Albert Barnes Commentary Daniel 4

Nebuchadnezzar the king, to all people ... - The Syriac here has, “Nebuchadnezzar the king wrote to all people, etc.” Many manuscripts in the Chaldee have שׁלח shâlach — “sent,” and some have כתב kethab — “wrote;” but neither of these readings are probably genuine, nor are they necessary. The passage is rather a part of the edict of the king than a narrative of the author of the book, and in such an edict the comparatively abrupt style of the present reading would be adopted. The Septuagint has inserted here a historical statement of the fact that Nebuchadnezzar did actually issue such an edict: “And Nebuchadnezzar the king wrote an encyclical epistle - ἐπιστολὴν ἐγκύκλιον epistolēn egkuklion - to all those nations in every place, and to the regions, and to all the tongues that dwell in all countries, generations and generations: ‘Nebuchadnezzar the king,’” etc. But nothing of this is in the original.

To all people, nations, and languages that dwell in all the earth - That is, people speaking all the languages of the earth. Many nations were under the scepter of the king of Babylon; but it would seem that he designed this as a general proclamation, not only to those who were embraced in his empire, but to all the people of the world. Such a proclamation would be much in accordance with the Oriental style. Compare the note at (Daniel 3:4).

Peace be multiplied to you - This is in accordance with the usual Oriental salutation. Compare (Genesis 43:23); (Judges 6:23); (1 Samuel 25:6); (Psalms 122:7); (Luke 10:5); (Ephesians 6:23); (1 Peter 1:2).

This is the salutation with which one meets another now in the Oriental world—the same word still being retained, “Shalom,” or “Salam.” The idea seemed to be, that every blessing was found in peace, and every evil in conflict and war. The expression included the wish that they might be preserved from all that would disturb them; that they might be contented, quiet, prosperous, and happy. When it is said “peace be multiplied,” the wish is that it might abound, or that they might be blessed with the numberless mercies which peace produces.

I thought it good - Margin, “it seemed fitting to me.” The marginal reading is more in accordance with the original (קדמי שׁפר sh^ephar qâdâmay). The proper meaning of the Chaldee word (שׁפר sh^ephar) 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 fitting 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 often connected in the Scriptures. See Exodus 7:3; Deuteronomy 4:34; Deuteronomy 13:1; Deuteronomy 34:11; Isaiah 8:18; Jeremiah 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 in Genesis 1:14, shall be for “signs” and for seasons; that is, signs of seasons.

Then the word denotes an ensign, a military flag (Numbers 2:2); then a sign of something past, a token or reminder (Exodus 13:9, Exodus 13:16; Deuteronomy 6:8); then a sign of something future, a portent, an omen (Isaiah 8:18); then a sign or token of what is visible, as circumcision (Genesis 17:11), or the rainbow in the cloud, as a token of the covenant which God made with man (Genesis 9:12); then anything which serves as a sign or proof of the fulfillment of prophecy (Exodus 3:12; 1 Samuel 2:34); and then it refers to anything which is a sign or proof of Divine power (Deuteronomy 4:34; Deuteronomy 6:22; Deuteronomy 7:19, and elsewhere).

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 clearly shows 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 t^emahh) properly means 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 when 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 (Exodus 3:20; Exodus 7:3; Exodus 11:9; Deuteronomy 6:22, and elsewhere). The meaning here is that what had occurred was fitted to excite amazement, and to lead people 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 Daniel 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 to you the deeds - πράξεις praxeis - which the great God has done to me, for it seemed good to me to show to you and your wise men” - τοῖς σοφισταῖς ὑμῶν tois sophistais humōn.

How great are his signs! — How great and wonderful are the things by which he makes himself known in this manner! The allusion is undoubtedly to what had occurred to Nebuchadnezzar himself—the event by which a monarch of such state and power had been reduced to such a humble condition. He would rightly regard this as a signal instance of divine intervention, and as suited to give him an exalted view of the supremacy of the true God.

And how mighty are his wonders! — The wonderful events that he performs; the things suited to produce admiration and astonishment. (Psalms 86:10; Isaiah 25:1).

