You shall be driven from men; and your dwelling shall be with the animals of the field. You shall be made to eat grass as oxen. Seven times shall pass over you, until you know that the Most High rules in the kingdom of men, and gives it to whomever he will.’ ”
This was fulfilled the same hour on Nebuchadnezzar. He was driven from men, and ate grass as oxen, and his body was wet with the dew of the sky, until his hair had grown like eagles’ feathers, and his nails like birds’ claws.
At the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me, and I blessed the Most High, and I praised and honored him who lives forever; for his dominion is an everlasting dominion, and his kingdom from generation to generation.
John Calvin 1540 · Public Domain On vv32–34 It follows, — They shall expel thee from among…
It follows, — They shall expel thee from among men, and thy habitation shall be with the beasts of the field — or of the country, — they shall make thee eat grass like oxen! Some think Nebuchadnezzar to have been changed into a beast; but this is too harsh and absurd. We need not fancy any change of nature; but he was cut off from all intercourse with men, and with the exception of a human form, he did not differ from the brutes, — nay, such was his deformity in his exile that, as we shall afterwards see, he became a horrid spectacle; — all the hairs of his body stood up and grew like eagles’ feathers; his claws were like those of birds. In these points he was like the beasts, in others like the rest of mankind. It is uncertain whether God struck this king with madness, causing him to escape and he hid for a length of time, or whether he was cast forth by a tumult and conspiracy of nobles, or even the consent of the whole people. All this is doubtful, since the history of those times is unknown to us. Whether, then, Nebuchadnezzar was snatched away by madness, and while he continued a maniac was separated from the society of men, or was cast forth as many tyrants have been, his dwelling with beasts for a time, becomes a memorable example to us. He was probably rendered stupid, by God’s leaving him a human form while be deprived him of reason, as the context will make evident to us. They shall cast thee out from human society; thy dwelling shall be with wild beasts; they shall make thee eat grass like an ox! that is, when deprived of all delight, nay, of the commonest and plainest food, thou wilt find no other sustenance than that of oxen. Thou shalt eat the grass like an animal, and seven times shall pass over thee. Of the “seven times” we have spoken before. Some restrict this to days, but this is contrary not only to every reason, but to every pretext. Nor do I explain it of months; the space of time would have been much too short. Hence the opinion of those who extend it to seven years is more probable. If Nebuchadnezzar had been cast out by a tumult, he would not have been so quickly recalled: then, since God wished to make an example of him for all generations, I suppose him to have been driven out from common society for a length of time. For if the penalty had been for seven months only, we see how coolly God’s judgments would be received in the world. Hence, with the view of engraving this penalty more deeply in the hearts of all, he wished to protract it longer — I will not say to seven years, since I have previously expounded the certain number as put for an uncertain one, implying a long space of time.
Seven years, then, shall pass away, says he, until thou shalt know that there is a lofty ruler in the kingdoms of men. This is the end of the punishment, as we have previously said, for I need not repeat my former remarks. But we must remember this — God mitigates the bitterness of the penalty by making it temporary. Then he proposed this end to induce Nebuchadnezzar to repent, as he required many blows for this purpose, according to the old proverb about the fool who can never be recalled to a sound mind without suffering calamity. Thus King Nebuchadnezzar ought to be beaten with stripes, to render him submissive to God, as he never profited by any holy admonition or any heavenly oracle. God does not treat; all in this way. Hence we have here a special example of his clemency, which provides for the punishment inflicted on King Nebuchadnezzar, being both useful and profitable. For the reprobate are more and more hardened against God, and are ever stirred up and excited to madness. It was an act, then, of special grace, when Nebuchadnezzar was chastised for the time by the hand of God, to cause his repentance and his owning God’s entire sway over the whole world.
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He says, that God may be Lord in the kingdom of men; because nothing is more difficult than to persuade tyrants to submit to the power of God. On the one side they confess themselves to reign by his grace; but at the same time, they suppose their own sway to be obtained by either valor or good fortune, and to be retained by their own guards, counsels, and wealth. Hence, as far as they can, they shut God out from the government of the world, while they are puffed up with a false conceit of themselves, as if all things were maintained in their present state by their valor or advice. This, then, was an ordinary effect when Nebuchadnezzar began to feel God to be the ruler in the kingdom of men, since kings wish to place him somewhere between themselves and the multitude. They confess the people to be subject to God’s power, but think themselves exempt from the common order of events, and in possession of a privilege in favor of their lusts, relieving them from the hand and empire of God. Hence, as I have said, it was no common thing for Nebuchadnezzar to acknowledge God to reign in the earth; for tyrants usually enclose God in heaven, and think him content with his own happiness, and careless about mingling in the concerns of men. Hence thou mayest know him to be the ruler. He afterwards adds the kind of dominion, because God raises up whomsoever he pleases, and casts down others: God is not only supreme in the sense of sustaining’ all things by his universal providence, but because no one without his will obtains empire at all. He binds some with a belt, and looseth the bonds of others, as it is said in the book of Job. (Job 12:18.) We ought not, therefore, to imagine God’s power to be at rest, but we should join it with present action, as the phrase is. Whether tyrants obtain power, or sovereigns are pious and just, all are governed by God’s secret counsel, since otherwise there could be no king of the world. It follows:
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.
Geneva Bible translators 1599 · Public Domain On vv32–34 He confesseth God’s will to be the rule of…
He confesseth God’s will to be the rule of all justice, and a most perfect law, whereby he governeth both man and Angels and devils, so that none ought to murmur or ask a reason of his doings, but only to stand content therewith and give him the glory.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv32–34 Dan 4:32 And they shall drive thee from men,…
Dan 4:32 And they shall drive thee from men, and thy dwelling [shall be] with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
Ver. 32. And they shall drive thee.] See on Dan 4:25, {See Trapp on "Dan 4:25"} that new impieties work out old threatened curses, which seldom rot in the air, as we use to say of winter.
