Daniel 4:23-25 Daniel 4:23-25-Daniel Interprets The Second ... · Daniel 4:23-25-Daniel Interprets The Second Part Of The Vision Holy Watcher Descended from Heaven Daniel 4:23 ‘In

2012 William E. Wenstrom, Jr. Bible Ministries

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Daniel 4:23-25

Daniel 4:23-25-Daniel Interprets The Second Part Of The Vision

Holy Watcher Descended from Heaven

Daniel 4:23 ‘In that the king saw an angelic watcher, a holy one,

descending from heaven and saying, “Chop down the tree and destroy it; yet

leave the stump with its roots in the ground, but with a band of iron and

bronze around it in the new grass of the field, and let him be drenched with

the dew of heaven, and let him share with the beasts of the field until seven

periods of time pass over him.’ (NASB95)

“In that the king saw an angelic watcher, a holy one, descending from

heaven and saying” is composed of the conjunction wa ( ו) (waw), which is not

translated and followed by the particle dî (די) (dee), “in that” and then we have the

third person singular peʿal (Hebrew: qal) active perfect form of the verb ḥǎzā(h)

saw” which is followed by the masculine singular form of the“ ,(´khaz-aw) (חזה)

noun mě·lěḵ (�מל) (meh´-lek), “the king” and then we have the masculine singular

noun ʿîr ( רעי ) (eer), “an watcher” which is followed by the conjunction wa ( ו) (waw), which is not translated and followed by the masculine singular adjective the

masculine singular adjective qǎd·dîš (קדיש) (kad-deesh´), “a holy one” and then we

have the masculine singular peʿal (Hebrew: qal) active participle form of the verb

neḥǎṯ (נחת) (nekh-ath´), “descending” which is followed by the preposition min

from” and its object is the masculine plural noun š“ (min) (מן)emǎ·yin (שמין) (shaw-

mah´-yin), “heaven” and then we have the conjunction wa ( ו) (waw), “and” which

is followed by the masculine singular peʿal (Hebrew equivalent is the qal) active

participle form of the verb ʾǎmǎr (אמר) (am-ar´), “saying.”

wa

The conjunction wa is used in an adjunctive sense meaning that it is introducing

an “additional” reason why the tree which appeared in a vision to Nebuchadnezzar

represented or symbolized him.

dî

The conjunction dî means “in view of the fact that” since the word is a marker

of cause meaning that it is introducing a statement which presents the second

reason why the tree which appeared in a vision to Nebuchadnezzar symbolized or

represented him and his kingdom. The word introduces a statement which records


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Daniel repeating back to Nebuchadnezzar the second part of the vision, which was

communicated by the king to Daniel in Daniel 4:13-17. This indicates that Daniel

is telling the king that “in view of the fact that” he received the vision recorded in

Daniel 4:13-17, Daniel’s interpretation of it is a decree from the Most High,

namely that he would be driven away from mankind. His dwelling place would be

with the beasts of the field, and he would be given grass to eat like cattle and be

drenched with the dew of heaven. Seven periods of time will pass over him, until

he recognizes that the Most High is ruler over the realm of mankind and bestows it

on whomever He wishes. So the word denotes that “in view of the fact that” the

king received this decree from the Lord, the second part of the vision in Daniel

4:13-17 also represents or symbolizes the king and means he will be deposed from

power for seven years while suffering boanthropy until he acknowledges that God

is sovereign over him.

mě·lěḵ

The noun mě·lěḵ means “king” and of course is used with reference to

Nebuchadnezzar referring to the fact that he was governmental head of Babylon.

ḥǎzā(h)

The verb ḥǎzā(h) means “to see” in the sense of receiving a prophetic revelation

in a dream. The word refers to Nebuchadnezzar “receiving a prophetic revelation”

in a dream which was concerning his future and is recorded in Daniel 4:10-17.

Specifically, it refers to the second part of the vision which was told to Daniel by

Nebuchadnezzar in Daniel 4:13-17.

The peʿal (Hebrew: qal) stem is fientive expressing an action. Here it is

expressing the action of Nebuchadnezzar “seeing” the vision recorded in Daniel

4:13-17. The perfect tense of the verb is constative describes in summary fashion

this action taken by Nebuchadnezzar of seeing this vision in a dream.

ʿîr w qǎd·dîš

The noun ʿîr means “watchman” and is used to describe the individual

descending from heaven in Nebuchadnezzar’s vision. The adjective qǎd·dîš is used

as a substantive and means “holy one.” The conjunction wa is used to join these

two words in order to communicate one idea, which is called “hendiadys.” This

figure takes place when two nouns or verbs are used to express one idea or concept

and it literally means “one by means of two” and takes place when the author uses

two words but only one idea is intended. The two words are of the same parts of


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speech, i.e., two nouns or verbs, and are always joined together by the conjunction

“and” and are also always in the same case. One of the two words expresses the

thing, and the other intensifies it by being changed (if a noun) into an adjective of

the superlative degree, which is, by this means, made especially emphatic. Here

Daniel 4:23, the adjective qǎd·dîš intensifies the meaning of the noun ʿîr.

Therefore, these two words express one idea, namely that Nebuchadnezzar saw in

a vision a watchman, yes, a holy one, descending from heaven. So this figure of

hendiadys emphasizes the impressiveness of this sight in that it was a figure who

was supernatural in nature.

By identifying this expression ʿîr w qǎd·dîš in Daniel 4:13 and 23 as referring to

an elect angel carrying out God’s orders in declaring judgment against

Nebuchadnezzar indicates that the Trinity is employing an elect angel to make this

decree known to the king. Most commentators support this interpretation from

sources outside the Scriptures. They also support this interpretation with Scripture

of course in that the Scriptures do teach in many places that God uses elect angels

to announce and judgments against mankind. However, there is another option we

must consider, namely that the expression ʿîr w qǎd·dîš in Daniel 4:13 and 23 is

referring to the preincarnate Christ. Daniel 4:17 and 4:23 help us to determine if

this expression in Daniel 4:13 is referring to an elect angel or the preincarnate

Christ.

In Daniel 4:17, we have the statements piṯ·ḡā·mā(ʾ) bi ḡezē·rǎṯ ʿî·rîn û

šeʾē·l

eṯā(ʾ) mē(ʾ)·mǎr qǎd·dî·šîn (ין ר קדיש א ומאמ ת עירין פתגמ which is literally ,(בגזר

reads “the sentence, by the decree of the watchers, yes, the command of the holy

ones.” If supply the two uses of the figure of ellipsis in this verse we can render it

“the sentence [is] by the decree of the watchers, yes, [by] the command of the holy

ones.”

Notice the sentence against Nebuchadnezzar is by the decree of the watchers,

yes, by the command of the holy ones. It would conflict with the rest of Scripture

and would not reflect what the text is saying if we interpret this verse as saying that

the sentence against the king was by the decree of the elect angels, yes by the

command of the holy ones. The Scriptures teach that elect angels do not issue

decrees of judgment against human beings or nations but only God does this. Elect

angels carry out God’s judgments at times and announce them at times as well.

This sentence against Nebuchadnezzar is not by the decree of the council of elect

angels but rather by the decree of the councils of the Trinity, by the command of

the Trinity. This is supported by Daniel’s statement in Daniel 4:24 that the decree

is from the Most High.

Daniel 4:17 does not say that the sentence against Nebuchadnezzar was by

means of the announcement of the watchers, the holy ones which both the NET

Bible and NIV interpret the verse as saying. However, the Aramaic does not say


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that the announcement was by the decree of the watchers. Rather the text says that

the sentence was by the decree of the watchers, yes, by the command of the holy

ones. The NIV and NET are interpreting these holy watchers as angels thus in

order to agree with the rest of Scripture they interpret the text as saying that the

announcement was by the decree of the watchers. However, there is no word in the

text which means “announcement” or a verb saying they were “announcing” it the

decree.

Also, if this were an elect angel speaking in Daniel 4:13-17, it would be rather

strange and conflict with the teaching of the Scriptures for the angel to announce

the sentence against Nebuchadnezzar and then say it was by the decree or

command of the elect angels. This would mean that he is speaking on behalf of his

fellow elect angels. It would be more in line with Scripture if he was speaking on

behalf of the Trinity rather than the elect angels. Also, nowhere in Scripture to

elect angels describe themselves as holy.

Another factor to take into account is that Nebuchadnezzar does not employ the

usual word for an angel, which is the noun mǎl·ʾǎḵ, which means “messenger.” If

the king was referring in Daniel 4:13 to angelic messenger it would seem more

appropriate for him to use this noun rather than the noun ʿîr since this individual

descending from heaven had a message for the king. Interestingly, the noun

mǎl·ʾǎḵ appears only twice in the book of Daniel, namely Daniel 3:28 and 6:22. In

each instance it refers to the preincarnate Christ. Isaiah 43:1-4 indicates this is the

case in Daniel 3:28.

Therefore, Daniel 4:17 is teaching this sentence with respect to Nebuchadnezzar

was by the order or decree of the Trinity who are described as the “watchers” and

the “holy ones” in Daniel 4:17. These factors would also indicate that the

expression ʿîr w qǎd·dîš in Daniel 4:13 and 23 is referring to the preincarnate

Christ since the text of Daniel 4:17 is teaching that the sentence against the king

was by order of the Trinity, rather than by the council of elect angels.

neḥǎṯ

The verb neḥǎṯ means “to descend” referring to linear movement downward.

Here it is used of the preincarnate Christ descending from heaven to announce

punishment against Nebuchadnezzar.

The peʿal (Hebrew: qal) stem of this verb is fientive expressing an action. Here

it is expressing the action of the preincarnate Christ “descending” from heaven to

announce punishment of Nebuchadnezzar. The participle form of the verb is

functioning as a predicate adjective meaning that the word is making the assertion

that the watchman, yes, the holy one, the preincarnate Christ descended from

heaven to announce judgment against Nebuchadnezzar.


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min šemǎy·yā(ʾ)

The plural noun šemǎ·yin refers to the first, second and third heaven. The

original languages of Scripture teach that there are three levels of heaven. This

multiplicity of heavens is indicated in Hebrews 4:14 where our Lord at His

ascension is said to have “passed through the heavens” (accusative masculine

plural noun ouranos) and Paul’s statement in 2 Corinthians 12:2. In the latter, the

first and second heaven are not specifically mentioned but the third heaven is.

