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.
Parallel Translations
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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.
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And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation:
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(4-31) 'And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honoured Him that liveth for ever; for His dominion is an everlasting dominion, and His kingdom from generation to generation;
Cross-references (42)
Passages linked to Daniel 4:34 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Revelation 4:10 the twenty-four elders fall down before him who sits on the throne, and worship him who lives forever and ever, and throw their crowns before the throne, saying,
- Psalms 145:13 Your kingdom is an everlasting kingdom. Your dominion endures throughout all generations. Yahweh is faithful in all his words, and loving in all his deeds.
- Jeremiah 10:10 But Yahweh is the true God. He is the living God, and an everlasting King. At his wrath, the earth trembles. The nations aren’t able to withstand his indignation.
- Daniel 2:44 “In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, nor will its sovereignty be left to another people; but it will break in pieces and consume all these kingdoms, and it will stand forever.
- Daniel 12:7 I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by him who lives forever that it will be for a time, times, and a half; and when they have finished breaking in pieces the power of the holy people, all these things will be finished.
- Daniel 4:32 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.’ ”
- Daniel 6:26 “I make a decree that in all the dominion of my kingdom men tremble and fear before the God of Daniel; “for he is the living God, and steadfast forever. His kingdom is that which will not be destroyed. His dominion will be even to the end.
- Daniel 4:26 Whereas they commanded to leave the stump of the roots of the tree; your kingdom shall be sure to you, after that you will have known that the heavens do rule.
- Daniel 5:21 He was driven from the sons of men, and his heart was made like the animals’, and his dwelling was with the wild donkeys. He was fed with grass like oxen, and his body was wet with the dew of the sky; until he knew that the Most High God rules in the kingdom of men, and that he sets up over it whomever he will.
- Luke 1:33 and he will reign over the house of Jacob forever. There will be no end to his Kingdom.”
- Psalms 10:16 Yahweh is King forever and ever! The nations will perish out of his land.
- Psalms 90:1-2 Lord, you have been our dwelling place for all generations. Before the mountains were born, before you had formed the earth and the world, even from everlasting to everlasting, you are God.
- Psalms 92:1 It is a good thing to give thanks to Yahweh, to sing praises to your name, Most High,
- Psalms 102:24 I said, “My God, don’t take me away in the middle of my days. Your years are throughout all generations.
- Psalms 107:31 Let them praise Yahweh for his loving kindness, for his wonderful deeds for the children of men!
- Psalms 121:1 I will lift up my eyes to the hills. Where does my help come from?
- Psalms 123:1 I lift up my eyes to you, you who sit in the heavens.
- Psalms 130:1-2 Out of the depths I have cried to you, Yahweh. Lord, hear my voice. Let your ears be attentive to the voice of my petitions.
- Psalms 146:10 Yahweh will reign forever; your God, O Zion, to all generations. Praise Yah!
- Isaiah 9:6-7 For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there shall be no end, on David’s throne, and on his kingdom, to establish it, and to uphold it with justice and with righteousness from that time on, even forever. The zeal of Yahweh of Armies will perform this.
- Isaiah 24:15 Therefore glorify Yahweh in the east, even the name of Yahweh, the God of Israel, in the islands of the sea!
- Lamentations 3:19-23 Remember my affliction and my misery, the wormwood and the bitterness. My soul still remembers them, and is bowed down within me. This I recall to my mind; therefore I have hope. It is because of Yahweh’s loving kindnesses that we are not consumed, because his compassion doesn’t fail. They are new every morning. Great is your faithfulness.
- Lamentations 3:38 Doesn’t evil and good come out of the mouth of the Most High?
- Daniel 4:3 How great are his signs! How mighty are his wonders! His kingdom is an everlasting kingdom. His dominion is from generation to generation.
- Jonah 2:2-4 He said, “I called because of my affliction to Yahweh. He answered me. Out of the belly of Sheol I cried. You heard my voice. For you threw me into the depths, in the heart of the seas. The flood was all around me. All your waves and your billows passed over me. I said, ‘I have been banished from your sight; yet I will look again toward your holy temple.’
- Micah 4:7 and I will make that which was lame a remnant, and that which was cast far off a strong nation: and Yahweh will reign over them on Mount Zion from then on, even forever.”
- 1 Timothy 6:16 He alone has immortality, dwelling in unapproachable light, whom no man has seen, nor can see: to whom be honor and eternal power. Amen.
- Job 1:21 He said, “Naked I came out of my mother’s womb, and naked will I return there. Yahweh gave, and Yahweh has taken away. Blessed be Yahweh’s name.”
- Psalms 7:17 I will give thanks to Yahweh according to his righteousness, and will sing praise to the name of Yahweh Most High.
- Psalms 9:2 I will be glad and rejoice in you. I will sing praise to your name, O Most High.