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.
Matthew Poole 1685 · Public Domain On vv32–34 From men; from the society and conversation of men.
From men; from the society and conversation of men.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v34 We have here Nebuchadnezzar's recovery from his distraction, and…
We have here Nebuchadnezzar's recovery from his distraction, and his return to his right mind, at the end of the days prefixed, that is, of the seven years. So long he continued a monument of God's justice and a trophy of his victory over the children of pride, and he was made more so by being struck mad than if he had been in an instant struck dead with a thunderbolt; yet it was a mercy to him that he was kept alive, for while there is life there is hope that we may yet praise God, as he did here: At the end of the days (says he), I lifted up my eyes unto heaven (Dan 4:34), looked no longer down towards the earth as a beast, but begun to look up as a man. Os homini sublime dedit - Heaven gave to man an erect countenance. But there was more in it than this; he looked up as a devout man, as a penitent, as a humble petitioner for mercy, being perhaps never till now made sensible of his own misery. And now,
I. He has the use of his reason so far restored to him that with it he glorifies God, and humbles himself under his mighty hand. He was told that he should continue in that forlorn case till he should know that the Most High rules, and here we have him brought to the knowledge of this: My understanding returned to me, and I blessed the Most High. Note, Those may justly be reckoned void of understanding that do not bless and praise God; nor do men ever rightly use their reason till they begin to be religious, nor live as men till they live to the glory of God. As reason is the substratum or subject of religion (so that creatures which have no reason are not capable of religion), so religion is the crown and glory of reason, and we have our reason in vain, and shall one day wish we had never had it, if we do not glorify God with it. This was the first act of Nebuchadnezzar's returning reason; and, when this became the employment of it, he was then, and not till then, qualified for all the other enjoyments of it. And till he was for a great while disabled to exercise it in other things he never was brought to apply it to this, which is the great end for which our reason is given us. His folly was the means whereby he became wise; he was not recovered by his dream of this judgment (that was soon forgotten like a dream), but he is made to feel it, and then his ear is opened to discipline. To bring him to himself, he must first be beside himself. And by this it appears that what good thoughts there were in his mind, and what good work was wrought there, were not of himself (for he was not his own man), but it was the gift of God. Let us see what Nebuchadnezzar is now at length effectually brought to the acknowledgment of; and we may learn from it what to believe concerning God. 1. That the most high God lives for ever, and his being knows neither change nor period, for he has it of himself. His flatterers often complimented him with, O king! live for ever. But he is now convinced that no king lives for ever, but the God of Israel only, who is still the same. 2. That his kingdom is like himself, everlasting, and his dominion from generation to generation; there is no succession, no revolution, in his kingdom. As he lives, so he reigns, for ever, and of his government there is no end. 3. That all nations before him are as nothing. He has no need of them; he makes no account of them. The greatest of men, in comparison with him, are less than nothing. Those that think highly of God think meanly of themselves. 4. That his kingdom is universal, and both the armies of heaven and the inhabitants of the earth are his subjects, and under his check and control. Both angels and men are employed by him, and are accountable to him; the highest angel is not above his command, nor the meanest of the children of men beneath his cognizance. The angels of heaven are his armies, the inhabitants of the earth his tenants. 5. That his power is irresistible, and his sovereignty uncontrollable, for he does according to his will, according to his design and purpose, according to his decree and counsel; whatever he pleases that he does; whatever he appoints that he performs; and none can resist his will, change his counsel, nor stay his hand, nor say unto him, What doest thou? None can arraign his proceedings, enquire into the meaning of them, nor demand a reason for them. Woe to him that strives with his Maker, that says to him, What doest thou? Or, Why doest thou so? 6. That every thing which God does is well done: His works are truth, for they all agree with his word. His ways are judgment, both wise and righteous, exactly consonant to the rules both of prudence and equity, and no fault is to be found with them. 7. That he has power to humble the haughtiest of his enemies that act in contradiction to him or competition with him: Those that walk in pride he is able to abuse (Dan 4:37); he is able to deal with those that are most confident of their own sufficiency to contend with him.
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II. He has the use of his reason so far restored to him as with it to re-enjoy himself, and the pleasures of his re-established prosperity (Dan 4:36): At the same time my reason returned to me; he had said before (Dan 4:34) that his understanding returned to him, and here he mentions it again, for the use of our reason is a mercy we can never be sufficiently thankful for. Now his lords sought to him; he did not need to seek to them, and they soon perceived, not only that he had recovered his reason and was fit to rule, but that he had recovered it with advantage, and was more fit to rule than ever. It is probable that the dream and the interpretation of it were well known, and much talked of, at court; and the former part of the prediction being fulfilled, that he should go distracted, they doubted not but that, according to the prediction, he should come to himself again at seven years' end, and, in confidence of that, when the time had expired they were ready to receive him; and then his honour and brightness returned to him, the same that he had before his madness seized him. He is now established in his kingdom as firmly as if there had been no interruption given him. He becomes a fool, that he may be wise, wiser than ever; and he that but the other day was in the depth of disgrace and ignominy has now excellent majesty added to him, beyond what he had when he went from kingdom to kingdom conquering and to conquer. Note, 1. When men are brought to honour God, particularly by a penitent confession of sin and a believing acknowledgment of his sovereignty, then, and not till then, they may expect that God will put honour upon them, will not only restore them to the dignity they lost by the sin of the first Adam, but add excellent majesty to them from the righteousness and grace of the second Adam. 2. Afflictions shall last no longer than till they have done the work for which they were sent. When this prince is brought to own God's dominion over himself. 3. All the accounts we take and give of God's dealing with us ought to conclude with praises to him. When Nebuchadnezzar is restored to his kingdom he praises, and extols, and honours the King of heaven (Dan 4:37), before he applies himself to his secular business. Therefore we have our reason, that we may be in a capacity of praising him, and therefore our prosperity, that we may have cause to praise him.