Logically speaking, it is evident that there cannot be a third heaven without also

a first and second heaven. Therefore, the first heaven must be the earth’s

atmosphere, the second must be stellar universe and the third must be abode of

God where both elect and non-angels have access as well as dead believers of all

dispensations. The Lord Jesus Christ is the Creator of these three levels of heaven

since the Scriptures teach that He is the creator of all three levels of heaven as well

as the earth.

Thus, in Daniel 4:23, Daniel is repeating back to Nebuchadnezzar what the king

told him, namely that a watchman, a holy one descended from out of the first,

second and third heaven. This indicated by the fact that this decree against the king

was from the Most High who sits in the third heaven. So he would have to pass

through these three levels of heaven.

The noun šemǎ·yin is the object of the preposition min, which is a marker of

source indicating that this watchman, yes, the holy one descended “out from” the

heavens.

wa

The conjunction wa is used to coordinate the verbs ʾǎmǎr and g

eḏǎḏ, “chop

down,” ḥǎḇǎl, “destroy,” š

eḇǎq, “leave,” ṣ

eḇǎʿ (צבע) (tseb-ah´), “let him be

drenched” whose actions occur simultaneously.

ʾǎmǎr

The verb ʾǎmǎr means “to speak” in the sense of communicating something to

someone. Here it denotes the holy watchman “communicating” publicly a

proclamation to chop down the tree and destroy it yet leave the stump with its roots

in the ground, but with a band of iron and bronze around it in the new grass of the

field. Also to let the king be drenched with the dew of heaven, and let him share

with the beasts of the field until seven periods of time pass over him.


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The peʿal stem (Hebrew: qal) is fientive expressing the holy watchman, who is

the preincarnate Christ performing the action of communicating publicly this

proclamation against this enormous tree in the king’s dream. The participle form of

the verb denotes simultaneous action with the verbs geḏǎḏ, “chop down,” ḥ

ǎḇǎl,

“destroy,” šeḇǎq, “leave,” ṣ

eḇǎʿ (צבע) (tseb-ah´), “let him be drenched,” which

indicates that both verbs occurred at the same instant. We will translate this verb

“said.”

Chop Down the Tree






periods of time pass over him.”’

“Chop down the tree” is composed of the second person masculine plural

peʿal (Hebrew: qal) active imperative form of the verb geḏǎḏ (גדד) (ghed-ad´),

“chop down” which is followed by the masculine singular noun ʾî·lān (אילן) (ee-

lawn´), “a tree.”

geḏǎḏ

The verb geḏǎḏ means “to cut down” and here is used of the holy watchman

ordering the enormous tree, which appeared to Nebuchadnezzar in a vision to be

cut down. This symbolizes Nebuchadnezzar being deposed from power by God

according to Daniel’s interpretation in Daniel 4:19-26.

The peʿal (Hebrew: qal) stem is fientive expressing an action. Here it is

expressing the action of cutting down the enormous tree, which appeared in a

vision to Nebuchadnezzar. The imperative mood of the verb is an imperative of

command meaning that the holy watchman who is the preincarnate Christ is

ordering the tree to be cut down. The second person plural form of the verb is a

reference to elect angels carrying out the preincarnate Christ’s orders.

ʾî·lān

The noun ʾî·lān means “tree” and appears six times in the book of Daniel, all of

which are in chapter four. In each instance, it is used of the tree that appears in

Nebuchadnezzar’s vision which terrified him.


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Destroy the Tree







“And destroy it” is composed of the conjunction wa ( ו) (waw), “and” which is

not third person feminine singular hitpaʿʿal (Hebrew: piel) middle imperative form

of the verb ḥǎḇǎl (חבל) (khab-al´), “destroy” and then we have the third person

masculine singular pronominal suffix hû(ʾ) (הוא) (who), “it.”

wa

The conjunction wa is epexegetical meaning that it is introducing a command

which describes from a different perspective the previous command to chop down

the tree. The word is introducing the command to destroy the tree. To cut down the

tree is equivalent to destroying it. Thus, the conjunction is epexegetical.

ḥǎḇǎl

The verb ḥǎḇǎl means “to destroy” in the sense of ceasing to exist in the same

state indicating that as a result of being chopped, the enormous tree which

appeared to Nebuchadnezzar in a vision was destroyed in the sense that it did not

exist in the same state prior to its being cut down.

The paʿʿel (Hebrew: piel) stem of the verb is factitive meaning that the subject

of this verb is causing the direct object to enter a state that can be described by the

same verb in the qal. The subject is the holy watcher and the direct object is the

enormous tree. Therefore, this stem denotes the holy watcher causing the tree to

enter into the state of being destroyed. The imperative mood of the verb is an

imperative of command meaning that the holy watchman who is the preincarnate

Christ is ordering the tree to be destroyed. The second person plural form of the

verb is a reference to elect angels carrying out the preincarnate Christ’s orders.

hû(ʾ)

The third person masculine singular pronominal suffix hû(ʾ) means “it”

referring to the enormous tree in Nebuchadnezzar’s dream.


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Holy Watcher Orders Tree’s Taproot to Remain in the Ground







“Yet leave the stump with its roots in the ground” is composed of the

conjunction berǎm (ברם) (ber-am´), “yet” which is followed by the masculine

singular construct form of the noun ʿiq·qǎr (עקר) (ik-kar´), “the stump” and then

we have the masculine plural construct form of the noun šerōš (שרש) (sho´-resh),

“roots” which is modified by the third person masculine singular pronominal

suffix hû(ʾ) (הוא) (who), “its” and then we have the preposition bĕ ( ב) (beh) “in”

and its object is the feminine singular noun ʾǎrǎʿ (ארע) (ar-ah´), “ground” which is

followed by the second person masculine plural peʿal (Hebrew: qal) active

imperative form of the verb šeḇǎq (שבק) (sheb-ak´), “leave.”

berǎm

The adversative conjunction berǎm is introducing a statement which stands in

direct contrast with the Holy Watcher’s previous command. The word introduces a

third command, namely to leave the taproot of the enormous tree in the ground.

Therefore, the contrast is between destroying the tree by cutting it down and

leaving the taproot of the tree in the ground so that it was not destroyed

completely. Therefore, we will translate this conjunction “however.”

šeḇǎq

The verb šeḇǎq means “to leave something intact” and here its object is the

taproot or stump of the tree. The subject of the verb is the elect angels carrying out

the preincarnate Christ’s orders who is described by Nebuchadnezzar as a “holy

watcher.” Therefore, this verb indicates that the preincarnate Christ is ordering the

elect angels to “leave intact” the taproot or stump of the tree, which

Nebuchadnezzar saw in this vision.

The imperative mood of the verb is an imperative of command meaning that the

holy watchman who is the preincarnate Christ is ordering the fruit of this enormous

tree to be scattered. The second person plural form of the verb is a reference to

elect angels carrying out the preincarnate Christ’s orders. The peʿal (Hebrew: qal)


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stem is fientive expressing an action. Here it is expressing the action of leaving the

taproot of the tree intact. We will translate this verb “leave intact.”

ʿiq·qǎr ōw·hî šārš

The noun ʿiq·qǎr means “taproot” or “stump” of the enormous tree, which the

preincarnate Christ ordered the elect angel to cut down. This word refers to the

primary root that grows vertically downward and gives off small lateral roots. It is

in the construct state meaning that it is governing the noun šerōš, “roots,” which

follows it expressing a genitive relation. Here it is genitive of product meaning that

the noun šerōš is the product of the noun ʿiq·qǎr. So this construction is saying that

the taproot “produces” the roots. The noun šerōš is modified by the third person

masculine singular pronominal suffix hû(ʾ), which means “its” referring to the

enormous tree.

bʾǎr·ʿā(ʾ)

The noun ʾǎrǎʿ means “ground, dirt, soil” and it is the object of the preposition

bĕ, which is a marker of location meaning that it is marking the ground or soil or

dirt as the location of the taproot of this enormous tree Nebuchadnezzar saw in a

vision in a dream.

Band Of Iron and Bronze Around Taproot in the Grass of the Field







“But with a band of iron and bronze around it in the new grass of the field”

is composed of the conjunction wa ( ו) (waw), “but” which is followed by the

preposition bĕ ( ב) (beh) “with” and its object is the masculine singular noun ʾěsûr

of” and“ ,(dee) (די) a band” which is followed by the particle dî“ ,(és-oor) (אסור)

then we have the masculine singular noun pǎr·zěl (פרזל) (par-zel´), “iron” and this

is followed once again by the conjunction wa ( ו) (waw), “and” which is followed

by the masculine singular form of the noun neḥāš (נחש) (nekh-awsh´), “bronze”

and then once again we have the preposition bĕ ( ב) (beh) “in” and its object this

time is the masculine singular noun dě·ṯě(ʾ) (דתא) (deh´-thay), “the new grass”


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which is followed by the particle dî (די) (dee), “of” and then we have the masculine

singular noun bǎr (בר) (bar), “the field.”

wa

The conjunction wa is a marker of contrast meaning that it is introducing a

statement which stands in contrast with the previous order by the Holy Watcher to

leave intact the taproot of this enormous tree which produces the tree’s roots. The

word is introducing a statement which has the Holy Watcher ordering that a band

of iron and bronze be placed around this taproot of the tree. Therefore, the word is

marking a contrast between the taproot of the tree being left in the ground by itself

with it having around it a band of iron and bronze.

ʾěsûr dî pǎr·zěl û n

eḥāš

The noun ʾěsûr means “band” referring to a hoop of metal around a tree based

for constriction. This band would not serve to prevent the stump from rotting.

Thus, it appears to be used in a symbolic manner for the mental disorder that

Nebuchadnezzar would suffer for seven years, which appears to be indicated by the

statements in Daniel 4:16. This verse records the Holy Watcher proclaiming that

the mind of this tree be changed from that of a man to that of animal, which

indicates that the tree symbolizes a man, which Daniel interprets as

Nebuchadnezzar.