- Psalms 50:14 Offer to God the sacrifice of thanksgiving. Pay your vows to the Most High.
- Psalms 103:1-4 Praise Yahweh, my soul! All that is within me, praise his holy name! Praise Yahweh, my soul, and don’t forget all his benefits, who forgives all your sins, who heals all your diseases, who redeems your life from destruction, who crowns you with loving kindness and tender mercies,
- Psalms 107:8 Let them praise Yahweh for his loving kindness, for his wonderful deeds to the children of men!
- Psalms 107:15 Let them praise Yahweh for his loving kindness, for his wonderful deeds to the children of men!
- Psalms 107:22 Let them offer the sacrifices of thanksgiving, and declare his deeds with singing.
- Daniel 4:16-17 Let his heart be changed from man’s, and let an animal’s heart be given to him. Then let seven times pass over him. “ ‘The sentence is by the decree of the watchers, and the demand by the word of the holy ones; to the intent that the living may know that the Most High rules in the kingdom of men, and gives it to whomever he will, and sets up over it the lowest of men.’
- Daniel 7:14 Dominion was given him, and glory, and a kingdom, that all the peoples, nations, and languages should serve him. His dominion is an everlasting dominion, which will not pass away, and his kingdom that which will not be destroyed.
- Luke 18:13 But the tax collector, standing far away, wouldn’t even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’
- John 5:26 For as the Father has life in himself, even so he gave to the Son also to have life in himself.
- 1 Timothy 1:17 Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.
- Revelation 11:15 The seventh angel sounded, and great voices in heaven followed, saying, “The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever!”
- Revelation 10:6 and swore by him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, that there will no longer be delay,
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain The Prophet again introduces King Nebuchadnezzar as the speaker.…
The Prophet again introduces King Nebuchadnezzar as the speaker. He says, then, After that time had elapsed, he raised his eyes to heaven Without doubt, he means those seven years. As to his then beginning to raise his eyes to heaven, this shews how long it takes to cure pride, the disease under which he labored. For when any vital part of the body is corrupt and decaying, its cure is difficult and tedious; so also when pride exists in men’s hearts, and gains an entrance within the marrow, and infects the inmost soul, it is not easily plucked out; and this is worthy of notice. Then we are taught how God by his word so operated upon King Nebuchadnezzar, as not immediately and openly to withdraw the effect of his grace. Nebuchadnezzar profited by being’ treated disgracefully during those seven years or times, and by being driven from the society of mankind; but he could not perceive this at once till God opened his eyes. So, therefore, God often chastises us, and invites us by degrees, and prepares us for repentance, but his grace is not immediately acknowledged. But lest I should be too prolix, I will leave the rest till to-morrow.
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 He doth not only praise God for his deliverance,…
He doth not only praise God for his deliverance, but also confesseth his fault that God may only have the glory, and man the shame, and that he may be exalted and man cast down.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Dan 4:34 And at the end of the days…
Dan 4:34 And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion [is] an everlasting dominion, and his kingdom [is] from generation to generation:
Ver. 34. And at the end of the days.] When my pride was now subdued, but hardly to sound conversion.
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I Nebuehadnezzar lift up mine eyes.] Happy he if with Simeon his eyes had seen God’s salvation. Many are humbled but not humble, low but not lowly.
And mine understanding returned.] The use of his reason, whereof he had been bereft, and an opinion put into him that he was a beast. Mad men are apt to think themselves kings, horses, or other creatures than they are.
Whose dominion is everlasting.] A natural man will sooner confess God to be true, just, powerful, wise, &c., than merciful, and all because the love of God is not shed abroad in his heart by the Holy Ghost. {Rom 5:5}
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 Mine understanding returned unto me; God shined upon his…
Mine understanding returned unto me; God shined upon his soul, and gave him understanding to reflect upon his condition, to consider his sad state, and the causes of it.
I blessed the Most High; by prayer and praise adoring the justice and mercy of God towards him, giving God the glory of his sovereignty and unchangeableness, Dan 4:35.
