel 4:2

2. I thought it good] better (R.V.) It hath seemed good unto me.

to shew] to declare (Dan_2:4). ‘Shew’ suggests here, at least to modern readers, a wrong sense.

signs and wonders] similarly in Darius’s decree (Dan_4:27). Cf. ‘signs and portents,’ Deu_4:34; Deu_6:22; Deu_7:19 al. (where the Targ. of Pseudo-Jon. represents ‘portents’ by the same word ‘wonders,’ which is used here). The meaning is, significant and surprising evidences of power. The phraseology of the proclamation, both in Dan_4:2-3, and also in Dan_4:34-35; Dan_4:37, betrays its Jewish author.

the high God] God Most High (Dan_3:26).

toward] lit. with, i.e. (in dealing) with: cf. Psa_86:17 Heb.

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.

Dan 4:2 I thought it good to shew the signs and wonders that the high God hath wrought toward me.

Ver. 2. I thought it good.] Chald., It was meet (or seemly) before me; It was my duty, so Junius.

To show the signs and wonders.] "Signs" they were, because evident testimonies of God’s wisdom, justice, power; "wonders," because worthy to be wondered at.

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.

[Daniel 4:2] Dream (חֵ֥לֶם), and it frightened me (וִֽידַחֲלִנַּ֑נִי): [Meaning] it scared me (הִפְחִידַנִי - hiphchidani).

And my thoughts (וְהַרְהֹרִין֙): The contemplation/musing of the heart. And it [this specific Aramaic word harhorin] has no [exact] parallel [in Scripture].

And the visions of my head (וְחֶזְוֵ֥י רֵאשִׁ֖י): [This phrase is used] because the eyes are in the head; or, because the vision is [formed] in the brain.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.

This was another dream besides that which he saw of the four Empires, for Daniel both declared what that dream was, and what it meant, and here he only expoundeth the dream.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

I thought it good--"It was seemly before me" (Psa 107:2-8).

signs--tokens significant of God's omnipotent agency. The plural is used, as it comprises the marvellous dream, the marvellous interpretation of it, and its marvellous issue.

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 2. I thought it good to show] A part of the decree was a recital of the wonders wrought by the hand of the true God in his kingdom and on his person.

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

(2) Signs and wonders.—Comp. Isa_8:18. The appearance of various scriptural phrases in this letter leads us to believe that Daniel must have written it at the king’s request.

The high God.—Referring to his language (Dan_3:26).

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

I thought it good,.... Or, "fair" (y) and beautiful, highly becoming me, what was my duty, and what might be profitable and beneficial to others, and make for the glory of the great God of heaven and earth:

to show the signs and wonders the high God hath wrought toward me; to declare by writing the wonderful things God, who is above all, the most high God, had done unto him, by giving him a wonderful dream, exactly describing his future case and condition, and then as wonderful an interpretation of it, and which was as wonderfully fulfilled, and, after all, in a wonderful manner restoring him to the exercise of his reason, and the administration of his kingdom, after both had departed from him.

(y) "pulchrum", Montanus, Grotius, Gejerus, Michaelis; "decet me", Junius & Tremellius.

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

I thought it good - Margin, “it was seemly before me.” The marginal reading is more in accordance with the original (קדמי שׁפר shephar qâdâmay). The proper meaning of the Chaldee word (שׁפר shephar) is, to be fair or beautiful; and the sense here is, that it seemed to him to be appropriate or becoming to make this public proclamation. It was fit and right that what God had done to him should be proclaimed to all nations.

To show the signs and wonders - Signs and wonders, as denoting mighty miracles, are not unfrequently connected in the Scriptures. See Exo 7:3; Deu 4:34; Deu 13:1; Deu 34:11; Isa 8:18; Jer 32:20. The word rendered “signs” (Hebrew: אות 'ôth - Chaldee: את 'âth) means, properly, “a sign,” as something significant, or something that points out or designates anything; as Gen 1:14, “shall be for “signs” and for seasons;” that is, signs of seasons. Then the word denotes an ensign, a military flag, Num 2:2; then a sign of something past, a token or remembrancer, Exo 13:9, Exo 13:16; Deu 6:8; then a sign of something future, a portent, an omen, Isa 8:18; then a sign or token of what is visible, as circumcision, Gen 17:11, or the rainbow in the cloud, as a token of the covenant which God made with man, Gen 9:12; then anything which serves as a sign or proof of the fulfillment of prophecy, Exo 3:12; 1Sa 2:34; and then it refers to anything which is a sign or proof of Divine power, Deu 4:34; Deu 6:22; Deu 7:19, “et al.”

The Hebrew word is commonly rendered “signs,” but it is also rendered “token, ensign, miracles.” As applied to what God does, it seems to be used in the sense of anything that is significant of his presence and power; anything that shall manifestly show that, what occurs is done by him; anything that is beyond human ability, and that makes known the being and the perfections of God by a direct and extraordinary manifestation. Here the meaning is, that what was done in so remarkable a manner was significant of the agency of God; it was what demonstrated that he exists, and that showed his greatness. The word rendered “wonders” (תמה temahh) means, properly, what is fitted to produce astonishment, or to lead one to wonder, and is applied to miracles as adapted to produce that effect. It refers to that state of mind which exists where anything occurs out of the ordinary course of nature, or which indicates supernatural power. The Hebrew word rendered “wonders” is often used to denote miracles, Exo 3:20; Exo 7:3; Exo 11:9; Deu 6:22, “et al.” The meaning here is, that what had occurred was fitted to excite amazement, and to lead men to wonder at the mighty works of God.

That the high God - The God who is exalted, or lifted up; that is, the God who is above all. See Dan 3:26. It is an appellation which would be given to God as the Supreme Being. The Greek translation of this verse is, “And now I show unto you the deeds - πράξεις praxeis - which the great God has done unto me, for it seemed good to me to show to you and your wise men” - τοῖς σοφισταῖς ὑμῶν tois sophistais humōn.

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

I did upon mature thoughts judge it very becoming me, yea, it was my pleasure to let all the world know,

1. The signs and wonders,

2. Wrought by the high God,

3. Toward me, wherein I was personally concerned: these were his reasons why he made it known to the world.

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

Vers. 2, 3. I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. The Greek versions for these two verses are in absolute agreement, hence one is not surprised to find that in the Syriac of Paulus Tellensis, these verses, with that preceding, are marked with an asterisk, which proclaims them not to have been regarded by their translator as a genuine part of the Septuagint, but to have been added from Theodotion. They are in close agreement with the Massoretic text. In these two verses the Peshitta is also at one with the Massoretic text. It is possible that this may have been the actual beginning of the document; on the other hand, it may have been simply the suggestion of some later scribe of how such a proclamation might have begun. The latter is, perhaps, the more probable. At the same time, it vindicates its position by being a not unnatural expression of feelings such as Nebuchadnezzar might well be supposed to have had after such an experience as he had passed through. It may even be that the signs and wonders to which Nebuchadnezzar refers are not merely those of his dream and its fulfilment, but all the signs that had been manifested in his reign.

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

and it frightened me It brought upon me fear and fright.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.