It was not long after this that Nebuchadnezzar ended his life and reign. Abydenus, quoted by Eusebius (Prap. Evang. 1.9), reports, from the tradition of the Chaldeans, that upon his death-bed he foretold the taking of Babylon by Cyrus. Whether he continued in the same good mind that here he seems to have been in we are not told, nor does any thing appear to the contrary but that he did: and, if so great a blasphemer and persecutor did find mercy, he was not the last. And, if our charity may reach so far as to hope he did, we must admire free grace, by which he lost his wits for a while that he might save his soul for ever.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv32–34 And all the inhabitants of the earth are reputed…
And all the inhabitants of the earth are reputed as nothing,.... That is, by the most high God, in comparison of him; and that not only the common people, but magistrates, princes, and kings, and even so great a monarch as Nebuchadnezzar; they are like mere nonentities, nothing as to existence, substance, greatness, glory, and duration, when compared with him: for this is to be understood not absolutely as in themselves; for as such they are something; their bodies are something in their original, and especially in their make, form, and constitution, and even in their dissolution; and their souls are yet more valuable, are of more worth than the whole world, being immaterial and immortal; but comparatively with respect to God, in whom they live, and move, and have that being they have, and by whom they are supported in it; al whose glory and grandeur is fading and passing away, and continuance is but very short; and all nothing with God, the Being of beings, whose glory is inconceivable, and with whom a thousand years are as one day, and who is from everlasting to everlasting: and this meant chiefly of the rational inhabitants of the earth; not of the beasts of the field, the cattle on a thousand hills, and the innumerable reptiles of the earth, which also are the inhabitants of it; but of men, the principal ones, and of all of these, high and low, rich and poor, bond and free; not as in their own account, and that of others; for they are something in their own esteem, and seem so in the eyes of others, who judge according to the outward appearance; but they are nothing in the account of God: and as this is true of them in things natural and civil, it is much more so in things spiritual, or relating to everlasting salvation: in these men are nothing, and counted as nothing; no use is made of them, or any account is had of anything done by them; these have no causal influence in their salvation; they are nothing in God's choice of them to eternal life, which is all of mere sovereign grace; nothing in redemption, which is only by Jesus Christ; nothing in regeneration, which is alone by the Spirit and grace of God; nothing in justification, which is not by the works of the law, but by the righteousness of Christ; in short, they are nothing in their salvation from first to last, which is all of grace, and not of works. Jarchi and Saadiah interpret this of an atom or mote in a sunbeam, which is seen flying about, but cannot be laid hold on, having no substance, and disappears when the sun shines not; see Isa 40:15.
And he doeth according to his will in the army of heaven, and among the inhabitants of the earth; he orders the angels, which are the host of heaven, to stand or go where he pleases; and he disposes of men on earth, and puts them into such stations, and such conditions and circumstances, and appoints them such business and services, as he thinks meet. The angels are "the army of heaven", or the heavenly host; so called for their number, there being legions of them, even an innumerable company; and for their military use, being employed to fight for the people of God, to encamp about them, and protect them: those who formerly belonged to them, that sinned against God, he cast them down to hell, without showing them any mercy; and the rest he chose and confirmed in Christ, and all according to his sovereign will; and these he makes use of according to his pleasure, to minister to the heirs of salvation in life, to convoy their souls to heaven at death, and to gather in all the elect at the last day. The "inhabitants of the earth" are the men of it, as before, with whom he does as he pleases in things temporal and civil, making some rich, and others poor; raising some to great honour and dignity, while others live in meanness, poverty, and disgrace: and in things spiritual; he loves whom he will; he chooses whom he pleases; he redeems whom he wishes from among men; he regenerates and calls by his grace, of his own will; and reveals Christ, and the great things of the Gospel, to whom it seems good in his sight; he does what he will with his own; he bestows grace and glory on whomsoever be pleases, as free grace gifts, without any merit of the creature, according to his sovereign will and pleasure.
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And none can stay his hand: stop his power, resist his will, or hinder him from acting, or cause him to cease from his work, which he is bent upon; his will in both worlds is sovereign and arbitrary, and his power uncontrollable. It was so in creation, he said, and it was done; it is so in providence, he does what he pleases; there is nothing done without his knowledge and will, and there is no counsel against the Lord: it is so in his works of grace; in the great work of redemption; no difficulties could discourage or hinder Christ from the performance of that arduous work, he being the mighty God: and in the work of grace upon the heart of a sinner, when God begins to work, none can let; not corruptions within, nor Satan without; nor can anything hinder the carrying of it on; not indwelling sin, nor the snares of the world, nor the temptations of Satan. The purposes of God cannot be disannulled; his hand cannot be held, stopped, or turned back from the execution of them; he will do his will and his work in the world, and in his churches, and on particular persons, maugre all the opposition of men and devils.