Walvoord commenting on this band writes “The purpose of this is not clear

unless in some way it helps preserve it. However, in real life, such a band would

not prevent the stump from rotting; and it is probable here that it is symbolic of the

madness which would afflict Nebuchadnezzar and hold him symbolically, if not in

reality, in chains.” (Daniel: The Key to Prophetic Revelation; page 103; Moody

Press; Chicago; 1971)

The NET Bible has the following comment “The function of the band of iron

and bronze is not entirely clear, but it may have had to do with preventing the

splitting or further deterioration of the portion of the tree that was left after being

chopped down. By application it would then refer to the preservation of

Nebuchadnezzar’s life during the time of his insanity.”1

The noun ʾěsûr is the object of the preposition bĕ, which is a marker of

accompaniment meaning that the stump of the tree was to be “accompanied by” a

band composed of iron as well as bronze. The noun pǎr·zěl means “iron,” which is

a metal substance that helps to describe the composition of this band that was to be

1 Biblical Studies Press. (2006). The NET Bible First Edition Notes (Da 4:15). Biblical Studies Press.


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placed around the stump of this enormous tree after it has been cut down. The

particle dî which follows it is a marker to show the genitive relationship between

the band that was to be placed around this tree and the iron it was composed of.

The noun neḥāš means “bronze” which is an alloy of copper and tin. Here it is also

used to describe the composition of this band that was to be tied around the tree.

The conjunction wa is adjunctive meaning that “in addition to” being composed of

iron, this band was of bronze.

b ḏiṯ·ʾā(ʾ) dî ḇā·rā(ʾ)

The noun dě·ṯě(ʾ) means “grass” and specifically the wild grass of the open

country. The noun bǎr means “field” and it specifically refers to the open field, i.e.

not in populated areas. The particle dî which follows it is a marker to show the

genitive relationship between the grass and the field in which this grass is found.

The genitive here is a genitive of production meaning that this grass is “produced

by” the field. The noun dě·ṯě(ʾ) is the object of the preposition bĕ, which is a

marker of location indicating that the stump of this enormous tree was to located in

the midst of the grass of the field. Therefore, we will translate this prepositional

phrase “in the midst of the wild grass produced by the open field.”

Taproot is Personified and To Be Drenched with the Dew of Heaven







“And let him be drenched with the dew of heaven” is composed of the

conjunction wa ( ו) (waw), “and” which is followed by the preposition bĕ ( ב) (beh)

“in” and its object this is the masculine singular construct form of the noun ṭǎl (טל)

(tal), “the dew of” which is modified by the masculine plural dual noun šemǎ·yin

heaven” and then we have the third person masculine“ ,(shaw-mah´-yin) (שמין)

singular hitpaʿʿal (Hebrew: piel) middle jussive form of the verb ṣeḇǎʿ (צבע) (tseb-

ah´), “let him be drenched.”

wa

This time the conjunction wa is adjunctive meaning that the word is introducing

a command which is “in addition to” the previous one.


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ṣeḇǎʿ

The verb ṣeḇǎʿ means “to be drenched” with the dew from heaven. This word

along with the prepositional phrase which follows it means to be exposed to the

elements as an animal. The emphasis is upon the wetness on the skin of a person

implying a harsh existence.

The hitpaʿʿal (Hebrew: piel) stem of this verb is iterative and denotes this stump

of the tree be drenched on a habitually basis or over a long period of time. This is a

divine jussive which has the force of a command. A jussive directed to the divine

realm (explicitly or implicitly) may be a benediction or a malediction. Here we

have the Lord proclaiming a curse against the tree, which symbolizes

Nebuchadnezzar.

b ṭǎl šemǎy·yā(ʾ)

The noun ṭǎl means “dew” and refers to a product of weather conditions in the

form of droplets of moisture caused normally be condensation, especially at night.

The word is the object of the preposition bĕ, which is a marker of means indicating

that this tree stump was ordered by the Lord to be drenched “with” the dew from

heaven. The dual noun šemǎ·yin means “heaven” referring to the earth’s

atmosphere, i.e. the expanse of space that contains oxygen and seems to be over

the earth like a dome as well as space, i.e. the stellar universe. It is a genitive of

source indicating that this dew “originates from” the earth’s atmosphere.

Sharing with the Beasts







“And let him share with the beasts of the field” is composed of the

conjunction wa ( ו) (waw), “and” which is followed by the preposition ʿim (עם)

(eem), “with” and its object is have the feminine singular construct form of the

noun ḥê·wā(h) (חיוה) (khay-vaw´), “the beasts of” which is modified by the

masculine singular noun bǎr (בר) (bar), “the field” and then we have the masculine

singular construct form of the noun ḥǎlāq (חלק) (khal-awk´), “share” which is


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followed by the third person masculine singular pronominal suffix hû(ʾ) (הוא)

(who), “him.”

wa

The conjunction wa is again used in an adjunctive sense meaning that it is

introducing a command from the Holy Watcher which is “in addition to” the

previous order He issued.

ḥǎlāq

The noun ḥǎlāq means “dwelling place” in the sense of residing in a certain

location with emphasis on where one will live. Here it is used of the stump of the

tree in Nebuchadnezzar’s dream which Daniel interprets as symbolizing

Nebuchadnezzar and is alluded to by this word. This word is modified by the third

person masculine singular pronominal suffix hû(ʾ), which means “its” referring to

the taproot of the enormous tree which appeared to Nebuchadnezzar in a vision and

functions as a possessive pronoun.

hû(ʾ)

The third person masculine singular pronominal suffix hû means “it” and is

referring of course to the enormous tree which Nebuchadnezzar saw in a vision.

ḥê·wā(h)

The noun ḥê·wā(h) is in the plural and means “beasts, wild animals” in contrast

to domesticated animals. This noun is the object of the preposition ʿim, which is a

marker of relation implying being in the same location. Here it denotes that the

dwelling place of the stump of the tree, which was to be “among” the beasts in the

grass of the field.

ḥê·wǎṯ bā·rā(ʾ)

The noun ḥê·wā(h) is in the plural and means “wild animals” in contrast to

domesticated animals and symbolizes unregenerate humanity who were under

Nebuchadnezzar’s dominion. It is in the construct state meaning that it is

governing the proper noun bǎr, which refers to “uncultivated land” or

“unpopulated areas.” This noun ḥê·wā(h) is expressing a genitive relationship

indicating that these wild animals “belong to” the field.


14

Seven Years







“Until seven periods of time pass over him” is composed of the preposition

ʿǎḏ (עד) (ad) which is followed by the particle dî (די) (dee), which together are

translated “until” and then we have the feminine singular number šeḇǎʿ (שבע)

(shib-aw´), “seven periods of” and then we have the masculine plural form of the

noun ʿid·dān (עדן) (id-dawn´), “time” which is followed by the third person

masculine plural form of the peʿal (Hebrew: qal) active jussive form of the verb

ḥǎlǎp (חלף) (khal-af´), “pass” and then we have the preposition ʿǎl (על) (al), “over”

and its object is the third person masculine singular pronominal suffix hû(ʾ) (הוא)

(who), “him.”

ʿǎḏ dî šiḇ·ʿā(h)ʿid·dā·nîn

The noun ʿid·dān is in the plural and means “periods of time” referring to years.

The word is modified by the number šeḇǎʿ, which means “seven.” Therefore, these

two words mean “seven periods of time,” i.e. “seven years. That this expression

refers to seven years is clearly indicated by the context since Daniel 4:33 says that

Nebuchadnezzar’s hair had grown like eagle’s feathers and his nails like the claws

of a bird, which would take years to occur rather than days. The noun ʿid·dān is the

object of the preposition ʿǎḏ, which is employed with the particle dî as a marker of

duration with reference to another point of time indicating that something occurs

up to the time indicated by its object. Here it denotes the band of iron and bronze

being placed around the taproot of the tree “until” seven years has elapsed.

ḥǎlǎp

The verb ḥǎlǎp means “to pass by” referring to the passing of time and here it is

of course used with reference to the man symbolized by the tree being given by

God the mind of a beast. It is used with the expression šiḇ·ʿā(h)ʿid·dā·nîn, “seven

periods of time.” Thus, the verb indicates that seven periods of time were “to pass

by” until the end of the punishment for the man symbolized by the tree.


15

The jussive form of this verb is a divine jussive which has the force of a

command. A jussive directed to the divine realm (explicitly or implicitly) may be a

benediction or a malediction. Here we have the Lord proclaiming a curse against

the man symbolized by the tree. The peʿal stem (Hebrew: qal) of the verb is stative

expressing the man symbolized by the tree existing in the state or condition of

possessing the mind of a beast for seven years.

ʿǎl ōw·hî

The third person masculine singular pronominal suffix hû(ʾ) means “him”

referring to the man symbolized by the tree in the vision given by God to

Nebuchadnezzar. It is the object of the preposition ʿǎl, which functions as a marker

of advantage indicating that this seven year punishment was “for the benefit of”

Nebuchadnezzar.

Daniel Begins Interpretation of Second Part of the Vision

Daniel 4:24 ‘This is the interpretation, O king, and this is the decree of the

Most High, which has come upon my lord the king: 25 that you be driven

away from mankind and your dwelling place be with the beasts of the field,

and you be given grass to eat like cattle and be drenched with the dew of

heaven; and seven periods of time will pass over you, until you recognize that

the Most High is ruler over the realm of mankind and bestows it on whomever

He wishes.’ (NASB95)

“This is the interpretation, O king” is composed of the demonstrative

pronoun denā(h) (דנה) (dane-awe), “this” and then we have the masculine singular

form of the noun pešǎr (פשר) (pesh-ar´), “interpretation” which is followed by the

masculine singular form of the noun mě·lěḵ (�מל) (meh´-lek), “O king.”

denā(h)

The demonstrative pronoun denā(h) means “this” and is kataphoric meaning

that the word is pointing forward to Daniel 4:25, which records Daniel

communicating to Nebuchadnezzar the interpretation of his dream.

Ellipsis

At this point in the verse, we have the figure of ellipsis meaning that the third

person masculine singular qal active imperfect form of the verb hǎwā(h) (הוה) (hav-


16

aw´) is omitted but implied. It means “is” indicating that this (Daniel 3:25) “is” the

interpretation of the second part of the vision Nebuchadnezzar received.

The peʿal (Hebrew: qal) stem of the verb is stative meaning that the tree in

Nebuchadnezzar’s dream “existed in the state of” being symbolic of him. The

imperfect form of the verb is stative expressing the same thing. We will translate

hǎwā(h), “is.”

pešǎr

The noun pešǎr means “interpretation” referring to Daniel interpreting the

second part of the vision Nebuchadnezzar received from God.

mě·lěḵ

The noun mě·lěḵ means “king” and of course is used with reference to

Nebuchadnezzar referring to the fact that he was governmental head of Babylon.