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 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 Now I Nebuchadnezzar praise and extol and honour the…
Now I Nebuchadnezzar praise and extol and honour the King of heaven,.... Now he knew that the heavens ruled, and that there was a God and a King there, above all gods and kings; who had brought him low, and raised him up again, and to whom were owing all his present glory and magnificence, and therefore worthy of his highest praises; and which he in the most public manner gave by words before his lords and counsellors, and by writing under his own hand, by this edict and proclamation:
all whose works are truth, and his ways judgment: everything he does in providence, and every step he takes therein, are according to truth and righteousness; he is true to his word, and righteous in his works, as he had been to him:
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and those that walk in pride he is able to abase; not only that show it now and then, but always, and in everything; in their looks and gestures, in their talk and walk, and throughout the whole of their conversation; in whom it is public, visible, notorious, and constant; but let them carry their heads ever so high, and be as proud and haughty as they will, God is able to humble them; he has various ways of doing it. Such as are proud of their outward beauty, or the strength of their bodies, he can, by sending a disease upon them, make their beauty to consume like a moth, and weaken their strength in the way; such as are elated with their wealth and substance, and with honours conferred upon them, or dignity they are raised to, he can soon strip them of all their riches by one providence or another, and bring down those that stand in slippery places of honour and dignity to destruction in a moment; and such as pride and plume themselves with their wit and knowledge, the natural endowments of their mind, he can take away their reason and understanding from them, as he did from this monarch, and put them upon a level with brutes: such who behest of their own righteousness and good works, and trust in themselves, that they are righteous and holy persons, and despise others; and think to be justified and saved by them, and not to be beholden to any other, but be their own saviours; these the Lord, by his Spirit, can humble, by showing them the impurity of their nature; their impotence to that which is spiritually good; the imperfection of their best righteousness to justify them in his sight; so that they shall appear to be polluted and defiled creatures, who thought themselves very holy; and to be very weak and insufficient of themselves, to do anything spiritually good, who gloried in the power and strength of their free will; and see that their best works are no other than filthy rags, and to be renounced in the business of their justification and salvation: in short, he humbles by showing them that all their temporal good things are owing to the good providence of God, and are dependent on it; and that all they have in spirituals is owing to the grace of God, and not to any desert of theirs; in consequence of which they become meek and lowly, and walk humbly with their God, who before walked in the pride of their hearts, and in the vanity of their minds. And a power to do this is peculiar to God himself; none but God can look upon him that is proud, and abase him, and bring him low; and sooner or later, by one means, or in one way or another, he will stain the pride of all glory: it is his usual way to abase him that exalts himself, and exalt him that humbles himself; see Job 40:11, pride being a most hateful sin to him, contrary to his nature and glory, to his grace and to his Gospel; the first sin of angels and men. And of abasement and humiliation of such proud ones, Nebuchadnezzar was an instance in various respects; who was one of the proudest monarchs upon earth, yet was humbled with a witness; but, after all, whether truly converted, is a question.
Next: Daniel Chapter 5
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 Mine understanding returned - God shined upon his soul,…
Mine understanding returned - God shined upon his soul, and gave him understanding to consider his sad state, and the causes of it. And honoured him - By prayer and praise, adoring the justice and mercy of God, giving God the glory of his sovereignty and unchangeableness.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain 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 And at the end of the days - That…
And at the end of the days - That is, the time designated; to wit, the “seven times” that were to pass over him.
I Nebuchadnezzar lifted up mine eyes unto heaven - Probably the first thing that indicated returning reason. It would not be unnatural, on the supposition that he was deprived of reason at the very instant that a voice seemed to speak to him from heaven, and that he continued wholly insane or idiotic during the long interval of seven years, that the first indication of returning reason would be his looking up to the place from where that voice seemed to come, as if it were still speaking to him. In some forms of mental derangement, when it comes suddenly upon a man, the effect is wholly to annihilate the interval, so that, when reason is restored, the individual connects in his recollection the last thing which occurred when reason ceased with the moment when it is restored. A patient had been long an inmate of an insane apartment in Providence, Rhode Island. He was a seaman, and had been injured on the head when his vessel was in a naval engagement, and it was supposed that his brain had been permanently affected.
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For many years he was idiotic, and no hopes were entertained of his recovery. It was at length suggested that the operation of trepanning should be performed, and the very instant that the bone was raised from its pressure on the brain, he exclaimed, “Has she struck?” The whole interval of time was obliterated from his memory. Similar instances are mentioned by Dr. Abercrombie (“Intellectual Powers,” pp. 252, 253). A man had been employed for a day with a beetle and wedges in splitting pieces of wood for erecting a fence. At night, before going home, he put the beetle and wedges into the hollow of an old tree, and directed his sons, who had been at work in an adjoining field, to accompany him next morning to assist in making the fence. In the night he became maniacal, and continued in a state of insanity for several years, during which time his mind was not occupied with any of the subjects with which he had been conversant when in health.
After several years his reason returned suddenly, and the first question he asked was, whether his sons had brought home the beetle and wedges. A lady had been intensely engaged for some time in a piece of needlework. Before she had completed it she became insane, and continued in that state for seven years; after which her reason returned suddenly. One of the first questions she asked related to her needlework, though she had never alluded to it, so far as was recollected, during her illness. Another lady was liable to periodical paroxysms of delirium, which often attacked her so suddenly that in conversation she would stop in the middle of a story, or even of a sentence, and branch off into the subject of hallucination. On the return of her reason, she would resume the subject of her conversation on which she was engaged at the time of the attack, beginning exactly where she had left off, though she had never alluded to it during her delirium; and on the next attack of delirium she would resume the subject of hallucination With which she had been occupied at the conclusion of the former paroxysm. A similar thing may have occurred to Nebuchadnezzar. He was deprived of reason by a sudden voice from heaven. Nothing was more natural, or would be more in accordance with the laws respecting insanity, than that at the very instant when reason returned he should look up to the place from where the voice had seemed to come.