Or say unto him, what dost thou? what is this thou hast done? and wherefore hast thou done it? why was it not done in another form and manner, and for other ends and purposes? see Isa 45:9, all such like questions are vain and foolish, and are despised by the Lord; he gives no account of his matters unto the children of men. Some may with wonder say, "what has God wrought!" but none ought to say, in a complaining and murmuring way, "what dost thou?" and should they, it is of no avail, he will do what he pleases.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv33–34 Was driven from men - Being bereft of his…
Was driven from men - Being bereft of his understanding, as a man distracted he fled, and betook himself to the woods.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v32 Verse 32. They shall make thee, c.] Thou shalt…
Verse 32. They shall make thee, c.] Thou shalt be made to eat grass as oxen. The madness that fell upon him induced him to forsake society, and to run to the woods and deserts, where he lived like a wild beast, his hairs growing long and thick, so as to be a substitute for clothing and his nails strong and hooked, that he might the better climb trees and grub up the ground, in order to get roots and earth-nuts. It was the mercy of God that thus clothed and accoutred him. His case seems much like that of the maniac in the Gospel, whose dwelling was among the tombs and in the mountains, and who shunned the society of men.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v34 Dan 4:34-35. At the end of the days, I…
Dan 4:34-35. At the end of the days, I Nebuchadnezzar lifted up mine eyes, &c. — The first indication of his recovery is noted by a reverse of the cause of his fall. At the expiration of the term, or at the end of seven years, he lifted up his eyes unto heaven, and his understanding returned; that is, he recovered the use of his reason, and became sensible of his dependance upon God; he acknowledged against whom he had transgressed by his pride; he humbled himself before him; acknowledged the greatness of his power, and the justice of his wrath; applied to him in prayer, and obtained mercy. And I blessed the Most High, &c. — I rendered praise to that supreme, infinite, and eternal God, the Maker of heaven and earth, and the upholder, preserver, and sovereign Lord of the universe, on whom all creatures are dependant, and to whom all intelligent creatures are accountable for their conduct; the highest angels not being above his command, nor the meanest of the children of men beneath his cognizance. And all the inhabitants of the world are reputed as nothing — The greatest monarchs, as well as persons of an inferior rank, are as nothing in his sight; and he disposes all things in heaven and earth by an irresistible power and authority. Observe, reader, a due consideration of God’s infinite greatness makes the creature appear as nothing; creatures are nothing to help, nothing to hurt, nothing in duration, nothing solid and substantial, nothing without dependance upon, and influence and support from God. God is I AM, and there is none else; verily, every man in his best estate is altogether vanity, Psa 39:5; yea, less than vanity, and nothing, Psa 62:9; Isa 40:17. And he doth according to his will — Being the Lord of hosts, and the only absolute and universal monarch of the world; none can stay his hand, or say unto him, What doest thou? — He is irresistible and uncontrollable.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv32–34 And they shall drive thee from men ... -…
And they shall drive thee from men ... - See the note at Dan 4:25.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv32–34 With, or "by the powers (angels. ver. 10.)....as by…
With, or "by the powers (angels. ver. 10.)....as by men." (Grotius) --- The stars are also frequently thus described. (Matthew xxiv. 29.) The king probably believed that the God of the Jews was above his gods, the sun, fire, &c. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv33–34 driven from men--as a maniac fancying himself a wild…
driven from men--as a maniac fancying himself a wild beast. It is possible, a conspiracy of his nobles may have co-operated towards his having been "driven" forth as an outcast.
hairs . . . eagles' feathers--matted together, as the hair-like, thick plumage of the ossifraga eagle. The "nails," by being left uncut for years, would become like "claws."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv33–34 33. The king is here represented as driven away…
33. The king is here represented as driven away into the wilderness by this inward insane compulsion, and permitted to roam there unmolested (note Dan_4:25) until he became as wild in appearance as the creature he thought himself to be; with his hair matted and his nails grown long as the claws of birds. (See note Dan_4:27.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv32–34 32. And thou shalt be driven … shalt be…
32. And thou shalt be driven … shalt be made to eat grass as oxen] The passives, as Dan_4:25,—with which, indeed, except that one clause is omitted, the present verse agrees almost verbally.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv32–34 (32) They shall drive thee.—This verse is only slightly…
(32) They shall drive thee.—This verse is only slightly abridged from Dan_4:25 by the omission of the clause “they shall wet thee with the dew of heaven.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv33–34 The same hour was the thing fulfilled upon Nebuchadnezzar:…
The same hour was the thing fulfilled upon Nebuchadnezzar: 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. The verse that is placed as parallel with this in the Septuagint differs very considerably. In the LXX this verse is still part of the proclamation of the angel, Early shall all these things be completed upon thee, Nebuchadnezzar, King of Baby-Ion, and nothing shall be awanting of all these things." This verse is properly without a correspondent in the Massoretic text. The next verse resumes the proclamation, "I Nebuchadnezzar King of Babylon was bound seven years, and they fed me with grass as an ox. I ate from herbs of the earth." Then after a verse which Tischen-doff marks as an interpolation, but which really is a misplaced doublet, we have a continuation of ver. 30 (33 Authorized Version), "And my hairs became like feathers of an eagle, and my nails like those of the lion, and my flesh and my heart were changed, and I walked naked with the beasts of the earth." The fact that this is longer than the Massoretic text is decidedly against it. It seems to be a para-phrastic rendering of a text somewhat similar to the Massoretic. On the other hand, the fact that it retains the first person makes it at least possible that the condensation of the middle portion of this chapter, according to the received text, is not resorted to in this recension. It is to be noted that only a very few words in the Septuagint necessitate any idea of condensation: only in the beginning of ver. 27 Septuagint (28 Aramaic, 31 Authorized Version) is there a change of persons. This verse is rendered by Theodotion in a way much like the Massoretic text. The first portion of the verse is an exact translation of the Aramaic, but at the end the" rendering is, "till his hairs grew like those of lions, and his malls as those of birds." The Peshitta agrees exactly with the Massoretic. One cannot help being suspicious of this assertion of the hair being like eagles" feathers, partly because the eagle is a bird, and "birds" are spoken of in the next clause of the verse, and further there appears to be a pun on the last portion of the king"s name in the word used for "eagle" (nesher). The Jewish scribes were prone to have such plays on names. Early in history it occurs, as when Abigail makes use of it to David in regard to her husband, (1Sa_25:25) "Nabal is his name, and folly is with him." This possibly is the reason for the Hebrew variation in the name given to the Babylonian Nabu-kudur-utzur. Theodotion"s version shows the result of reasoning it is a scribe"s emendation. That matted hair should have an appearance which suggested the feathers of birds, is natural enough, aria the utter inattention to matters of personal cleanliness is an exceedingly common symptom in cases of insanity. This personal neglect would naturally result also in the growth of the nails, and their incurring would give them vaguely the appearance of lions" claws. We can picture the Babylonian monarch that had, like his Ninevite predecessors, been finical about his curled locks and trimmed and jewelled fingers, walking in wild nakedness so far as his shackles permitted him, with hair-matted locks, and his nails misshapen and long.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv33–34 He was driven from men, and did eat grass…
Dan_4:33
He was driven from men, and did eat grass as oxen.