We have the vocative use of this word since Daniel is directly addressing

Nebuchadnezzar according to this title. It too expresses Daniel’s emotion when

telling the king that the tree represented him. Thus, we will translate the word “O

king.”

Interpretation is a Decree from Most High








“And this is the decree of the Most High, which has come upon my lord the

king” is composed of the conjunction wa ( ו) (waw), “and” which is followed by

the feminine singular construct form of the noun gezē·rā(h) (גזרה) (ghez-ay-raw´),

“the decree of” and then we have the masculine singular adjective ʿil·lāy (עלי) (il-

lahée), “the Most High” and then we have the third person feminine singular

personal pronoun hî(ʾ) (היא) (he), “this is,” which is followed by the particle dî (די) (dee), “which” and then we have the third person feminine singular peʿal (Hebrew:

qal) active perfect form of the verb meṭā(ʾ) ( אמט ) (met-aw´), “has come” which is

followed by preposition ʿǎl (על) (al), “upon” and its object is the masculine

singular construct form of the noun mā·rē(ʾ) (מרא) (maw-ray´), “lord” which is


17

modified by the first person singular pronominal suffix –î ( י־ ) (ee), “my” and then

we have the masculine singular form of the noun mě·lěḵ (�מל) (meh´-lek), “the

king.”

wa

Once again, we have the epexegetical use of the conjunction wa meaning that it

is introducing a statement which explains specifically what Daniel meant when he

told the king that this (Daniel 4:25) is the interpretation of the second part of the

vision. The word introduces a statement which says that this interpretation is a

decree from the Most High.

gezē·rā(h)

The noun gezē·rā(h) means “decree” or “order” in the sense of an authoritative

announced judicial decision. Here it is used to describe the sentence handed down

against the man symbolized by the tree who Daniel tells us is Nebuchadnezzar as a

judicial decision. The noun gezē·rā(h) describes this sentence against

Nebuchadnezzar as an authoritative judicial decision of the Holy Watchers.

The construct form of this noun means that it is governing the adjective ʿil·lāy,

which follows it expressing a genitive relation. The genitive here is a genitive of

source meaning that this decree “originated from” the Most High.

hî(ʾ)

The pronominal suffix hî(ʾ) means “is” and is used as a marker joining clauses

functioning as a copula. It is joining demonstrative pronoun denā(h) with noun

gezē·rā(h), “decree” indicating that this interpretation “is” a decree from the Most

High.

ʿil·lāy

The adjective ʿil·lāy is used as a substantive and means “the Most High” which

denotes the one true God with the very highest status and power.

dî

The particle dî means “which” since it functions as a relative pronoun referring

to the noun gezē·rā(h), “decree.”


18

meṭā(ʾ)

The verb meṭā(ʾ) means “to issue” and is used of the decree from the Most High

indicating that this decree was “issued” against Nebuchadnezzar.

The peʿal stem (Hebrew equivalent is the qal) is stative expressing the condition

of the decree from the Most High being issued against Nebuchadnezzar. The

perfect tense of the verb is constative describes in summary fashion this action. We

will translate the verb, “has been issued.”

mā·rē(ʾ)

The noun mā·rē(ʾ) means “lord” in the sense of one who has authority to rule

over others. Here the word is used by Daniel to describe the king’s authority over

him. It is modified by the first person singular pronominal suffix –î, which means

“my” since it functions as a possessive personal pronoun and refers of course to

Daniel’s subservient relationship with Nebuchadnezzar. The noun mā·rē(ʾ) is the

object of the preposition ʿǎl which means “against” since it functions as a marker

of opposition meaning that the decree from the Most High was “against”

Nebuchadnezzar. It expresses the hostility of the Most High towards

Nebuchadnezzar since the king as a believer has not been living according to His

holy standards of conduct. It could also be interpreted as a marker of advantage

meaning that this decree was “for the benefit of” the king to humble him.

Nebuchadnezzar To Be Driven Away from Mankind








“That you be driven away from mankind and your dwelling place be with

the beasts of the field” is composed of the conjunction wa ( ו) (waw), “and” which

is followed by the preposition lĕ ( ל) (leh) and its object is the second person

masculine singular pronominal suffix -ḵ (�־), “you” which is followed by the

masculine plural peʿal (Hebrew: qal stem) passive participle form of the verb ṭerǎḏ

,(min) (מן) be driven away” and then we have the preposition min“ ,(´ter-ad) (טרד)

“from” and its object is the masculine singular form of the noun ʾěnāš (אנש) (en-

awsh´), “mankind” and then we have the conjunction wa ( ו) (waw), “and” which


19

is followed by the preposition ʿim (עם) (eem), “with” and its object is the feminine

singular construct form of the noun ḥê·wā(h) (חיוה) (khay-vaw´), “the beasts of”

which is modified by the masculine singular noun bǎr (בר) (bar), “the field” and

then we have the first person singular peʿal (Hebrew: qal) active perfect form of

the verb ḥǎwā(h) (חוה) (khav-aw´), “be” which is followed by the masculine

singular construct form of the noun meḏār (מדר) (med-awr), “dwelling place”

which is modified by the second person masculine singular pronominal suffix -ḵ

”.your“ ,(־�)

wa

The conjunction wa is epexegetical meaning that it is introducing several

statements, which constitute the interpretation of the second part of the vision. It is

introducing several statements which define for the reader what Daniel meant

when he said to the king that “this is the interpretation as follows O king!

Specifically, the decree is from the Most High which has been issued against my

lord, the king.” Therefore, we will translate the word “namely, that.”

l āḵ

The second person masculine singular pronominal suffix -ḵ means “you”

referring of course to Nebuchadnezzar and it is the object of the preposition lĕ ( ל)

(leh), which is used to mark this pronominal suffix as the subject of the passive

verb ṭerǎḏ (טרד) (ter-ad´), “be driven away.” This means that this pronominal

suffix is receiving the action of this verb.

ṭerǎḏ

The verb ṭerǎḏ means “to drive away” and is used of Nebuchadnezzar as its

subject indicating that Daniel is telling the king that he will be “driven away” from

human society.

The peʿal (Hebrew: qal stem) stem of the verb is fientive expressing an action.

Here it is expressing Nebuchadnezzar as the subject receiving an action from the

Most High of being driven away from human society. The passive voice of the

verb means that the subject receives the action of the verb from an expressed or

unexpressed agency. Here the subject is of course Nebuchadnezzar and the

unexpressed agency but implied agency, is the Most High. Thus, the passive voice

denotes that Nebuchadnezzar will receive the action of being driven from human

society by the Most High. The participle form of the verb functions as a predicate


20

adjective meaning that it is making the assertion that Nebuchadnezzar will be

driven away from human society.

ʾěnāš

The noun ʾěnāš means “mankind” in contrast to the animal and angelic

kingdoms and refers to human society. The word is the object of the preposition

min is a marker of separation meaning that Nebuchadnezzar will be driven “away

from” mankind, i.e. human society.

wa

This time the conjunction wa is a marker of result meaning that the word is

introducing a statement which presents the result of Nebuchadnezzar being driven

away from human society. Thus, he will be driven away from human society “so

that” or “with the result that” he will live with the wild animals.

meḏār

The noun meḏār means “dwelling place” referring to the dwelling place of the

wild animals and is modified by the second person masculine singular pronominal

suffix -ḵ which means “your” since it is functioning as a possessive pronoun

referring of course to Nebuchadnezzar.

hǎwā(h)

The verb hǎwā(h) means, “to be” in the sense of existing in a particular state.

Here it denotes Nebuchadnezzar existing in the state of living among the wild

animals as a result of God driving him away from human society.

The peʿal stem (Hebrew equivalent is the qal) is fientive expressing an action.

Here it is used of Nebuchadnezzar living among the wild animals. The imperfect

mood of the verb is expressing this event as taking place in the future from the

perspective of Daniel telling the king that he would be driven away from human

society by God.

ḥê·wǎṯ bā·rā(ʾ)

The noun ḥê·wā(h) is in the plural and means “wild animals” in contrast to

domesticated animals. It symbolizes unregenerate humanity who were under

Nebuchadnezzar’s dominion. The word is in the construct state meaning that it is


21

governing the proper noun bǎr, which means “field” referring to “uncultivated

land” or “unpopulated areas.” This noun ḥê·wā(h) is expressing a genitive

relationship indicating that these wild animals “belong to” the field.

The noun ḥê·wā(h) is the preposition ʿim, which is a marker of relation

implying being in the same location. Here it denotes that the dwelling place of

Nebuchadnezzar was to be “among” the beasts of the field.

Nebuchadnezzar to Eat Grass Like Cattle

Daniel 4:24 ‘this is the interpretation, O king, and this is the decree of the







“And you be given grass to eat like cattle” is composed of the conjunction wa

and” which is followed by the masculine singular form of the noun“ ,(waw) (ו )

ʿǎśǎḇ (עשב) (awsh), “grass” and then we have the preposition k- (כ־) (kee) “like”

and its object is the masculine plural noun tôr (תור) (tore), “cattle” which is

followed by the preposition lĕ ( ל) (leh), “to” and its object is the second person

masculine singular pronominal suffix -ḵ (�־), “you” which is followed by the third

person masculine plural peʿʿil (Hebrew: pual) passive jussive form of the verb

ṭeʿēm (טעם) (teh-am´), “be given to eat.”

wa

This time we have the ascensive use of the use of the conjunction wa meaning

that the word is introducing a statement which advances upon the previous

statement that God bestows the authority over the realm of manking to whomever

He desires. The ascensive use of the conjunction denotes that what is to follow, as

an addition to the previous statement is out of the ordinary or unexpected. The

“ascensive” use of the conjunction expresses the shock that Nebuchadnezzar, a

world-ruler would be fed grass like cattle. It denotes that this is out of the ordinary

or not what we would expect a human being to do.

l āḵ




22


verb ṭeʿēm, “be given to eat.” This means that this pronominal suffix is receiving

the action of this verb.

ṭeʿēm

The verb ṭeʿēm means “to be fed, to be given to eat” indicating that God is going

to cause Nebuchadnezzar to be fed grass like cows or oxen.