And mine understanding returned unto me - This shows that he regarded himself as having been a maniac, though doubtless he was ignorant of the manner in which he had been treated. It would seem from the narrative, and from the probabilities of the case, that he found himself driven out from his palace, herding with cattle, and in the deplorable condition in regard to personal appearance which he here describes. Seeing this in fact, and recollecting the prediction, he could not doubt that this was the way in which he had been treated during the period of his distressing malady.
And I blessed the Most High - For his recovery, and in an humble acknowledgment of his dependence. “The acts of praise here referred to are the suitable returns of a mind truly penitent, and deeply sensible of its faults and of its mercies.” - Winkle.
And I praised and honored him - That is, I honored him by rendering thanks for his restoring mercy, by recognizing him as the true God, and by the acknowledging of the truth that he has a right to reign, and that his kingdom is over all.
That liveth for ever - He is the living God, as he is often styled, in contradistinction from all false gods - who have no life; and he lives forever in contradistinction to his creatures on earth, all of whom are destined to die. He will live when all on earth shall have died; he will live forever in the future, as he has lived forever in the past.
Whose dominion is an everlasting dominion - His empire extends through all time, and will continue while eternal ages roll away.
And his kingdom is from generation to generation - The generations of men change, and monarchs die. No human sovereign can extend his own power over the next generation, nor can he secure his authority in the person of his successors. But the dominion of God is unchanged, while the generations of men pass away; and when one disappears from the earth, he meets the next with the same claim to the right of sovereignty, with the same principles of government - carrying forward, through that and successive ages, the fulfillment of his great and glorious purposes.
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 I, &c. From this place some commentators infer, that…
I, &c. From this place some commentators infer, that this king became a true convert, and dying not long after, was probably saved. (Challoner) (Josephus, Antiquities, 10) --- This is the last act of his which is recorded. If he had lived much longer, he would probably have restored the Jews. (Worthington) --- But the time decreed by heaven for their liberation was not yet arrived. (Haydock)
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 lifted up mine eyes unto heaven--whence the "voice" had…
lifted up mine eyes unto heaven--whence the "voice" had issued (Dan 4:31) at the beginning of his visitation. Sudden mental derangement often has the effect of annihilating the whole interval, so that, when reason returns, the patient remembers only the event that immediately preceded his insanity. Nebuchadnezzar's looking up towards heaven was the first symptom of his "understanding" having "returned." Before, like the beasts, his eyes had been downward to the earth. Now, like Jonah's (Jon 2:1-2, Jon 2:4) out of the fish's belly, they are lifted up to heaven in prayer. He turns to Him that smiteth him (Isa 9:13), with the faint glimmer of reason left to him, and owns God's justice in punishing him.
praised . . . him--Praise is a sure sign of a soul spiritually healed (Psa 116:12, Psa 116:14; Mar 5:15, Mar 5:18-19).
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I . . . honoured him--implying that the cause of his chastisement was that he had before robbed God of His honor.
everlasting dominion--not temporary or mutable, as a human king's dominion.
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 34, 35. This is a dramatic representation of the…
34, 35. This is a dramatic representation of the king’s thankfulness. It is not to be regarded as literally a royal and public proclamation by Nebuchadnezzar of his own insanity and vanity. (Compare note Dan_4:1-3). The LXX. differs in this entire passage in a marked degree from the received text. One of the few notes in Wyclif’s Bible discusses the question whether or not Nebuchadnezzar was damned. Isa_14:15, is thought to answer the question in the affirmative, but the confession recorded here “proves that Nebuchadnezzar repented and God reversed the judgment.”
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 34. the days] i.e. the seven ‘times’ of Dan_4:16;…
34. the days] i.e. the seven ‘times’ of Dan_4:16; Dan_4:23; Dan_4:25; Dan_4:32.
lift up mine eyes unto heaven] The mute, half-unconscious acknowledgement of the God who rules in heaven, was followed by the return of the king’s human consciousness.
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and I blessed, &c.] The king gave open and conscious expression to his gratitude, acknowledging and glorifying the power of the Most High.
him that liveth for ever] So Dan_12:7; cf. Dan_6:26.
and his kingdom (endureth) with generation and generation] Dan_4:3.
34–37. At the end of the appointed time, Nebuchadnezzar’s reason returned to him: he owned the sovereignty of the Most High, and was restored to his kingdom; and now, in thankful acknowledgement of His power, he issues his present proclamation.