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Broken Pride
This chapter, which is a rescript to all the provinces of his empire, was written by king Nebuchadnezzar. It is a frank, affecting, and instructive chapter of autobiography.
I. PRIDE WARNED. Success had crowned Nebuchadnezzar, and now he was at rest in his house, flourishing (as a tree) in his palace. But a dream which made him afraid came to him. Astonished to silence stood Daniel before the king. He hears the dream, and he knows the meaning of it. Wonder, pity, sorrow, as for a friend, locked Daniels lips in silence. At last he finds voice, and stammers out the wish that the strange impending doom had been for the kings enemies rather than for the king. The cry of the holy one, Hew down the tree, was to find bitter fulfilment in the kings experience. Strange warning for the ear accustomed to flattery. Daniel is more than a court official. He will be faithful adviser of the man. He would have him escape the coming doom. The cause of the approaching calamity was not physical, but moral. Break off thy sins by righteousness, etc. The Divine threatenings are conditional. If the sinner repent, punishment is averted. Nebuchadnezzar is warned. He has a years grace. Let him use it well.
II. PRIDE EXULTANT. The king was warned in vain. The year of grace left him as it had found him. His heart was lifted up, and his mind hardened in pride. As he walked on his palace roof, which overlooked Babylon, he cried, Is not this great Babylon that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty? By his own might he has done it all. God is not in all his thoughts. What of us? Pride is not confined to kings houses or bosoms. Of what are men not proud? Are we free from this sin? Let us question ourselves.
III. PRIDE BROKEN. A man, smitten with the melancholy madness known as lycanthropy, he imagined himself an animal, and that animal an ox. This form of insanity is still known to medical science. Insane upon one point, he may have been sane upon every other. With beast imagination, he may still have preserved his consciousness of personal identity. This strange double consciousness! He felt like an ox; he knew he was a man. And so, with beast-heart, he wandered an outcast from his glory. Till seven times (perhaps years) passed over him, he dwelt with beast-heart among the beasts, and then reason returned. He looked up--sign that it had returned. He praised the God he had forgotten. Humbled, he was humble. No proud boasting now. He makes his boast in the Lord. And what have we worth having that we have not received? Let us live in the constant recognition of God as the fountain of all our blessings, and so escape the ingratitude of pride. From this sin, as from every other, only One can save us. In the Almighty, the lowly Saviour, let us find our refuge. He can forgive us for the past. He can aid us to watchfulness for the future. He can--he waits--to aid us to resist this and every sin. (G. T. Coster.)
The Fall or Nebuchadnezzar
After twelve months, saith Daniel, that is, twelve months after God had warned this king by dreams, and by Daniel, to repent his sins, he was strutting in his galleries, and thought what sin should be next, as though he had never heard of dream or prophet. By this computation of sin, wherein the months are observed so exactly, how long Nebuchadnezzar rebelled after he was warned, Daniel shows what reckoning God keeps of our months, and weeks, and days, which He gives us to repent, as He did Nebuchadnezzar, and what an account we shall make of them, as Nebuchadnezzar did. Daniel names there twelve months, as though he would speak of a great matter, and shows how worthy Nebuchadnezzar was to be punished, because he might have reformed his life since he was warned; for there were twelve months between his dreams and his punishment. When dream and Daniel had done what they could, now God calls forth His judgments, and bids them see what they can do, and commands them to chase Nebuchadnezzar, until he have lost his kingdom, until he be driven out of his palace, until he be fled into the wilderness, until he be degenerate like a beast, until his subjects, and servants, and pages make their sport, and gaze and wonder at him, like a fool which goeth unto the stocks, or a trespasser, which is gazed at upon the pillory; so the king was debased, when God heard him but vaunt of his buildings. Therefore, let us take heed and be careful after what sort we speak, and what words slip from us, lest God take us in our lies, or oaths, or slanders, or ribaldry, as he took Nebuchadnezzar when his tongue walked without a bit, for if he had supposed that God had been so near, and that He would have answered him as He did, he would have held his peace, and laid his hand upon his mouth, rather than pay so dear for a vain word, which did him no good when it was spoken. The second note is of the judge, A voice came down from Heaven, the controlling voice came down from Heaven. God is most offended with our sin, for Nebuchadnezzar might have spoken more than this, before any other man; and no man could control him, because he was king, and kings delight in greater vanities than buildings, yet no man saith, Why doest thou so? When the voice from earth spake vainly, the voice from Heaven spake judgment. Here is the King of Heaven against the king of earth; the voice of God against the voice of man; a Divine wrath warring with a human pride; the fire is kindled, woe to the stubble. Now he comes to the arraignment, and calls him to the bar: O king Nebuchadnezzar, to thee be it spoken. Here a king is arraigned in his own kingdom, and no evidence given against him; but as though he had witnessed against himself, as all sinners do, God condemneth him out of his own mouth, and to open his ears, he calleth him by his own name, O king Nebuchadnezzar, as the prisoner is called when he holds up his hand at the bar. How doth this speech differ from Nebuchadnezzars speech. His words were but words, but Gods words were, He spake and it was done. For in the same hour that which was spoken was done, saith Daniel, and whatsoever the voice threatened unto our sins, or unto the sinner, shall be done at first or at last. This voice came from Heaven, and, therefore, it spake home; not like them which glide by the faults of princes, and whisper behind their