The paʿʿel (Hebrew: pual) stem of the verb is factitive meaning that the subject

of this verb is caused to enter a state that can be described by the same verb in the

peʿil stem (Hebrew: qal passive). The Nebuchadnezzar is the subject and the direct

object is the grass of the field. Therefore, this stem denotes that God will cause

Nebuchadnezzar to enter into the state of being fed the grass of the field like cows

or oxen. The passive voice of the verb means that the subject receives the action of

the verb from an expressed or unexpressed agency. Here the subject is of course

Nebuchadnezzar and the unexpressed agency but implied agency, is the Most

High. Thus, the passive voice denotes that Nebuchadnezzar will receive the action

of being driven from human society by the Most High. The imperfect conjugation

of the verb is expressing this event as taking place in the future from the

perspective of Daniel telling the king that he would be fed grass like oxen.

ʿǎśǎḇ

The noun ʿǎśǎḇ means “grass” referring to small sprouting plants that are not

trees indicating that God will cause Nebuchadnezzar to be fed “grass” like an oxen.

k ṯô·rîn

The noun tôr refers to “cattle” referring to a cow, i.e. a mature female of cattle

as well as male adult bovine and those which are castrated males. This noun is the

object of the preposition k, which is a marker of comparison. This prepositional

phrase refers to the manner in which Nebuchadnezzar would be fed grass, namely

like cattle.

Nebuchadnezzar to be Drenched with Dew






23




“And be drenched with the dew of heaven” is composed of the conjunction

wa ( ו) (waw), “and” which is followed by the preposition min (מן) (min), “with”

and its object is the masculine singular construct form of the noun ṭǎl (טל) (tal),

“the dew of” which is modified by the masculine plural dual noun šemǎ·yin (שמין)

(shaw-mah´-yin), “heaven” and then we have the preposition lĕ ( ל) (leh), “to” and

its object is the second person masculine singular pronominal suffix -ḵ (�־), “you”

which is followed by the third person masculine singular hitpaʿʿal (Hebrew: piel)

passive imperfect form of the verb ṣeḇǎʿ (צבע) (tseb-ah´), “let him be drenched.”

wa

The conjunction wa is adjunctive meaning that it is introducing a statement

which is “in addition to” the previous one that Nebuchadnezzar would be fed grass

like cattle.

l āḵ




verb ṣeḇǎʿ (צבע) (tseb-ah´), “let him be drenched.” This means that this

pronominal suffix is receiving the action of this verb.

ṣeḇǎʿ

The verb ṣeḇǎʿ means “to be drenched” with the dew from heaven. This word

along with the prepositional phrase which follows it means to be exposed to the

elements as an animal. The emphasis is upon the wetness on the skin of a person

implying a harsh existence.

The peʿʿil (Hebrew: pual) stem of the verb is factitive meaning that the subject

of this verb is caused to enter a state that can be described by the same verb in the

peʿal stem (Hebrew: qal). The Nebuchadnezzar is the subject and the direct object

is the dew from heaven. Therefore, this stem denotes that God will cause

Nebuchadnezzar to enter into the state of being drenched with the dew from

heaven. The passive voice of the verb means that the subject receives the action of

the verb from an expressed or unexpressed agency. Here the subject is of course

Nebuchadnezzar and the unexpressed agency but implied agency, is the Most


24

High. Thus, the passive voice denotes that Nebuchadnezzar will receive the action

of being drenched with the dew from heaven by the Most High. The imperfect

conjugation of the verb is expressing this event as taking place in the future from

the perspective of Daniel telling the king that he would be drenched with the dew

from heaven.

mi ṭǎl šemǎy·yā(ʾ)

The noun ṭǎl means “dew” and refers to a product of weather conditions in the

form of droplets of moisture caused normally be condensation, especially at night.

The word is the object of the preposition min, which is a marker of means

indicating that Nebuchadnezzar was to be drenched “with” the dew from heaven.

The dual noun šemǎ·yin means “heaven” referring to the earth’s atmosphere, i.e.

the expanse of space that contains oxygen and seems to be over the earth like a

dome as well as space, i.e. the stellar universe. It is a genitive of source indicating

that this dew “originates from” the earth’s atmosphere.

Nebuchadnezzar to be Deposed Seven Years








“And seven periods of time will pass over you” is composed of the

conjunction wa ( ו) (waw), “and” which is followed by the feminine singular

number šeḇǎʿ (שבע) (shib-aw´), “seven periods of” and then we have the masculine

plural form of the noun ʿid·dān (עדן) (id-dawn´), “time” which is followed by the

third person masculine plural peʿal (Hebrew: qal) active imperfect form of the verb

ḥǎlǎp (חלף) (khal-af´), “will pass” and then we have the preposition ʿǎl (על) (al),

“over” and its object is the second person masculine singular pronominal suffix -ḵ

”.you“ ,(־�)

wa

This time the conjunction wa is emphatic meaning that the word is introducing

a statement that is advancing upon and intensifying the previous statement Daniel

made to Nebuchadnezzar that he would be fed grass like cattle and would be


25

drenched with the dew from heaven. The conjunction is introducing a statement

which records Daniel telling Nebuchadnezzar that this will take place seven years.

So the statement introduced by the conjunction wa denotes that Daniel goes from

telling the king that he will fed grass like cattle and be drenched with the dew from

heaven to telling the king that he would experience this for seven years. Therefore,

the advancement upon the previous statement and intensification is that the king

would be fed grass like cattle and be drenched with dew from heaven like cattle to

telling him that he will suffer this experience for seven years.

šiḇ·ʿā(h)ʿid·dā·nîn

The noun ʿid·dān is in the plural and means “periods of time” referring to years.

The word is modified by the number šeḇǎʿ, which means “seven.” Therefore, these

two words mean “seven periods of time,” i.e. “seven years. That this expression

refers to seven years is clearly indicated by the context since Daniel 4:33 says that

Nebuchadnezzar’s hair had grown like eagle’s feathers and his nails like the claws

of a bird, which would take years to occur rather than days.

ḥǎlǎp

The verb ḥǎlǎp means “to pass by” referring to the passing of time and here it is

of course used with reference to the man symbolized by the tree being given by

God the mind of a beast. It is used with the expression šiḇ·ʿā(h)ʿid·dā·nîn, “seven

periods of time.” Thus, the verb indicates that seven periods of time were “to pass

by” until Nebuchadnezzar’s punishment is ended.

The peʿal stem (Hebrew: qal) of the verb is stative expressing a state or

condition. Here it expresses Nebuchadnezzar existing in the state or condition of

eating grass like cattle and being drenched with the dew from heaven for seven

years. The imperfect conjugation of the verb is expressing this event as taking

place in the future from the perspective of Daniel telling the king that he would be

drenched with the dew from heaven.

ʿǎlǎy iḵ


referring to Nebuchadnezzar of course and it’s the object of the preposition ʿǎl,

which is a marker of advantage meaning that it was “for the benefit of”

Nebuchadnezzar that he would be deposed for seven years since this would humble

and cause him to acknowledge the Most High is sovereign over him.


26

Nebuchadnezzar Must Recognize the Most High’s Authority over Him








“Until you recognize that the Most High is ruler over the realm of

mankind” is composed of the preposition ʿǎḏ (עד) (ad) which is followed by the

particle dî (די) (dee), which together are translated “until” and then we have the

second person masculine singular peʿal (Hebrew: qal) active imperfect form of the

verb yeḏǎʿ (ידע) (yed-ah´), “you recognize” and then we have the particle dî (די)

(dee), “that” and then we have the masculine singular form of the noun šǎl·lîṭ

ruler” which is followed by the masculine singular adjective“ ,(´shal-leet) (שליט)

ʿil·lāy (עלי) (il-lahée), “the Most High” and then we have the preposition bĕ ( ב)

(beh), “over” and its object is the feminine singular construct form of the noun

mǎl·ḵûṯ (מלכות) (mal-kooth), “the realm of” which is modified by the masculine

singular form of the noun ʾěnāš (אנש) (en-awsh´), “mankind.”

ʿǎḏ dî

The preposition ʿǎḏ is employed with the particle dî as a marker of duration

with reference to another point of time. It is a temporal marker indicating that

something occurs up to the time indicated by its object. Here it denotes

Nebuchadnezzar being deposed from power for seven years “until” he recognizes

the Most High’s sovereign authority over him.

yeḏǎʿ

The verb yeḏǎʿ means “to acknowledge” and is used with Nebuchadnezzar as its

subject and its object is the sovereign authority of the Most High. This indicates

that Nebuchadnezzar would be deposed from power for seven years until he

“acknowledged” that the Most High is sovereign over him. This verb implies

reluctance of Nebuchadnezzar to concede this.

The peʿal (Hebrew: qal) stem of the verb is stative expressing a state or

condition. Here it denotes the state of Nebuchadnezzar acknowledging that the

Most High is sovereign ruler over the realm of mankind. The imperfect

conjugation of the verb is expressing this event as taking place in the future from


27

the perspective of Daniel telling the king that he would be deposed from power for

seven years until he acknowledged the Most High’s sovereign authority over the

realm of mankind.

dî

The particle dî means “that” since it functions as a marker of discourse with

emphasis upon the content to follow which the word introduces. The word is

introducing a clause that serves as the direct object of the verb yeḏǎʿ and identifies

what Nebuchadnezzar must acknowledge before he is restored to power.

ʿil·lāy

The adjective ʿil·lāy is used as a substantive and means “the Most High” which

denotes the one true God with the very highest status and power. It indicates that

the purpose of God disciplining Nebuchadnezzar for seven years was so that

Nebuchadnezzar would admit that the Most High is sovereign over the kingdoms

of this earth.

Ellipsis

Once again, for the third time, we have the figure of ellipsis meaning that the

third person masculine singular qal active imperfect form of the verb hǎwā(h) ( והה )

(hav-aw´) is deliberately omitted but implied. It means “is” indicating that the

Most High “is” the sovereign ruler over the kingdoms of mankind. The peʿal

(Hebrew: qal) stem of the verb is stative meaning that the Most High “does exist in

the state of” being sovereign ruler over the kingdoms of mankind. The imperfect

form of the verb is stative expressing the same thing.