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 (34) Lifted up mine eyes.—A sign of seeking help…
(34) Lifted up mine eyes.—A sign of seeking help from heaven, as Psa_123:1. By his “understanding” is not meant his consciousness so much as his sense of personality, which had been lost for a time.
Whose dominion . . .—These words, like those in Dan_4:3, recall Psa_145:13; and the next verse is not unlike Isa_40:17; Isa_43:13; Isa_43:21. It is hard to suppose that the king was so thoroughly versed in the Hebrew Scriptures that he should be able to make use of them as doxologies. This gives support to the conjecture that the letter was composed by Daniel and not by the king.
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 And at the end of the days I Nebuchadnezzar…
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation. If the translator of the Septuagint had the Massoretic text before him, he has gone utterly away from it, and gives us a mere paraphrase, "And after seven years I gave my soul to prayer, and besought concerning my sins at the presence of the Lord, the God of heaven, and prayed concerning mine ignorances to the great God of gods." There is another version of this verse, for this which we have given has been misplaced. The verse which appears in the proper place, though also very different from the Massoretic, is as different from that we have just given, "And at the end of seven years the time of my redemption came, and my sins and mine ignorances were fulfilled before the God of heaven, and I besought concerning my ignorances the God of gods, and behold an angel out of heaven called to me, saying, Nebuchadnezzar, serve the holy God of heaven, and give glory to the Highest; the kingdom of thy nation has been restored to thee." The latter clause has the look of leading into the following verse. One cannot but feel that there is in both the work of the paraphrast, but at the same time, he seems, in both cases, to have been working with a different text from that of the Massoretes. Theodotion and the Peshitta agree accurately with the Massoretic. The sudden gleam of intelligence that broke the spell of madness is a perfectly natural termination to an attack like that under which Nebuchadnezzar suffered. The tranquillizing effect of prayer is well known. The ascription of praise in the liturgic formula here given is not unlike what we find in the Ninevite remains. Bevan suggests as a parallel, Euripides" "Bacchae," where there is a recovery from madness accompanied with looking up.
Vers. 34-37.
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Light at eventide.
It is a perilous thing to abuse any of God"s gifts. Thereby we interfere with the order of his government, and justly provoke his anger. The darkening of intellect with prejudice is no mean offence. Bribing reason with sensual delights not to recognize God this is a serious injury to one"s self, and daring rebellion against God. Such was the aggravated sin el Nebuchadnezzar; yet the judgment of God was tempered with mercy. The abuse of reason resulted in its loss, yet the loss was temporary. The deplorable darkness was designed as a prelude to clearer light,
I PRESENT CHASTISEMENTS ARE NOT FINAL. This is a gracious alleviation of the severity. The darkest element in the Divine judgment is absent. There is scope for amendment, repentance, return. A ray of hope lights up the darkness of the scene. Yea, more; the chastisement, however severe, may be transfigured into supremest blessing. "It was good for me to be afflicted." "Out of the eater may come forth meat." A rough and prickly shell may enclose the sweetest kernel. The fire which consumes the dross may only beautify the god. Loss may be only an unrecognized form of gain. Through faith in God"s faithful love we can "glory in tribulation also." "At the end of the days" the king"s insanity ceased.
II LOSS OF REASON DESTROYS MAN"S SENSE OF SELFSUFFICIENCY. God had taken pains, on previous occasions, to convince Nebuchadnezzar that the invisible Jehovah was the true God of the universe, but the king had hardened his heart against the conviction. His inveterate pride prevented his belief. Fain would he be his own god. "Our wills are our own: who is Lord over us?" Such was his favourite doctrine.
It was pleasant to be self-contained. It was a sweet morsel for the carnal appetite, this flattering unction that his own skill and strength had gained him this success. And so ingrained into his nature had this habit of self-trust become, that only the severest discipline from God could dislodge it. But when his understanding became dark, and memory failed, and Reason abdicated, and manhood became a wreck, he learnt in the school of personal experience what he refused to learn before, viz. how frail and dependent is man how absolute a sovereign is God. At last self-sufficiency is rooted out, and a spirit of meek humility takes its place. Be it ours to learn the lesson without so severe a discipline!
III RECOVERED REASON TEACHES US GOD"S ETERNAL SOVEREIGNTY. The native tendency of man"s mind is to circumscribe its thought about itself. It makes self a centre round which all its thoughts and plans revolve. It vaguely imagines that when personal self fails, the world will collapse. It thinks little about the past, and what has led up to our present privileged position; it cares little about the remote future. But when foolish man "comes to himself," after his aberrations and follies, he learns that for untold ages One has ruled on the throne of the universe, and is making all events to work out his designs. He was King long before we appeared upon the earthly scene; and he will remain Master of the situation long after we have passed away. His authority none can dispute. Yet, for his hormone and for our consolation, it shall be said that his will is right and just and good. "His will is our sanctification." "It is the Lord: let him do what seemeth him good.
