Daniel 4

Daniel 4, the fourth chapter of the Bible's Book of Daniel, is presented in the form of a letter from king Nebuchadnezzar II in which he learns a lesson of God's sovereignty, "who is able to bring low those who walk in pride". Nebuchadnezzar dreams of a great tree that shelters the whole world, but an angelic "watcher" appears and decrees that the tree must be cut down and that for seven years, he will have his human mind taken away and will eat grass like an ox. This comes to pass, and at the end of his punishment, Nebuchadnezzar praises God. Daniel's role is to interpret the dream for the king.

Daniel 4
← chapter 3 chapter 5 →
Nebuchadnezzar, by William Blake.
Book	Book of Daniel
Category	Ketuvim
Christian Bible part	Old Testament
Order in the Christian part	27

The message of the story is that all earthly power, including that of kings, is subordinate to the power of God. This chapter forms a contrasting pair with chapter 5, where Nebuchadnezzar learns that God alone controls the world and he is restored to his kingdom, while Belshazzar fails to learn from Nebuchadnezzar's example and has his kingdom taken from him and given to the Medes and Persians.

Summary

(Summary of Daniel 4 partly based on the translation of C. L. Seow in his commentary on Daniel.)

Nebuchadnezzar II, King of Babylon, addresses a letter "to all peoples, nations and languages that live throughout the earth" telling them he will recount the "signs and wonders" that the Most High God has worked for me."

Nebuchadnezzar was living in his palace in peace and prosperity when he had a strange dream which troubled him. None of his diviners and magicians were able to explain it for him, and he called for Daniel, chief of all his wise men. This is the dream: The king saw a great tree at the centre of the earth, its top touching heaven, visible to the ends of the earth, and providing food and shelter to all the creatures of the world. As the king watched he saw a "holy watcher" come from heaven and call for the tree to be cut down and his human mind changed to that of a beast for seven "times". This sentence "is rendered by decree of the watchers ... in order that all who live may know that the Most High is sovereign over the kingdom of mortals..."

Daniel is initially troubled, and he is reassured by the king. Daniel then expresses the hope that the dream applied to someone else - those who hate the king - but he goes on to explain: the king himself is the tree, and by the decree of God he will lose his human mind for the mind of an animal, and live with wild animals and eat grass like an ox. This came to pass, until at the end of the seven years Nebuchadnezzar regained his human mind and his kingdom were restored. The letter concludes with Nebuchadnezzar's praise of God, for "all his works are truth, and his ways are justice, and he is able to bring low those who walk in pride".

Composition and structure

It is generally accepted that the Book of Daniel originated as a collection of folktales among the Jewish community in Babylon and Mesopotamia in the Persian and early Hellenistic periods (5th to 3rd centuries BCE), expanded in the Maccabean era (mid-2nd century BCE) by the visions in chapters 7–12. The tales are in the voice of an anonymous narrator, except for chapter 4 which is in the form of a letter from king Nebuchadnezzar.

Modern scholarship agrees that Daniel is a legendary figure; it is possible that this name was chosen for the hero of the book because of his reputation as a wise seer in Hebrew tradition.

Structure

The chapter opens with an introduction typical of Aramaic letters of the post-exilic period ("King Nebuchadnezzar to all peoples, nations and languages...May you have abundant peace!"). Jewish bibles, and some Christian ones, attach this to the end of chapter 3, so that Nebuchadnezzar's letter concerns the events of chapter 3 (the Fiery Furnace) instead of his madness. Seow suggests that this is no more than an accidental result of the fact that chapter divisions were only introduced in the 13th century, and given that chapter 4 is in Nebuchadnezzar's voice, the attachment to this chapter seems the most fitting choice. This is followed by the dream, Daniel's interpretation, the sentence, the king's recovery, and a final doxology in which the king repeats his praise of God.

Daniel 4 and the Prayer of Nabonidus

The Prayer of Nabonidus is a fragmentary story from the Dead Sea Scrolls (scroll 4QPrNab) with close parallels to Daniel 4. Told in the first person by King Nabonidus of Babylon (reigned 556–539 BCE), it tells how he was smitten by an inflammation for seven years while in the oasis-city of Tayma, in north-western Arabia, and how a Jewish seer explains to him that this is because he is an idol-worshiper. Another passage, extremely fragmented, apparently introduces a dream narrative. The parallels with the history of Nabonidus are extremely close, and while Daniel 4 is not based on the Prayer, it is likely that it is a variant of an original Jewish story in which Nabonidus, and not Nebuchadnezzar, was the king.