šǎl·lîṭ

The noun šǎl·lîṭ means “sovereign, ruler” and describe the Most High as

possessing inherently sovereign authority over the kingdoms of men including

Nebuchadnezzar’s Neo-Babylonian kingdom in the sixth century B.C.

b mǎl·ḵûṯ ʾěnô·šā(ʾ)

The noun mǎl·ḵûṯ is in the singular and means “kingdom, domain, realm”

referring to the earth where mankind lives and breaths. It refers to all the nations,

cities, villages and farmland on the face of the earth which are under the authority


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of God. This noun is modified by the noun ʾěnāš, which means “mankind” in

contrast to the animal and angelic kingdoms. The noun mǎl·ḵûṯ is in the construct

state meaning that it is governing the noun ʾěnāš, which follows it and expresses a

genitive relationship. Specifically, it denotes possession indicating that this

kingdom “belongs to” mankind. The noun mǎl·ḵûṯ is the object of the preposition

bĕ, which is a marker of authority meaning that the Most High is sovereign “over”

the kingdom or realm of mankind.

The Most High Bestow the Realm of Mankind Upon Whom Desires








“And bestows it on whomever He wishes” is composed of the conjunction wa

on” and its“ ,(leh) (ל ) and” which is followed by the preposition lĕ“ ,(waw) (ו )

object is the interrogative pronoun mǎn (מן) (mawn), “whomever” which is

followed by the particle dî (די) (dee), which is not translated and followed by the

third person masculine singular form peʿal (Hebrew: qal) active jussive form of the

verb ṣeḇā(h) (צבה) (tseb-aw´), “He wishes” and then we have the third person

masculine singular peʿal (Hebrew: qal) active imperfect form of the verb neṯǎn (נתן)

(neth-an´), “bestows” which is followed by the third person masculine singular

pronominal suffix hû(ʾ) (הוא) (who), “it.”

wa

Once again, the conjunction wa is a marker of result meaning that it is

introducing a statement which presents the result of the Most High being sovereign

over the realm of mankind.

neṯǎn

The verb neṯǎn means “to grant, give” in the sense of the Most High “giving”

the realm of mankind to whomever He desires as a result of being sovereign over

the realm of mankind.


Here it is expressing an action performed by the Most High in giving the realm of


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mankind to whomever He so desires. The imperfect form of the verb is a potential

imperfect meaning that the Most High has the ability because He is sovereign to

give the authority over the earth to whomever He desires. We will translate the

verb neṯǎn, “He can give.”

hû(ʾ)

The pronominal suffix hû(ʾ) means “it” referring to the realm of mankind and is

the direct object of the verb neṯǎn, “He can give.”

ṣeḇā(h)

The verb ṣeḇā(h) means “to desire” referring to the function of the will or

volition. Here it is used with reference to the function of the sovereign will of the

Most High. It denotes that He gives the realm of mankind to whomever He

“desires” or “sovereignly chooses.”


Here it is expressing an action performed by the Most High in desiring to give the

realm of mankind to someone. The imperfect form of the verb is a desiderative

imperfect expressing a desire of the subject. Therefore, it expresses the desire of

the Most High to give the realm of mankind to someone. We will translate the verb

ṣeḇā(h), “He desires.”

l mǎn dî

The indefinite pronoun mǎn and the particle dî are employed together and mean

“whomever” since they function together as a marker of indefinite reference. Thus,

they are speaking of an unidentified individual who receives authority over the

realm of mankind from God. These two words function as the object of the

preposition lĕ, which marks the word as the indirect object of the verb neṯǎn, “He

gives” meaning that it receives the direct object of this verb, which in our context

is the realm of manking.

Translation of Daniel 4:23-25

Daniel 4:23 ‘Moreover, in view of the fact that the king saw a watchman,

yes a holy one descending out from the heavens and saying “Cut down the

tree! In other words, destroy it however leave intact in the ground, the taproot

which produces its roots but with a band composed of iron as well as bronze

in the midst of the wild grass produced by the open field. Also, let it be


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drenched with the dew from heaven as well as its dwelling place among the

beasts in the grass produced by the field until seven times pass by for him, 24

this is the interpretation to follow O king. Specifically, the decree is from the

Most High which has been issued against my lord the king. 25 Namely that

you will be driven away from mankind so that your dwelling place will be

among the beasts of the field. You will even be fed grass like cattle.

Furthermore, you will be drenched with the dew from heaven. Indeed, for

your benefit, seven years will pass by until you acknowledge that the Most

High is the sovereign authority over mankind’s realm so that He can give it to

whomever He desires.’

Exposition of Daniel 4:23-25

Daniel 4:23-25 is presenting an additional reason why the tree which appeared

in a vision to Nebuchadnezzar represented or symbolized him. In Daniel 4:22,

Daniel presented to the king the reason why the first part of the vision is symbolic

of Nebuchadnezzar. In Daniel 4:13-17, the king tells Daniel the second part of the

vision, which he repeats back to Nebuchadnezzar in Daniel 4:23. Now, in Daniel

4:25-26, Daniel presents the reason why the second part of the vision is symbolic

of Nebuchadnezzar.

Daniel’s statement to the king in Daniel 4:24 denotes that the interpretation of

the second part of his vision is found in Daniel 4:25-26. In other words, he is

telling him that he is now going to interpret for the king the second part of the

vision. In this verse, Daniel informs Nebuchadnezzar that this interpretation that he

is about to give the king is a decree from the Most High which has been issued by

the Most High against the king. Since Nebuchadnezzar is a believer at this point

indicates that this decree is an order to discipline him and which discipline is a

manifestation of God’s love for the king. This decree is an authoritative judicial

decision handed down by the Supreme Court of Heaven to humble the king.

Humility is putting the glory and honor of God first in your set of priorities and

the needs of other human beings ahead of your own needs. Nebuchadnezzar could

care less about the needs of others at this point in the narrative. He could care less

about putting the glory and honor of God and the needs of others ahead of his own

needs and desires.

“Humility” is viewing ourselves from God’s perspective meaning we are

sinners saved by the grace of God through faith in Jesus Christ and expresses itself

in obedience to the Father’s will, which manifests itself in loving and serving

others. It expresses itself in putting others ahead of yourself. Nebuchadnezzar has a

distorted view of himself and is not viewing himself from God’s perspective which

is that he is a creature of God and subordinate to God.


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Humility is the antithesis to arrogance. It is a mental attitude. Humility is

characterized by obedience to the will of God. The humble believer will imitate the

Lord Jesus Christ’s servant mentality and as a result perform acts of service for

both God and man. Christian service demands humility, which is the antithesis to

arrogance. Nebuchadnezzar does not have a servant’s mentality but rather is a

tyrant who is disobedient to the will of God which forbids idolatry. Romans 2:14-

15 teaches that every human being including Nebuchadnezzar knew inherently that

he was wrong for setting up this image of himself since this passage teaches that

every human being has inherently the Ten Commandments in his soul.

God commands humility (Micah 6:8; James 4:10; 1 Peter 3:8; cf. Exodus 10:3;

Proverbs 16:19; Isaiah 57:15; 58:5; Zephaniah 2:3; Luke 14:9-11; Romans 12:3; 1

Corinthians 1:28; Ephesian 4:2; Colossians 3:12; Titus 3:2; James 3:13; 1 Peter

5:5). He promotes the humble (Luke 1:52; cf. 2 Samuel 7:8; 1 Kings 14:7).

Believers should humble themselves before God (2 Chronicles 7:14; 1 Peter

5:6; cf. 2 Samuel 22:28). Humility is linked with repentance (1 Kings 21:29; 2

Kings 22:19; 2 Chronicles 12:6-7, 12; 30:11; 33:12,19; 34:27). Humility is also

linked with God’s favor (Psalm 18:27; 25:9; 138:6; 147:6; 149:4; Proverbs 3:34;

18:12; James 4:6; Isaiah 29:19; 38:15; 57:15; Proverbs 15:33; 22:4; Psalm 35:13;

Jeremiah 44:10). A lack of humility is the direct result of disobedience.

God humbles His people to renew and restore them (Psalm 44:9; cf. Leviticus

26:41; Deuteronomy 8:2, 16; 1 Kings 11:39; 2 Chronicles 28:19; Psalm 107:39;

Isaiah 9:1; 2 Corinthians 12:21). He humbles the proud (Luke 18:14; cf. 1 Samuel

2:7; Isaiah 2:11,17; 5:15; 13:11; 23:9; 25:11; 26:5; Daniel 4:37). Daniel chapter 4

records God humbling Nebuchadnezzar by taking away his kingdom for seven

years.

There are many outstanding examples of humble people in the Bible (Genesis

32:10 Jacob; Genesis 41:16 Joseph; Numbers 12:3 Moses; 1 Samuel 9:21 Saul; 1

Samuel 18:18; 2 Samuel 7:18 David; 1 Kings 3:7 Solomon; Daniel 2:30 Daniel;

Matthew 3:14 John the Baptist; Luke 1:43 Elizabeth; Luke 1:48 Mary, the mother

of Jesus Christ; Paul: 1 Timothy 1:15; Acts 20:19).

There is also of course the example of Jesus Christ (Philippians 2:5-8; cf. Isaiah

53:3-5,7-8; Zechariah 9:9; Matthew 21:5; John 12:15; Matthew 11:29; 20:28; Luke

22:26-27; John 13:4; 2 Corinthians 8:9).

Proverbs 11:2 When pride comes, then comes dishonor, but with the

humble is wisdom. (NASB95)

Proverbs 15:33 The fear of the LORD is the instruction for wisdom, and

before honor comes humility. (NASB95)

Proverbs 18:12 Before destruction the heart of man is haughty, but

humility goes before honor. (NASB95)


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Matthew 23:10-12 “And do not be called leaders; for One is your Leader,

that is, Christ. 11 But the greatest among you shall be your servant. 12 And

whoever exalts himself shall be humbled; and whoever humbles himself shall

be exalted.” (NASB95)

Humility is subordinating ones’ self interest to the best interests of others. The

incarnate Son of God Jesus Christ became a human being and died a

substitutionary spiritual and physical death on the cross in the interests of sinful

humanity (John 13:1-17). Humility is expressed by the believer who regards his

fellow believer more highly than himself and subordinates his interests to the best

interests of his fellow believer (Philippians 2:3-4).

When a believer regards his fellow believer more highly than himself he is

imitating the humility of the Lord Jesus Christ who subordinated His interests to

the best interests of sinners. If Christ subordinated His interests to the best interests

of all believers by becoming a human being and dying a substitutionary spiritual

and physical death on the cross, then the Christian is obligated to operate this way

towards his fellow believer. The believer, who regards his fellow believer more

highly than himself and thus subordinates his interests to the best interests of his

fellow believer is not only humble but also has a servant’s mentality.