IV THE RIGHT USE OF REASON IS TO GLORIFY GOD. It is the primary and pressing duty of every man to learn the proper use of his faculties. When we have reached years of discretion we should often ask ourselves, "What is God"s intention in giving me this understanding, this conscience, this reason?" Our plainest duty is to ascertain, if possible, his intention, and to follow that intention closely. To be self-consistent, we must either deny that he is our Master, and repudiate his every claim, or else we must acknowledge his authority over every part of our nature, and over every moment of our lives. A partial obedience is no obedience at all. This would be a setting up of self to be the judge when obedience should be rendered, and would be a virtual dethronement of God. Here hesitation or debate is excluded. If my reason be an endowment from God, I am bound, by every tie of obligation, to use it for his honour, and to magnify him therewith. Therefore the first principle of genuine religion is this: "Man"s chief end is to glorify God, and to enjoy him for ever. D.
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 Dan_4:34; Dan_4:37
Dan_4:34; Dan_4:37
I, Nebuchadnezzar, lifted up mine eyes unto Heaven.
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An Unlikely Convert
I. HIS CONVERSION OUT OF A STATE OF HEATHENISM. There was a mass of idolatrous opinion and vicious custom, in the midst of which Nebuchadnezzar was brought up, and by which he was configured. He was ill-placed so far as an opportunity of conversion, or a radical change of heart and life, are concerned.
II. HIS CONVERSION, OUT OF A STATE OF WORLDLY PRIDE. He was uniformly prosperous. He had no change, no checks, no defeats; therefore, he was filled with the thought of himself, so as to shut out the thought of a higher.
III. THE UNUSUAL MEANS EMPLOYED IN SECURING HIS CONVERSION. He had to be humbled. His reason was taken from him, and he became like a beast in his habits. It was the greatest humiliation that could have been sent on earths monarch.
IV. THE EVIDENCES NEBUCHADNEZZAR GAVE OF HIS BEING CONVERTED.
1. There is no reason why grace should not have worked in Nebuchadnezzars heart. Full and accurate knowledge is not an essential for salvation. Nebuchadnezzar was not entirely shut in by heathenism; for in the course of his life he was brought into contact with the servants of God, and he would learn from them the part assigned to him in prophecy.
2. We are not to expect too much in the way of evidence. It was not to be expected of one who was in Nebuchadnezzars position that he would be the saint John or Paul was. His antecedents and surroundings would operate against him, so that there would be only an imperfect development of grace, and he would do many things a Christian knows to be wrong.
3. We have a very imperfect record of what he was after conversion; but what we have is encouraging. Nebuchadnezzar disappears from our view here under a favourable light. We remark then
(1) In the way of evidence of his conversion, his clear recognition of the Divine sovereignty. That is implied in the description of God as the King of Heaven, One whose sovereignty was not connected with a single planet and baulked here and there by others, but who had the whole dome of Heaven, and, therefore, the whole range of earth, under His potent sway. Indeed, there is no more frequently quoted or more satisfactory expression of the Divine sovereignty than that which we have from the mouth of Nebuchadnezzar (v. 34, 35). He felt that he had been in the grasp of that sovereignty; he had been sovereignly humbled, and he had been sovereignly delivered. Now it is true that a recognition of the Divine sovereignty is not enough to save us, but there must be something like this in every saved person. As it is true of the sinner that he says, I am my own; who is Lord over me? so it is a mark of a converted man that he recognises that God has a propriety in him, and a right to dispose of him for His own glory. We remark
(2) That he had a clear recognition of the righteousness of Gods dealings with him. All whose works are truth, and His ways judgment. He was not the erring, fickle tyrant such as he had been taught to regard the objects of his worship; but He was One who, truthfully observing all that takes place, and above all possibility of deception, applies a just and equal test to every mans conduct, and appoints for him what is right. We do not suppose that he saw the righteousness of God in many of its bearings, that he could spell out a tenth part of what we can do; but he did not rest in the general idea of righteousness, but felt it in its application to himself, that God had not gone beyond right in degrading him as He had done to the condition of a beast. To have learned such a lesson as that from his life, was that not the mark of a saved person? We remark
(3) That there was the clear recognition of what had been the blot and sin of his precious life, what he calls walking in pride, and a humbling of himself for it. As the rhetorician, being asked what was the first thing in the roles of eloquence, answered, pronunciation; what was the second, pronunciation; what was the third, still he answered, pronunciation--so if you should ask me concerning the precepts of the Christian religion, I would answer firstly, and secondly, and thirdly, and for ever, humility. There is nothing more insisted on in Scripture, and there is nothing in which hypocrites so grossly fail in; and, therefore, when we see it present we may entertain a good hope regarding a man. Nebuchadnezzar could not have such an emptying of his own goodness, such a realization of personal violence as we may have, to whom have been disclosed the holiness and the love of God in the cross of Christ. But if he abased himself according to his light, accepting of the mercy of God, he would be accepted of God according to the words, God is no respecter of persons, but in every nation, etc. There is a beautiful exhibition of humility in what the whole of this fourth chapter is--a royal proclamation. It begins, Nebuchadnezzar the king unto all people, nations, and languages that dwell in all the earth. Its design was to magnify God in his humiliation and in his restoration to his reason and to his kingdom; and it is an unvarnished record, concealing nothing, extenuating nothing. If Nebuchadnezzar gained admittance, why may not we? There is no restraining of the Spirit, no loss of virtue in the blood of Christ, no withdrawing of the Divine promise. Let us strive then to enter in while the door of mercy is standing open. (R. Finlayson, B.A.)