Genre and themes

Daniel 4 is a legend set in the royal court, like the other tales of chapters 1–6. The theme is the relationship between heavenly and earthly power: the king's power on earth is not denied, but it is subordinate to the power of God. Chapters 4 and 5 contrast Nebuchadnezzar, who learns his lesson when humbled by God, and Belshazzar, who learns nothing from Nebuchadnezzar's example and blasphemes against God, who then gives his kingdom to the Medes and Persians.

Interpretation

The "holy watcher" and the heavenly council

In Nebuchadnezzar's dream a "holy watcher" descends from heaven to pronounce sentence on tree and king. This is the sole instance of this phrase in the Hebrew Bible, although it echoes the frequent descriptions of God's watchfulness and the word appears several times in the Book of Enoch, where it is usually applied to the fallen angels, but on occasion refers to the holy angels. The watcher's commands to cut down the tree (i.e., Nebuchadnezzar) and strip it are issued, presumably, to the divine beings who carry out God's will.

Symbolic imagery: the tree and the beast

Daniel 4's tree parallels the similar image in Ezekiel 31, where the pharaoh of Egypt is compared to a mighty tree towering above all others with its top in the clouds, a symbol of human arrogance about to be cut down. The metaphor then switches to depict Nebuchadnezzar as a beast dependent on grace for its survival until he learns humility before God. Possibly significantly, the king is restored when he "lifts up" his eyes to heaven.

Verse 19

Then Daniel, whose name was Belteshazzar, was astonished for a time, and his thoughts troubled him. So the king spoke, and said, "Belteshazzar, do not let the dream or its interpretation trouble you." Belteshazzar answered and said, "My lord, may the dream concern those who hate you, and its interpretation concern your enemies!"

The "time" during which Daniel was troubled is expressed as "an hour" in the King James Version, but English commentator Samuel Driver records the doubts of many as to "whether shâ‘âh is meant here to denote exactly what we call an 'hour'" and commends "a moment" as a better translation. In place of the hope that the dream "might be" about Nebuchadnezzar's enemies, the contemporary Evangelical Heritage Version (2013-2019) records Daniel's regret in knowing this is not the case: "My Lord, if only the dream were about your enemies and its meaning about your foes!"

Verse 34

When that period was over, I, Nebuchadnezzar, lifted my eyes to heaven, and my reason returned to me. I blessed the Most High, and praised and honored the one who lives forever. For his sovereignty is an everlasting sovereignty, and his kingdom endures from generation to generation.

Biblical scholar Philip R. Davies notes that the restoration of Nebuchadnezzar comes "when the king 'lifts his eyes' and his reason returns; also 'when the period was over' exactly! The coincidence of human free action and divine decree, the core difficulty of any theory of predestination, is glossed over." Davies poses the question: "does Nebuchadnezzar confess his arrogance because his reason is restored, or vice versa?"

Verse 37

Now I, Nebuchadnezzar, praise and extol and honor the King of heaven, all of whose works are truth, and His ways justice. And those who walk in pride He is able to put down.

This is the only occasion in the whole of the Hebrew Bible where God is referred to as the King of heaven.