backs, as though they would reprove them if they durst, but for fear lest the prince, or councillor, or judge, or magistrate should take it as he means it, and think that he aims at them; which makes them speak in parables, as though they would cast a veil over their reproof, and eat their message before they have spoken it. The Holy Ghost teacheth us here to reprove, so that whosoever sinneth may know that thou speakest to him. Now the decree goeth forth that Nebuchadnezzar shall be king no more, Thy kingdom is departed from thee. Now followeth the execution of His judgment, for Daniel saith, The same hour all this was fulfilled. Then was fulfilled, the pride of man shall bring him low. Even in the hour that Nebuchadnezzar advanced himself more than before, in the same hour he was brought under all his subjects, all his servants and pages; so he which setteth up can pull down, he which gave can take, he which made can destroy. Therefore, let no man vaunt, though he were a king, of his house, or land, or farm, or children, but know that he should have nothing, if God did not regard him more than others; and think when thou dost read this story, whether thou be not as proud of thy wealth as Nebuchadnezzar was of his palace, whether thou be not as proud of thy children as Nebuchadnezzar was of his kingdom: whether thou be not as proud of thy parentage as Nebuchadnezzar was of his honour; whether thou be not so proud of thy learning as Nebuchadnezzar was of his train. If thou be so proud, then God doth say no more, O king, to thee be it spoken, but, O subject, to thee be it spoken, these blessings shall be taken from thee. For, hath God taken no mans kingdom from him but Nebuchadnezzars? Now, if any man long to be resolved how this king was changed to a beast, he must not imagine any strange metamorphosis, as though his shape were altered, or his manhood removed, or that he put on horns and hoofs, as poets feign Actaeon; for the voice doth not say that he should become a beast, but that he should dwell with the beasts. Daniel cloth not say that his head, or arms, or legs were transformed; but that the hair of his head, and the nails of his fingers, did grow like eagles feathers, and like birds claws, as every mans hair and nails will do if he do not pare them. Lastly, Nebuchadnezzar saith not that his shape was restored unto him, but that his understanding was restored unto him; all which declare he was not changed in body, but in mind, not in shape, but in quality. A savage mind came on him, like that which drove Cain from the company of men (Gen_4:12), and he became like a satyr, or wild man, which differeth not from a beast but in shape; though he was not turned to a beast, yet this was a strange alteration to be so changed in an hour, that his nobles abhorred him, his subjects despised him, his servants forsook him, none would company with him but the beasts. Consider this, all that advance yourselves against God, and despise His word, as Nebuchadnezzar did. This was to show that God makes no more account of the wicked than of beasts, and, therefore, the Holy Ghost calleth them often by the name of beasts; showing now that sin and pleasure make them like beasts. When they have abused their wits often, and perverted their reason, at last God taketh their understanding from them, and they become like beasts, loathsome to themselves and others. Many such beasts we have still like Nebuchadnezzar, who were fitter to live in the desert among lions, where they might not annoy others, than in towns amongst men, where they infect more than the plague. (H. Smith.)
Nebuchadnezzars Distraction Considered and Improved
The great God, in order to describe his own power, calls upon Job to behold everyone that is proud, and abase him. Look on everyone that is proud and bring him low, and tread down the wicked in their place; then will I confess unto thee, that thine own right hand can save thee (Job_40:11);thereby intimating that it is the prerogative or peculiar glory of God to humble proud oppressors, and that one look of His,ye can bring them down.
I. THE CALAMITY ITSELF. In order to show how awful and remarkable this was, it will be necessary a little to consider the dignity of this monarch, and the state of his affairs. Nebuchadnezzar was king of Babylon, the capital city of the Chaldean empire. He had been engaged in successful wars against the Tyrians, the Jews, and other neighbouring nations. He had overrun almost all Asia, and carried his arms into Africa. He had brought the Chaldean empire to the highest pitch of power and grandeur, and enriched his capital with the plunder of all the neighbouring nations.
II. THE CAUSE OF THE CALAMITY. And that was his pride. This vice provoked God to make him such a miserable spectacle. This unhappy monarch was strutting about contemplating its grandeur, and thinking himself a god, surveying the glories of his own creation, when this mortifying change came upon him. He lived about a year after this restoration, and one would hope he kept in this good mind, and died under the serious impression of these important truths. And it was happy for him to have lost his senses for a time, if it was the means of saving his soul. Having thus viewed this very affecting and miserable spectacle, let us receive instruction from it; and endeavour to enter into the following useful reflections upon this surprising event.
1. Let us reverence the almighty power of God, so illustriously displayed in it. Where the word of a king is, saith Solomon, there is power. Nebuchadnezzars royal word had been accompanied with power to raise the grandeur of Babylon, and to conquer and impoverish whole nations. But when the royal word of the King of kings fell from heaven saying, O king Nebuchadnezzar, the kingdom is departed from thee; the same hour was the thing fulfilled (v. 31). And all his wise counsellors, skilful physicians, and mighty forces, could neither prevent nor remove the affliction. How easily can God bring down the highest! See how easily God can destroy the brightest genius, and confound the most subtle politician. This story is a glorious and everlasting proof of his supremacy and irresistible power. In this view let us consider it, and reverence the Almighty God. Nebuchadnezzar takes pains to inculcate these ideas of God upon all to whom this decree is made known.