Paul’s statement in Romans 15:17 reveals that he possessed a humble servant’s

mentality as his Savior did.

Romans 15:17 Therefore in Christ Jesus I have found reason for boasting

in things pertaining to God. 18 For I will not presume to speak of anything

except what Christ has accomplished through me, resulting in the obedience

of the Gentiles by word and deed, 19 in the power of signs and wonders, in the

power of the Spirit; so that from Jerusalem and round about as far as

Illyricum I have fully preached the gospel of Christ. (NASB95)

The humility of Paul as expressed in Romans 15:14-19 was demonstrated by

the fact that he recognized that he depended upon who and what God is and what

He had provided for him to execute His will.

True humility recognizes that we are nothing in ourselves but we are significant

based upon who and what God is and our union with Christ. Our service as

Christians is significant and important not because of who we are but rather it is

significant and important because it is the Father’s will that we serve Him and

others. True humility recognizes that success in ministry is dependent upon God’s

message and His power to effect the conversion of sinners and the transformation

of their character to Christ-likeness. True humility as demonstrated in the life of

the apostle Paul recognizes that we are nothing but instruments in the hands of

Almighty God. Paul’s statement is echoed throughout his writings and found in the

book of Acts as well and his epistles (Acts 15:1-12; 21:18-19; 2 Corinthians 3:1-7;

Galatians 2:1-8).


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Daniel 4:25 contains four statements which contain the interpretation of the

second part of the vision and reveals that God will depose Nebuchadnezzar from

power for seven years until the king acknowledges God’s sovereign authority over

him. The first three statements reveal that God will discipline him by giving him

the mental disorder of boanthropy. The description of the king’s punishment makes

clear that this is the king’s discipline from God.

Boanthropy is a psychological disorder in which a human being believes

himself to be a Bovine or in other words, a cow. Jung describes Nebuchadnezzar as

“a complete regressive degeneration of a man who has overreached himself.” (C.

G. Jung, Analytical Psychology; page 123) This mental disorder still occurs today

when a person, in a delusional state, believes himself or herself to be an ox or cow

and thus attempts to live and act accordingly.

It has been suggested that hypnotism, suggestion and auto-suggestion may

contribute to such beliefs. Dreams may also play an important part. Jung records

how a stubborn woman dreamed she was attending an important social occasion.

She was greeted by the hostess with the words: “How nice that you could come.

All your friends are here, and they are waiting for you.” The hostess then led her to

the door and opened it, and the dreamer stepped through - into a cowshed!” (ibid.)

Freud noted cases in which a mental disease has started with a dream and in which

a delusion originating in the dream has persisted. (ibid.)

Walvoord cites Raymond Harrison’s personal experience with a modern case

similar to that of Nebuchadnezzar, which he observed in a British mental

institution in 1946. Harrison writes, “A great many doctors spend an entire, busy

professional career without once encountering an instance of the kind of

monomania described in the book of Daniel. The present writer, therefore,

considers himself particularly fortunate to have actually observed a clinical case of

boanthropy in a British mental institution in 1946. The patient was in his early

20’s, who reportedly had been hospitalized for about five years. His symptoms

were well-developed on admission, and diagnosis was immediate and conclusive.

He was of average height and weight with good physique, and was in excellent

bodily health. His mental symptoms included pronounced anti-social tendencies,

and because of this he spent the entire day from dawn to dusk outdoors, in the

grounds of the institution … His daily routine consisted of wandering around the

magnificent lawns with which the otherwise dingy hospital situation was graced,

and it was his custom to pluck up and eat handfuls of the grass as he went along.

On observation he was seen to discriminate carefully between grass and weeds,

and on inquiry from the attendant the writer was told the diet of this patient

consisted exclusively of grass from hospital lawns. He never ate institutional food

with the other inmates, and his only drink was water… The writer was able to

examine him cursorily, and the only physical abnormality noted consisted of a


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lengthening of the hair and a coarse, thickened condition of the finger-nails.

Without institutional care, the patient would have manifested precisely the same

physical conditions as those mentioned in Daniel 4:33… From the foregoing it

seems evident that the author of the fourth chapter of Daniel was describing

accurately an attestable, if rather rare, mental affliction.” (Raymond Harrison,

Introduction to the Old Testament, pp. 1116-17; cited by John Walvoord, Daniel:

The Key to Prophetic Revelation; pages 109-110; Moody Press; Chicago; 1971)

Merrill Unger quotes ancient sources which appear to be referring to

Nebuchadnezzar’s seven year punishment “Berossus, a Babylonian priest of the

3rd century BC, notes that Nebuchadnezzar after he had reigned 43 years ‘was

suddenly invaded by sickness’ (Contra Apionem 1:20 = from Works of Josephus),

obviously referring to some unusual malady. Eusebius in his Praeparatio

Evangelica (9:41) quotes from Abydenus concerning Nebuchadnezzar in his last

days ‘being possessed by some god [demon] or other’ and who having uttered a

prophecy concerning the coming of the Persian conqueror “immediately

disappeared.” Critics disregard these allusions and maintain that Nebuchadnezzar’s

madness is a fictitious element of Daniel. But if history were silent, that in itself

would not be sufficient evidence to reject the historicity of this chapter. The ‘seven

times,’ 16, are likely ‘seven years.’...A Dead Sea Scroll text identifies such a

mental malady with Nabonidus. Why then would it be impossible for

Nebuchadnezzar?” (New Unger's Bible Handbook)

This mental disorder was given to the king in order to discipline him. From His

attribute of love, God gave Nebuchadnezzar this mental disorder in order to break

him from his pagan lifestyle. It was designed to teach Nebuchadnezzar to submit to

God’s authority over his life.

The Dictionary of Biblical Imagery has an interesting comment, they write

“The modern psychological understanding of madness simply did not exist in

biblical times. There are, however, examples of irrational and insane behavior.

Those suffering such affliction were universally feared and shunned because it was

assumed that they had had some contact with deity or the demonic (cf. 1 Sam

21:12–15). Indeed, madness was thought to be the outcome of divine punishment

(Deut 28:28; Zech 12:4). God sent an evil spirit to torment Saul (1 Sam 16:14–16;

cf. 1 Kings 22:19–23) resulting in depressive and murderous behavior (1 Sam

18:10–11), which could sometimes be assuaged by music (1 Sam 16:23), though

not always (1 Sam 18:10). Saul also exhibited evidence of other psychoses,

including hysteria (e.g., 1 Sam 19:24) and paranoia (e.g., 1 Sam 20:30–34). The

Bible clearly links his madness to his disobedience. In Daniel 4 Nebuchadnezzar

exhibits symptoms of depressive or psychotic delusion when his pride becomes

overweening (vv. 32–33). His symptoms involve self-neglect, delusion and bestial

behavior. It is not the psychology but the theology that interests biblical writers


35

however. Both Saul and Nebuchadnezzar are in rebellion against God. Their

behavior reflects their foolishness. Indeed, folly is the outcome of a certain kind of

madness-the refusal to live according to God’s revealed wisdom and in obedience

to him, which gives rise to the metaphorical understanding of madness discussed

below. In the New Testament Jesus frequently delivers from demons those who

exhibit apparently psychotic behavior. The violence of the Gadarene demonic (Mk

5:1–20) subsides to the point where he is “in his right mind” (v. 15). Occasionally

dumbness and blindness are associated with the demonic (Mt 9:32; 12:22) and may

be hysterical in origin. Each of the above examples creates the impression of chaos

and disorder. This relates to the refusal to allow God his proper place of respect

and control or to the direct opposition of demonic forces. Thus, metaphorically,

wisdom literature uses the image of madness to describe a life lived unwisely.

Ecclesiastes, for example, describes intellectual boasting as madness (Eccles 1:17;

2:12; 7:25; 9:3; 10:13). Saul is, once again, a prototype of foolish behavior because

he closed his mind to God. Nabal is a fool because his behavior is heedlessly

aggressive (1 Sam 25:25). This madnnes that is folly is the faulty evaluation of

God’s existence and purposes (Ps 14:1; Is 32:5–6; 1 Cor 1:25, 27). Sometimes it is

simply silliness (e.g., Prov 10:14; 14:15; 18:13). But frequently it derives from the

inability to correctly perceive issues (e.g., Lk 11:40) or the tendency to make

unworthy moral choices (e.g., Prov 9:13–18; Lk 12:20) or to engage in scoffing

(Prov 1:22; 14:6). Such is madness (Lk 6:11; cf. 2 Pet 2:16).”2

Now, in Daniel chapter 4, we see the Lord disciplining Nebuchadnezzar as a

believer which was administered during a seven year period. The motivation was

God’s love for the king. The purpose was to conform the king to His will in order

to bless him.

There are two categories of divine discipline that are an expression of God’s

love: (1) Negative: God expresses His love for His children by disciplining them in

the sense that He “punishes” them when they are disobedient to His will. (2)

Positive: God expresses His love for His children by disciplining them in the sense

of “training” them when they are obedient to His will and in fellowship.

Both categories of divine discipline are designed to keep the believer on track in

executing the Father’s will for them to become like Christ. The Word of God is

employed in both positive and negative categories of discipline.

Hebrews 4:12 The Word of God is alive and powerful, sharper than any

two-edged sword, piercing even to the dividing asunder of the soul and the

spirit, and of the joints and the marrow, and is a critic of thoughts and intents

of the heart. (NASB95)

2 Ryken, L., Wilhoit, J., Longman, T., Duriez, C., Penney, D., & Reid, D. G. (2000). Dictionary of biblical imagery (electronic ed.) (524).

Downers Grove, IL: InterVarsity Press.


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2 Timothy 3:16 All Scripture is God-breathed and is profitable for

teaching, for reproof, for correction, for training in righteousness; 17 so that

the man of God may be adequate, equipped for every good work. (NASB95)

The Holy Spirit disciplines the disobedient child of God by rebuking them with

the Word of God as it is communicated by the pastor-teacher in the local assembly

and the purpose of such rebuke is to conform the believer to the will of his

heavenly Father, which results in blessing and true happiness.

Jeremiah 32:33 “They have turned their back to Me and not their face;

though I taught them, teaching again and again, they would not listen and

receive instruction.” (NASB95)

The Lord Jesus Christ has commanded the pastor-teacher who is the delegated

authority in the local assembly, to reprove and rebuke the children of God from the

pulpit with the Word of God as an expression of His love.