See also

• Enkidu's Wilderness and Eating Grass
• Jewish dream interpretation

References

Bibliography

• Albertz, Rainer (2001). "Social Setting of Daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. Vol. I. Brill. ISBN 978-9004116757.
• Bandstra, Barry L. (2008). Reading the Old Testament: An Introduction to the Hebrew Bible. Wadsworth Publishing Company. ISBN 978-0495391050.
• Beckwith, Carl L. (2012). Ezekiel, Daniel. IVP Academic. ISBN 9780830829620.
• Boyer, Paul S. (1992). When Time Shall Be No More: Prophecy Belief in Modern American Culture. Harvard University Press. ISBN 0-674-95129-8.
• Brettler, Mark Zvi (2005). How To Read the Bible. Jewish Publication Society. ISBN 9780827610019.
• Carroll, John T. (2000). "Eschatology". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Eerdmans. ISBN 9789053565032.
• Cohn, Shaye J.D. (2006). From the Maccabees to the Mishnah. Westminster John Knox Press. ISBN 9780664227432.
• Collins, John J. (1984). Daniel: With an Introduction to Apocalyptic Literature. Eerdmans. ISBN 9780802800206.
• Collins, John J. (1998). The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature. Eerdmans. p. 103. ISBN 9780802843715. Son of Man: The interpretation and influence of Daniel 7.
• Collins, John J. (2001). "Current Issues in the Study of Daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. Vol. I. BRILL. ISBN 9004116753.
• Collins, John J. (2003). "From Prophecy to Apocalypticism: The Expectation of the End". In McGinn, Bernard; Collins, John J.; Stein, Stephen J. (eds.). The Continuum History of Apocalypticism. Continuum. ISBN 9780826415202.
• Coogan, Michael (2009). A Brief Introduction to the Old Testament. Oxford: Oxford University Press. p. 400.
• Crawford, Sidnie White (2000). "Apocalyptic". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Eerdmans. ISBN 9789053565032.
• Davidson, Robert (1993). "Jeremiah, Book of". In Metzger, Bruce M.; Coogan, Michael D. (eds.). The Oxford Companion to the Bible. Oxford University Press. ISBN 9780199743919. Jeremiah Book Of .
• Davies, Philip R. (2001). "The Scribal School of Daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. Vol. I. BRILL. ISBN 9004116753.
• Davies, Philip (2006). "Apocalyptic". In Rogerson, J. W.; Lieu, Judith M. (eds.). The Oxford Handbook of Biblical Studies. Oxford Handbooks Online. ISBN 9780199254255.
• DeChant, Dell (2009). "Apocalyptic Communities". In Neusner, Jacob (ed.). World Religions in America: An Introduction. Westminster John Knox Press. ISBN 9781611640472.
• Doukhan, Jacques (2000). Secrets of Daniel: wisdom and dreams of a Jewish prince in exile. Review and Herald Pub Assoc. ISBN 9780828014243.
• Dunn, James D.G. (2002). "The Danilic Son of Man in the New Testament". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. ISBN 0391041282.
• Gallagher, Eugene V. (2011). "Millennialism, Scripture, and Tradition". In Wessinger, Catherine (ed.). The Oxford Handbook of Millennialism. Oxford University Press. ISBN 9780195301052.
• Goldingay, John J. (2002). "Daniel in the Context of OT Theology". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. Vol. II. BRILL. ISBN 0391041282.
• Grabbe, Lester L. (2010). An Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel, and Jesus. Continuum. ISBN 9780567552488.
• Grabbe, Lester L. (2002). Judaic Religion in the Second Temple Period: Belief and Practice from the Exile to Yavneh. Routledge. ISBN 9780203461013.
• Grabbe, Lester L. (2002). "A Dan(iel) For All Seasons". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. ISBN 9004116753.
• Hammer, Raymond (1976). The Book of Daniel. Cambridge University Press. ISBN 9780521097659.
• Harrington, Daniel J. (1999). Invitation to the Apocrypha. Eerdmans. ISBN 9780802846334.
• Hill, Andrew E. (2009). "Daniel-Malachi". In Longman, Tremper; Garland, David E. (eds.). The Expositor's Bible Commentary. Vol. 8. Zondervan. ISBN 9780310590545.
• Hill, Charles E. (2000). "Antichrist". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Eerdmans. ISBN 9789053565032.
• Holbrook, Frank B. (1986). The Seventy Weeks, Leviticus, and the Nature of Prophecy (Volume 3 of Daniel and Revelation Committee Series ed.). Biblical Research Institute, General Conference of Seventh-day Adventists. ISBN 0925675024.
• Horsley, Richard A. (2007). Scribes, Visionaries, and the Politics of Second Temple Judea. Presbyterian Publishing Corp. ISBN 9780664229917.