Restitution of Nebuchadnezzar
First, Nebuchadnezzar was humbled as God humbleth His enemies; now he is humbled as God humbleth His children; that although he had more honour than he had before, yet he is not proud of it as he was before, but crieth with the prophet David Psa_115:1), Not unto me, O Lord, not unto me, but unto thy name, give the glory. In these verses two things show themselves st the first view, that is Nebuchadnezzars restitution, and his thankfulness in his restitution. First, he showeth the time when he was restored, in these words, At the end of these days, then he showeth the manner how he was restored, in these words, I Nebuchadnezzar lifted up my eyes to heaven, and mine understanding was restored to me. In his thankfulness, first, he extolleth Gods power in setting him up, and pulling him down, and raising him again; then he commendeth Gods justice and truth, which deserves to be praised for His judgments as much as for His mercy, as though he rejoiced that God hath made him like a beast, that he might die like a man. At the end of these days. As Daniel noted the time of his pride when he walked in his palace, to show how pride grows out of buildings, and wealth, and apparel, and such roots, so he noteth the time of his fall, while the words were in his mouth, to show that he was punished for his pride and, ignorance, that he might know where to begin his conversion, and abate his pride. And when he had taken away the cause, then God would take away the punishment, so likewise he noteth the time of his restitution, at the end of these days, that is, after seven years were expired, to show how long the sickness of pride is in curing, and to show
how everything was fulfilled which was prophesied, even to the point of time. Yet another note is set upon this beast; lest we should think that God only regardeth the season, and thinks seven years punishment enough for such a sin, he saith not barely, that his understanding and honour was restored unto him when seven years were ended, but that they were restored unto him when he began to lift up his eyes to Heaven, to show that this blessing came from above, and that He which had humbled, him had restored him again; as if he should say to all that are cast down with sickness, or poverty, or infamy, or any trouble whatsoever in body or mind, He which hath humbled you will raise you, as He hath done me; but you must look up unto Heaven, and lift up your hearts to Him, and then your understanding, and comfort, and wealth, and pleasure, and health, and liberty, and good name, and all, shall return unto you again, like Jobs sheep, and camels, and oxen, in greater number than he had before. Like a man which is wakened out of a long trance, now: he began to stir and lift up his eyes. When the heart is once lift up, it will lift up the eyes, and the hand, and voice, and all to Heaven. He which never looked up to Heaven so long as his comfort was upon the earth, now his mind is changed, his looks, and gestures, and speeches, and all are changed with it, as though God would show a visible difference between the spiritual and carnal, even in their looks and gestures, as there is between a child and an old man. The spiritual minds are heavenly, and look up, because their joy is above. Now he talks no more of his palace, nor his power, nor his majesty, though it be greater than it was; but he looked above his own palace to another palace, from whence that terrible voice came down unto him, Thy kingdom is departed from thee; which expresseth his contrite heart and wounded spirit, how many passions battled within, as if he should chide himself and say, Unthankful man, my power ever descended from above, and I ever looked upon the earth and mine honour came down from Heaven, and I never lift up mine eyes before; but now, saith he, go up, my voice, and my hands, and my eyes. How long will ye pore upon the earth like a beast? So he lifted up his eyes unto Heaven. After he had lifted up his eyes, he beginneth to pray, and praise, and give thanks to God, which showeth that he did not only lift up his eyes, but his heart too (Psa_25:1). Now God thinks the time long enough; and as He reformed the ground after the flood with fruit, and herbs, and flowers again, so He reformed Nebuchadnezzar with understanding, and beauty, and honour again. As when he repented himself and said, I will drown the earth no more Gen_8:21), so I will chase Nebuchadnezzar no more. Now he knows a King above him, he shall be a king again; now he seeks my honour, I will give him honour; now he magnifieth him that debased him, I will return to exalt him. So the voice which thundered from Heaven, Thy kingdom is departed from thee, sounds again, Thy kingdom is restored to thee. Thus the displeasure of God is but an interim, until we know something that we should know, and then Nebuchadnezzar shall be king again, then the sick man shall be whole again, them the bondman shall be free again, then the poor man shall be rich again. His mercies are called everlasting, because they endure for ever (Psa_136:1-2); but His anger is compared to the clouds because it lasteth but a season. Now the first cure of the kings restitution was of his mind. Mine understanding, saith Nebuchadnezzar, was restored unto me. To show what an inestimable gift our understanding and reason is, whereby