His kingdom is an everlasting kingdom — Nebuchadnezzar was undoubtedly led to this reflection by what had occurred to him. He, the mightiest monarch then on earth, had seen that his throne had no stability; he had seen that God had power at his will to bring him down from his lofty seat and to transfer his authority to other hands; and he was naturally led to reflect that the throne of God was the only one that was stable and permanent. He could not help but be convinced that God reigned over all, and that his kingdom was not subject to the vicissitudes that occur in the kingdoms of this world. Few occurrences on earth have been better suited to teach this lesson than this one.

And his dominion is from generation to generation — That is, it is perpetual. It is not liable to be stopped by death, as human dominion is; it does not pass from one family to another as an earthly scepter often does. The same scepter, the same system of laws, the same providential arrangements, and the same methods of reward and punishment have always existed under his government and will continue to do so to the end of time.

Perhaps there is no more sublime view that can be taken of God’s government than this. All earthly princes die; all authority lodged in the hands of an earthly monarch is soon withdrawn. No one is so mighty that he can prolong his own reign, and no one can make his own authority extend to the next generation.

Earthly governments, therefore, however mighty, are of short duration. History is made up of the records of a great number of such administrations, many of them exceedingly brief and of very varied character. The scepter falls from the hand of the monarch, never to be resumed by him again; another grasps it, only to retain it for a little while, and then he passes away. But the dominion of God is in all generations the same. This generation is under the government of the same Sovereign who reigned when Semiramis or Numa lived; and though the scepter has long since fallen from the hands of Alexander and the Caesars, yet the same God who ruled in their age is still on the throne.

I Nebuchadnezzar was at rest—Some manuscripts in the Greek add here, “In the eighteenth year of his reign Nebuchadnezzar said.” These words, however, are not in the Hebrew and are of no authority. The word rendered “at rest” (שׁלה sheleh) means to be secure, to be free from apprehension or alarm. He intends to describe a state of tranquility and security. Greek, “at peace”—εἰρηνέυων eirēneuōn: enjoying peace, or in a condition to enjoy peace. His wars were over, his kingdom was tranquil, he had built a magnificent capital, he had gathered around him the wealth and the luxuries of the world, and he was now in a condition to spend the remainder of his life in ease and happiness.

In my house—In his royal residence. It is possible that the two words here—house and palace—may refer to somewhat different things: the former—house—referring more particularly to his own private family and his domestic relations as a man; and the latter—palace—to those connected with the government who resided in his palace. If this is so, then the passage would mean that all around him was peaceful, and that from no source did he have any cause of disquiet. In his own private family—embracing his wife and children—and in the arrangements of the palace—embracing those who had charge of public affairs—he had no cause of uneasiness.

And flourishing in my palace—Greek, εὐθηνῶν ἐπὶ τοῦ θρόνου μου euthēnōn epi tou thronou mou—literally, “abundant upon my throne;” that is, he was tranquil, calm, prosperous on his throne. The Chaldee word (רענן ra‛anan) means, properly, “green;” as, for example, of leaves or foliage. Compare the Hebrew word in Jeremiah 17:8: He shall be as a tree planted by the waters—her leaf shall be green; Deuteronomy 12:2, under every green tree; and 2 Kings 16:4. A green and flourishing tree thus becomes the emblem of prosperity. See Psalm 1:3; Psalms 37:35; Psalms 92:12–14. The general meaning here is that he was enjoying abundant prosperity. His kingdom was at peace, and in his own home he had every means of tranquil enjoyment.

I saw a dream - That is, he saw a representation made to him in a dream. There is something incongruous in our language in saying that one saw a dream.

Which made me afraid - The fear evidently arose from the apprehension that it was designed to disclose some important and solemn event. This was in accordance with a prevalent belief then , and it may be added that it is in accordance with a prevalent belief now. There are few persons, whatever may be their abstract belief, who are not more or less disturbed by fearful and solemn representations passing before the mind in the visions of the night. Compare Job 4:12-17 and Job 33:14-15. So Virgil (Aeneid 4.9):

“Anna soror, quae me suspensam insomnia terrent!”

And the thoughts upon my bed - The thoughts which I had upon my bed; that is, in my dream.

And the visions of my head - What I seemed to see. The vision seemed to be floating around his head.

Troubled me - Disturbed me; produced apprehension of what was to come, of some great and important event.