2. See bow abominable prides is in the sight of God. It is the observation of a noble writer that this story is one of the finest, most humbling, and most instructive lessons to human vanity that ever was exhibited to it. It shows how detestable pride is in the sight of God, and informs us (they are Nebuchadnezzars own words) that those who walk in pride, God is able to abase. So his royal proclamation concludes; and it is a truth that we should never forget. Pride was not made for man. It is unreasonable and absurd for a creature weak, dependent, and sinful, to be proud, a creature who derives all from God, owes everything to Him, and lives and moves and hath his being in Him. There are other instances of the loss of understanding besides this of Nebuchadnezzar, which are very mortifying to human vanity; instances where the faculties decayed by age, and where there appeared no immediate hand of Providence in them. Are you proud of your wit and sprightly parts? Think of Swift, who, having been generally admired for them, though in some instances he had abused them to vilify human nature, insult our present happy establishment, and ridicule many serious and exemplary Christians, became at last a mere child, had not the sense of a brute to feed himself, and was shown by his servants, for gain, as a curiosity. Are you proud of great learning and profound skill in the sciences? Think of Swisset, a celebrated German mathematician, of whom it was said by his learned contemporaries that his capacities were almost above human. Yet in the advance of life he lost his understanding so far that he could scarce count twenty, and used to weep because he could not understand the arguments and demonstrations which he had published. Are you proud of honour, courage, conduct, and high reputation? Think of the great Duke of Marlborough, who, after he had been for so many years the pride of England, the terror of France, and wonder of Europe, became an idiot, and had not understanding sufficient to perform the common actions of life. Are you proud of wealth and power; your buildings, equipages, and attendants; the numbers who are submissive and obedient to you? Think of Nebuchadnezzar. Amidst such affecting scenes, let not our eyes be lofty, nor our hearts haughty. Let us remember that we hold even reason itself, that ennobling quality, that boasted prerogative and distinguishing perfection of human nature, upon a very precarious tenure; and, as one expresseth it, something with a human shape and voice hath often survived everything human besides. Let us attend to that charge of God by Jeremiah: Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches (Jer_9:23). We may learn:
3. How much are they to be pitied who have lost their understanding. After having considered the case of Nebuchadnezzar, let us think with compassion on others, who in this respect resemble him, that they are destitute of reason. This is the ease of those who are naturally idiots, and never discovered any considerable degree of rational thought, or manly actions. It is the case of those who, by violent disorders of body, are become delirious, or so overwhelmed with melancholy, that they think and judge wrong of themselves, and take everything by the worst handle. This is the case of many in the decline of life. Their faculties decay; they outlive even themselves, and become children a second time.
4. How thankful should we be for the continued exercise of our reason. There is a spirit in man, and the inspiration of the Almighty hath giver him understanding. It is Gods constant visitation that preserveth that spirit, and continueth the exercise of our faculties. Whoever seriously considers the intimate connection between the soul and body, and how easily and frequently the faculties of the mind are affected by the disorders and injuries of the body, will see constant cause to magnify the goodness of God, that there are not more persons deprived of their understanding; or who have it weakened to such a degree as to render them useless and burthensome to others. It is really astonishing that there are not more idiots and mad people, considering how tender and delicate the texture of the brain is, which is the seat of the soul and its sensations; considering how many accidents children are liable to, even under the care of the loudest mothers, much more while in the hands of mercenary nurses, from whom tenderness for other persons children can never be expected, after they have put off all tenderness for their own. If our understandings remain, and our spirits are not wounded, we have ten thousand times more reason for thankfulness than complaint.
5. How careful should we be to preserve our reason, to improve it, and employ it to the best purposes! Understanding and knowledge is the highest natural perfection. Reason is the distinguishing glory of men above the brutes; and we should carefully avoid everything that tends to destroy or impair it. In this view I must solemnly warn you against gluttony and drunkenness. Every excess hurts the soul. It was Nebuchadnezzars punishment to have a beasts heart given to him; it is a pity that any rational creatures should make beasts of themselves. There is nothing which is a greater enemy to the understanding than idleness. The faculties of many rust away for want of use or employment. They doze away their senses and become stupid and unprofitable. Finally, let us be careful to improve our understandings continually, by reading and reflection, by conversing with the wise and good, and especially by meditation on Divine things, and daily fervent prayer to the Father of lights and wisdom. Let us employ our faculties in a manner becoming rational creatures. Reason was given us that we might know God and ourselves; that we might contemplate His works and consider His doings; that we might know and practise the duties of our connections and relations in life, and especially study the glorious Gospel, which is able to make us wise unto salvation. (Job Orton.)
Nebuchadnezzars Mania
The mental alienation of Nebuchadnezzar was undoubtedly the form of madness known as lycanthropy, in which the habits of animals are in some form assumed by the insane person. (Lycanthropy means literally the change of a man into a wolf.) Instances of those afflicted in this way eating grass, leaves, twigs, etc., like the great king, are familiar to medical men. Nor is it uncommon for the mind to lose its balance in some direction, in one raised so far above all other men as a mighty despot, and so irresponsible. Many of the Caesars undoubtedly suffered this terrible penalty of solitary greatness, nor are theirs the only instances of the kind in history. That any allusion to such a humiliating calamity should be found recorded in the Babylonian annals is not, however, to be expected. It would be carefully guarded from the knowledge of chroniclers as a state secret. But that some terrible illness seized Nebuchadnezzar is strangely proved by the recent discovery of a bronze doorstep, presented by him to the great temple of El Saggil, at Borsippa, one of the suburbs or divisions of Babylon. It speaks of his having been afflicted, and of his restoration to health, and may well have been a votive offering to the gods on his recovery from the attack mentioned by Daniel. Nor is this at all inconsistent with his recorded homage to Jehovah. Though he honoured the whole of the gods, his inscriptions show that, in a restricted sense, he always worshipped one god especially. While he built temples to various divinities, and acknowledged not only the great gods, but at least thirteen besides, he also speaks constantly of the Chief of the gods, the King of the gods, the God of gods. He might, therefore, have, for a time, transferred to Jehovah, perhaps as another name for Merodach, the homage hitherto rendered to the Babylonian idol. (Cunningham Geikie, D.D.)