• Knibb, Michael (2009). Essays on the Book of Enoch and Other Early Jewish Texts and Traditions. BRILL. ISBN 978-9004167254.
• Knibb, Michael (2002). "The Book of Daniel in its Context". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. ISBN 9004116753.
• Koch, Klaus (2002). "Stages in the Canonization of the Book of daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. ISBN 0391041282.
• Kratz, Reinhard (2002). "The Visions of Daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. ISBN 9004116753.
• Levine, Amy-Jill (2010). "Daniel". In Coogan, Michael D.; Brettler, Marc Z.; Newsom, Carol A. (eds.). The new Oxford annotated Bible with the Apocryphal/Deuterocanonical books : New Revised Standard Version. Oxford University Press. ISBN 9780199370504.
• Lucas, Ernest C. (2005). "Daniel, Book of". In Vanhoozer, Kevin J.; Bartholomew, Craig G.; Treier, Daniel J. (eds.). Dictionary for Theological Interpretation of the Bible. Baker Academic. ISBN 9780801026942.
• Mangano, Mark (2001). Esther & Daniel. College Press. ISBN 9780899008851.
• Matthews, Victor H.; Moyer, James C. (2012). The Old Testament: Text and Context. Baker Books. ISBN 9780801048357.
• Nelson, William (2013). Daniel. Baker Books. ISBN 9781441240064.
• Newsom, Carol A.; Breed, Brennan W. (2014). Daniel: A Commentary. Presbyterian Publishing Corp. ISBN 9780664220808.
• Nichol, F., ed. (1954). "chronology chart". SDA Bible Commentary. pp. 326–327.
• Niskanen, Paul (2004). The Human and the Divine in History: Herodotus and the Book of Daniel. Continuum. ISBN 9780567082138.
• Pasachoff, Naomi E.; Littman, Robert J. (2005). A Concise History of the Jewish People. Rowman & Littlefield. ISBN 9780742543669.
• Portier-Young, Anathea E. (2013). Apocalypse Against Empire: Theologies of Resistance in Early Judaism. Eerdmans. ISBN 9780802837110.
• Provan, Iain (2003). "Daniel". In Dunn, James D. G.; Rogerson, John William (eds.). Eerdmans Commentary on the Bible. Eerdmans. ISBN 9780802837110.
• Redditt, Paul L. (2009). Introduction to the Prophets. Eerdmans. ISBN 9780802828965.
• Reid, Stephen Breck (2000). "Daniel, Book of". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Eerdmans. ISBN 9789053565032.
• Rowland, Christopher (2007). "Apocalyptic Literature". In Hass, Andrew; Jasper, David; Jay, Elisabeth (eds.). The Oxford Handbook of English Literature and Theology. Oxford University Press. ISBN 9780199271979.
• Ryken, Leland; Wilhoit, Jim; Longman, Tremper (1998). Dictionary of Biblical Imagery. InterVarsity Press. ISBN 9780830867332.
• Sacchi, Paolo (2004). The History of the Second Temple Period. Continuum. ISBN 9780567044501.
• Schwartz, Daniel R. (1992). Studies in the Jewish Background of Christianity. Mohr Siebeck. ISBN 9783161457982.
• Seow, C.L. (2003). Daniel. Westminster John Knox Press. ISBN 9780664256753.
• Schiffman, Lawrence H. (1991). From Text to Tradition: A History of Second Temple and Rabbinic Judaism. KTAV Publishing House. ISBN 9780881253726.
• Spencer, Richard A. (2002). "Additions to Daniel". In Mills, Watson E.; Wilson, Richard F. (eds.). The Deuterocanonicals/Apocrypha. Mercer University Press. ISBN 9780865545106.
• Towner, W. Sibley (1993). "Daniel". In Coogan, Michael D.; Metzger, Bruce M. (eds.). The Oxford Companion to the Bible. Oxford University Press. ISBN 9780199743919.
• Towner, W. Sibley (1984). Daniel. Westminster John Knox Press. ISBN 9780664237561.
• VanderKam, James C. (2010). The Dead Sea Scrolls Today. Eerdmans. ISBN 9780802864352.
• VanderKam, James C.; Flint, Peter (2013). The meaning of the Dead Sea scrolls: their significance for understanding the Bible, Judaism, Jesus, and Christianity. HarperCollins. ISBN 9780062243300.
• Weber, Timothy P. (2007). "Millennialism". In Walls, Jerry L. (ed.). The Oxford Handbook of Eschatology. Oxford University Press. ISBN 9780199742486.
• Wesselius, Jan-Wim (2002). "The Writing of Daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. ISBN 0391041282.
• Hoehner, Harold W. (1978). Chronological aspects of the life of Christ ([5th print.] ed.). Grand Rapids: Zondervan. p. 115. ISBN 9780310262114.
• Montgomery, James A (1927). A Critical and Exegetical Commentary on the Book of Daniel (BiblioBazaar, 2010 Reprint ed.). Edinburgh: T & T Clark. pp. 372–404. ISBN 9781176278707.
• Walvoord, A commentary by John F. (1989). Daniel: the key to prophetic revelation (Moody Paperback ed.). Chicago: Moody Press. ISBN 9780802417534.