we differ from beasts; for which we cannot be thankful enough, therefore he records it twice, as though his heart did flow with gladness, and his tongue could not choose but speak often of it, as a man thinketh and speaketh of that which he loveth: Mine understanding was restored unto me, etc. That which was first taken away was first restored again, which so soon as it was gone, he was counted a man no more, but a beast. After he had said Mine understanding was restored to me, he annexeth, mine honour was restored to me; so he grew to a king again. As he was wont to put on one robe after another when he was a king, so when God would make him a king again, first he puts upon him the robe of understanding, as it were the foundation of a king, like the princely spirit which came upon Saul (1Sa_10:9); and when he had a princes heart, then God gave him a princes power, and proclaimed, like a voice from Heaven, Nebuchadnezzar, king of Babel; so gloriously he rose again like the sun, with a triumph of his restitution, and welcome of his subjects, like the shout which went before Solomon (1Ki_1:34). Here a wise man may study and wonder, like Elisha, when his master was rapt to Heaven. For as though a snuff had been taken from the ground, and set in the candlestick again, and shined brighter than it did before; so Nebuchadnezzar was raised from the dust and set in the throne; even now no man cared for him, and now no man dare displease him. That which Solomon saith in Pro_16:7, When the ways of a man please the Lord, he will make all his enemies at peace with him; so when Nebuchadnezzar pleased the Lord, God gave him grace with men, and his glory was augmented: My glory was increased, etc. That is, he received not only his kingdom, and power, and honour again, but he received usury of them. When he sought Gods honour, and cared not for his own, honour was increased, according to that (1Sa_2:30), I will honour them that; honour me. Now he hath received grace, let us examine his thankfulness. Now let us see the parts of this kings confession, that we may see how his thankfulness did answer to his sin. Before, he had robbed God of his honour; now, as though he came to make restitution, he brings praise, and thanks, and glory in his mouth. First, he advanceth Gods power, and saith that His kingdom is an everlasting kingdom; in which words he confesseth that God was above him, because that his kingdom was not an everlasting kingdom, but a momentary kingdom, like a spark, which riseth from the fire, and falleth into the fire again. Therefore, he showeth what a fool he was to vaunt of his kingdom, as though it were like Gods kingdom, which lasteth for ever. Secondly, he magnifieth the power of God, and saith that God doth what he listeth both in heaven and earth, and nothing can hinder him, or say unto him, What dost thou? Under which words he confesseth again that God was above him, because he could not reign as he listed; for when he thought to live at his pleasure, he was thrust out at doors, and God said not to him, Wilt doest thou? but Thy kingdom shall depart from thee. Therefore, he showeth what a fool he was to vaunt of his power, as though it had been like Gods power, which cannot be checked. Thirdly, he commendeth the justice of God, and saith that His works were all truth, and His ways were all judgment. Under which words he confesseth again that God was above him; for his ways were all errors, and his works were all sins, as the end proved. Therefore, he shows what a fool he was to vaunt of his works, as though they had been like Gods works, which cannot be blamed; therefore, he concludes, I Nebuchadnezzar praise, and extol, and magnify the King of heaven. Such a schoolmaster is affliction, to teach that which prophets and angels cannot teach. Thus you have seen pride and humility, one pulling Nebuchadnezzar out of his throne, the other lifting him into his throne; whereby their which stand may take heed lest they fall, and they which are fallen may learn to rise again. (H. Smith.)
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 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 General Information:
General Information:
In verses 34-37 Nebuchadnezzar speaks in the first person to describe his response to God. (See: First, Second, or Third Person)
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At the end of the days
This refers back to the seven years in Daniel 4:32.
my sanity was given back to me
This can be stated in active form. AT: "my sanity came back to me" or "I became sane again" (See: Active or Passive)
I praised ... and I honored
The two phrases refer to the same action. (See: Parallelism)
For his reign is an everlasting reign ... his kingdom endures from all generations to all generations
These two phrases mean basically the same thing and are used to emphasize how God's reign never ends. AT: "He rules forever and his kingdom will never end" (See: Parallelism)
translationWords
Nebuchadnezzar
heaven
praise
Most High
honor
glory
eternity
reign
eternity
kingdom
generation
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 4:34-37 Nebuchadnezzar now acknowledged and submitted to the higher…
4:34-37 Nebuchadnezzar now acknowledged and submitted to the higher authority of the Most High, the King of heaven.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.