A King Eating Grass
1. What an incongruous thing it is for a king to be eating grass. It is good for cattle, but not fit for man. Yet the scene is as common as daylight. When I see a man of regal nature made to rule in realms of thought, capable of all moral elevation, besotting his faculties, attempting out of low sensualities to satisfy his immortal energies, coming down off his throne of power into brutalities, sacrificing his higher nature to his lower nature, coming down, and coming down, until all his influence for good is gone, I cry out, There is a king eating grass like an ox.
2. Conviction is not conversion. Who is this man who makes the boast about Babylon? The very man who, under the revelation of dreams that
Daniel made from Heaven, deeply humbled himself while he confessed that God is a God of gods cad a Lord of lords; yet behold that humbling and arousing did not result in a radical change. Conviction is merely a sight of sin; conversion is a view of pardon. Conviction is the pain, conversion is the messenger that cures it. Thousands have experienced the former who never experienced the latter.
3. Pride is the precursor of overthrow. He who is down cannot fall.
4. What a terrible thing is the loss of reason! In this world of sad sights, the saddest is the idiots stare. Strong drink is the cause of more insanity than anything else.
5. How quickly turns the wheel of fortune, from how high up to how far down went Nebuchadnezzar. Of all fickle people in the world, Fortune is the most fickle.
6. Learn the comforting truth, that afflictions are arrested as soon as they have accomplished their mission; and
7. Connected with the most distressing judgments of God where are displays of Divine mercy. God might justly have left Nebuchadnezzar in the field, but infinite compassion brought him back to the palace. (T. De Witt Talmage, D.D.)
Mental Faculties Suspended
There is no ground for concluding that the king was turned into an ox--that is absurd--or that he was made literally a beast of the earth; but that his reason was taken from him. God laid his finger on the brain, and all its intellectual and moral action was instantly suspended. When we think what a delicate structure the brain is, and what an immensity of things depend upon it, we wonder that it does not give way oftener than it does. The kings last thoughts were connected with his first. I have read somewhere that when persons had lost, or had suspended for a season, the power of reasoning, or had become what is commonly called maniacs, as soon as they are restored by the removal of the pressure that prevents the action of the mind--for it is not the mind but its physical channels that are disordered by mania--the last thought that they had before they were struck with mania is the very first thought that occurs the instant they recover; and that, though a period of years has elapsed, they are utterly unconscious of their flight or number, and refer to old events as recent. I have read of a sailor, a portion of whose brain was carried away by a shot; the part of the brain injured I cannot specify. This man was for years a maniac. After some six years he recovered, and the first words he uttered were, Is the ship ashore? When he was struck the ship was nearly on shore; the orders at the time referred to this, and of this he was speaking. So his last words were the first he uttered on recovering, and he was entirely unconscious that years had elapsed. In Nebuchadnezzars case there was a suspension of the faculties of the mind. (John Cumming, D.D.)
History of Nebuchadnezzar
I. THE LEADING EVENTS IN HIS HISTORY. Nebuchadnezzar was the son of Nabopollassar, and succeeded that monarch in the government of Chaldea in the year of the world 3399. He attacked and overcome Jehoiakim, robbed him of his treasures, and afterwards subdued and destroyed him 2Ki_24:1). He also took Zedekiah captive, put out his eyes, and bound him in chains, arbor having put his sons to death in his presence. He plundered Jerusalem of its riches. The vessels of the temple he placed in the temples of his idols at Babylon.
II. THE MORE STRIKING FEATURES OF HIS PERSONAL CHARACTER.
1. He was a public notorious idolater. Yea, he was a maker and patroniser of idols (Dan_3:1).
2. He was noted for his relentless cruelty. Case of Zedekiah (2Ki_25:7). Also casting into the fiery furnace the Hebrew children (Dan_3:22).
3. He was distinguished for his insatiable ambition.
4. He was also proud, haughty, and impious. Hence his language respecting his gods (Dan_3:14; Dan_4:30).
III. AS THE SUBJECT BOTH OF THE DIVINE JUDGMENT AND MERCY. God brought His judgments upon him. His affliction:
1. Was insanity.
2. Was Divine. God entered into the lists with him.
3. It was severe. Loss of property, of friends, of health, reputation, etc., often distressing.
4. It was singularly appropriate to his crimes. He made himself as God; God made him as a brute. He boasted of his glory; God made him utterly despicable.
5. Limited and followed by Divine mercy. Had it not, he would have been utterly consumed. Gods mercy did not utterly forsake him.
6. Produced reformation. Hence he blessed God; and praised and honoured him that liveth for ever. Learn:
1. The universal government of God.
2. The wickedness of pride.
3. The greatness of Divine mercy.
4. The importance of the Divine favour. (J. Burns.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v34 I blessed the most High
I blessed the most High
A progress may be traced in Nebuchadnezzar’s apprehension of the true God.
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(1) "God is a God of gods one amongst the national or tribal gods, but greater than they], and a Lord Adonai=Master of kings, and a revealer of secrets" Dan 2:47.
(2) He is still a Hebrew deity, but Master of angels, and a God who responds to faith Dan 3:28.
(3) Here Dan 4:34; Dan 4:35 the king rises into a true apprehension of God. Cf. Darius, Dan 6:25-27.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv33–34 General Information:
General Information:
Verses 19-33 use the third person to describe the punishment of Nebuchadnezzar. (See: First, Second, or Third Person)
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This decree against Nebuchadnezzar was carried out immediately
This can be stated in active form. AT: "This decree against Nebuchadnezzar happened immediately" (See: Active or Passive)
He was driven away from people
This can be stated in active form. AT: "People chased him away from them" (See: Active or Passive)
his nails became like birds' claws
"his fingernails looked like birds' claws"
translationWords
decree
Nebuchadnezzar
people group
cow
heaven
eagle
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv32–34 4:32 The king who took Israel into exile for…
4:32 The king who took Israel into exile for seventy years experienced his own exile for seven periods of time until he was purified of his pride.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.