2 Timothy 4:1 I solemnly charge you in the presence of God and of Christ

Jesus, who is to judge the living and the dead, and by His appearing and His

kingdom, 2 preach the word; be ready in season and out of season; reprove,

rebuke, exhort, with great patience and instruction. 3 For the time will come

when they will not endure sound doctrine; but wanting to have their ears

tickled, they will accumulate for themselves teachers in accordance to their

own desires 4 and will turn away their ears from the truth and will turn aside

to myths. (NASB95)

God disciplines His disobedient children by permitting adversity, trials, and

irritations to come into their lives that are beyond their capacity to handle in order

to get their attention and to focus upon their number one priority in life as children

of God, which is to conformity to the Father’s will.

God disciplines His disobedient children by permitting them to reap the fruits of

their bad decisions so that they might learn that conformity to His will is the only

way to true joy and happiness and blessing in life (Ezek. 16:43; Gal. 6:7-8).

There are three categories of divine discipline (punishment) for the disobedient

child of God: (1) Warning (Rev. 3:20; James 5:9) (2) Intense (Ps. 38:1; 2 Th. 2:11).

(3) Dying (Jer. 9:16; 44:12; Phlp. 3:18-19; Re. 3:16; Ps. 118:17-18; 1 Jo. 5:16).

God disciplines His “obedient” children through adversity and underserved

suffering in order to build the believer’s confidence in his relationship with God

and to get him to depend on God for his security and protection rather than money

and human relationships.

God disciplines His “obedient” children through adversity and underserved

suffering in order to demonstrate to the believer the sufficiency of God’s Word in

handling any problem or difficulty in life.


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The Lord Jesus Christ disciplines the believer in the sense that He rebukes,

punishes and trains the believer because He personally and affectionately loves the

believer (Revelation 3:14-19).

Revelation 3:19 Those whom I love, I reprove and discipline; therefore be

zealous and repent. (NASB95)

“Love” is the verb phileo, which means, “to personally and affectionately love

someone” and expresses the Lord Jesus Christ’s personal affection, care and

concern for the believer by disciplining him whether for training when obedient or

punishment when disobedient.

“Reprove” is the verb elencho, “to reprove, chasten” and “convict” of sin in

order to “instruct” the believer and restore him to fellowship.

“Discipline” is the verb paideuo and was commonly used in Greek literature to

mean the “upbringing” and “teaching” and “disciplining” of children.

Such “upbringing” consisted of teaching general knowledge and various kinds

of training aimed at developing discipline and character. The Lord reproves us

because He is trying to develop His character in us.

Revelation 3:20-22 teaches that the Lord disciplines us not only because He

loves us and but also because He wants to reward us. Just as any good father

disciplines his children because he loves them, so God the Father disciplines His

children because He loves them. If God did not train us when we are obedient and

punishes us when we are disobedient, then we would be illegitimate children, thus

divine discipline in the sense of punishment and training is the mark of a child of

God (Hebrews 12:1-13).

Hebrews 12:10 teaches us that ultimately, God disciplines us because He wants

us to share in His character and integrity, which is meant by the phrase “share His

holiness.”

We are not to get angry or bitter when God disciplines us through the Word, or

adversity and underserved suffering but rather we are to listen to what God is

trying to say to us and to learn the lesson that He is teaching us so that we might

acquire the character of our heavenly Father.

Ecclesiastes 7:14 In the day of prosperity be happy, but in the day of

adversity consider -- God has made the one as well as the other so that man

will not discover anything that will be after him. (NASB95)

In order to receive discipline without getting bitter and complaining, the

believer must recognized and submit to the authority of the Word of God, the

delegated authority of the pastor-teacher and the authority of the Lord Jesus Christ

who controls history and therefore our circumstances.

Proverbs 3:11 My son, do not reject the discipline of the LORD or loathe

His reproof, 12 for whom the LORD loves He reproves, even as a father

corrects the son in whom he delights. (NASB95)


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Job 5:17 Behold, how happy is the man whom God reproves, so do not

despise the discipline of the Almighty. 18 For He inflicts pain, and gives relief;

He wounds, and His hands also heal. (NASB95)

Proverbs 15:32 He who neglects discipline despises himself, but he who

listens to reproof acquires understanding. 33 The fear of the LORD is the

instruction for wisdom, and before honor comes humility. (NASB95)

Though, Daniel chapter four contains the story of the Lord disciplining

Nebuchadnezzar as a believer, the main point of the chapter is that God is

sovereign even over a king as powerful as Nebuchadnezzar was in the sixth

century B.C.

This punishment that the Lord is meting out to the king as recorded here in

Daniel 4:25 is designed to teach the king He the Lord is sovereign over him. The

term “sovereignty” connotes a situation in which a person, from his innate dignity,

exercises supreme power, with no areas of his province outside his jurisdiction. As

applied to God, the term “sovereignty” indicates His complete power over all of

creation, so that He exercises His will absolutely, without any necessary

conditioning by a finite will or wills.

Daniel 2:19 Next in a vision during the night the mystery was revealed to

Daniel. Then Daniel showered the God of the heavens with adoring praise,

honor, recognition and worshipful thanksgiving. 20 Daniel responded and

said: “God has had His name showered with adoring praise, honor,

recognition and worshipful thanksgiving from eternity past and in addition

this will continue throughout eternity future because He inherently is wisdom

as well as power. 21 Namely, He determines the appointed times as well as the

durations of time. He deposes kings as well as elevates kings. He gives wisdom

to wise men as well as knowledge to those who possess the capacity to receive

understanding. 22 God reveals unfathomable events, yes events which are

hidden. He alone knows what is in the darkness. Specifically, the light resides

in Him. 23 For the benefit of You, O God of my fathers, I myself give thanks,

yes and praise too because You gave to me wisdom, yes and power too.

Indeed, now You have made known to me what we requested from You

because You made known to us the king’s secret.” (My translation)

Isaiah 40:15 Behold, the nations are like a drop from a bucket, and are

regarded as a speck of dust on the scales; Behold, He lifts up the islands like

fine dust. (NASB95)

Isaiah 40:17 All the nations are as nothing before Him, they are regarded

by Him as less than nothing and meaningless. (NASB95)

The apostle Paul also taught that the nations receive their time and place as a

result of the sovereignty of God.


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Acts 17:22 So Paul stood in the midst of the Areopagus and said, “Men of

Athens, I observe that you are very religious in all respects. 23 For while I was

passing through and examining the objects of your worship, I also found an

altar with this inscription, ‘TO AN UNKNOWN GOD.’ Therefore what you

worship in ignorance, this I proclaim to you. 24 The God who made the world

and all things in it, since He is Lord of heaven and earth, does not dwell in

temples made with hands 25 nor is He served by human hands, as though He

needed anything, since He Himself gives to all people life and breath and all

things 26 and He made from one man every nation of mankind to live on all

the face of the earth, having determined their appointed times and the

boundaries of their habitation 27 that they would seek God, if perhaps they

might grope for Him and find Him, though He is not far from each one of us

28 for in Him we live and move and exist, as even some of your own poets

have said, ‘For we also are His children.’ 29 Being then the children of God,

we ought not to think that the Divine Nature is like gold or silver or stone, an

image formed by the art and thought of man. Therefore having overlooked

the times of ignorance, God is now declaring to men that all people

everywhere should repent 31 because He has fixed a day in which He will

judge the world in righteousness through a Man whom He has appointed,

having furnished proof to all men by raising Him from the dead.” 32 Now

when they heard of the resurrection of the dead, some began to sneer, but

others said, “We shall hear you again concerning this.” 33 So Paul went out of

their midst. 34 But some men joined him and believed, among whom also were

Dionysius the Areopagite and a woman named Damaris and others with them.

(NASB95)

Psalm 66:7 He rules by His might forever; His eyes keep watch on the

nations; Let not the rebellious exalt themselves. Selah. (NASB95)

The humanity of Christ in hypostatic union has been promoted by the Father as

the supreme ruler of history as a result of His victory over Satan at the Cross.

Colossians 2:9 For in Him all the fullness of Deity dwells in bodily form 10

and in Him you have been made complete, and He is the head over all rule

and authority. (NASB95)

Philippians 2:5 Everyone continue thinking this (according to humility)

within yourselves, which was also in (the mind of) Christ Jesus 6 who

although existing from eternity past in the essence of God, He never regarded

existing equally in essence with God an exploitable asset. 7 On the contrary,

He denied Himself of the independent function of His deity by having assumed

the essence of a slave when He was born in the likeness of men. 8 In fact,

although He was discovered in outward appearance as a man, He humbled

Himself by having entered into obedience to the point of spiritual death even


40

death on a Cross. 9 For this very reason in fact God the Father has promoted

Him to the highest-ranking position and has awarded to Him the rank, which

is superior to every rank 10 in order that in the sphere of this rank possessed

by Jesus every person must bow, celestials and terrestrials and sub-

terrestrials. 11 Also, every person must publicly acknowledge that Jesus

Christ is Lord for the glory of God the Father. (Author’s translation)

1 Timothy 6:13 I command you in the presence of God the Father, who

does, as an eternal spiritual truth, cause each and every thing to live as well as

Christ, who is Jesus, who testified the confession before Pontius Pilate which

is of superior importance 14 that you conscientiously fulfill your commission

with integrity of character, in other words, with irreproachable character

until the revelation of our Lord, who is Jesus, who is the Christ, 15 which the

blessed as well as one and only Sovereign, the King over those who are kings

as well as the Lord over those who are lords, will cause to be revealed at His

appointed time. 16 The only one who possesses immortality, dwelling in

unapproachable light, whom absolutely no one among human beings has seen

nor are they, as an eternal spiritual truth able, for their own benefit to see.

For the benefit of whom there will be honor (in the sense of public recognition

and acknowledgment) as well as eternal manifested power. So it will be!

(Author’s translation)

This was a conditional prophecy or judgment meaning that if Nebuchadnezzar

had at any time repented prior to the execution of this decree during the next year,

the Lord would not have disciplined him. Daniel 4:29 reveals that one year had

passed since Daniel had told the king of this decision from God. Yet, the king

never heeded Daniel’s advice in Daniel 4:27 to repent which would involve

confession of sin and then followed by obedience to God.

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