^{4:1 (3:31)}¹ “King Nebuchadnezzar, to all peoples, nations, and language groups that live in all the land: Peace and prosperity!²^4:2I am delighted to tell you about the signs and wonders that the most high God has done for me.

^4:3“How great are his signs!

How mighty are his wonders!

His kingdom will last forever,³

and his authority continues from one generation to the next.”

Nebuchadnezzar Dreams of a Tree Chopped Down

^{4:4 (4:1)}⁴ I, Nebuchadnezzar, was relaxing in my home,⁵ living luxuriously⁶ in my palace. ^4:5I saw a dream that⁷ frightened me badly. The things I imagined while lying on my bed—these visions of my mind—were terrifying me. ^4:6So I issued an order⁸ for all the wise men of Babylon to be brought⁹ before me so that they could make known to me the interpretation of the dream. ^4:7When the magicians, astrologers, wise men, and diviners entered, I recounted the dream for them. But they were unable to make known its interpretation to me. ^4:8Later Daniel entered (whose name is Belteshazzar after the name of my god,¹⁰ and in whom there is a spirit of the holy gods). I recounted the dream for him as well, ^4:9saying, “Belteshazzar, chief of the magicians, in whom I know there to be a spirit of the holy gods and whom no mystery baffles, consider¹¹ my dream that I saw and set forth its interpretation! ^4:10Here are the visions of my mind¹² while I was on my bed.

While I was watching,

there was a tree in the middle of the land.¹³

It was enormously tall.¹⁴

^4:11The tree grew large and strong.

Its top reached far into the sky;

it could be seen¹⁵ from the borders of all the land.¹⁶

^4:12Its foliage was attractive and its fruit plentiful;

on it there was food enough for all.

Under it the wild animals¹⁷ used to seek shade,

and in its branches the birds of the sky used to nest.

All creatures¹⁸ used to feed themselves from it.

^4:13While I was watching in my mind’s visions¹⁹ on my bed,

a holy sentinel²⁰ came down from heaven.

^4:14He called out loudly²¹ as follows:²²

‘Chop down the tree and lop off its branches!

Strip off its foliage

and scatter its fruit!

Let the animals flee from under it

and the birds from its branches!

^4:15But leave its taproot²³ in the ground,

with a band of iron and bronze around it²⁴

surrounded by the grass of the field.

Let it become damp with the dew of the sky,

and let it live with²⁵ the animals in the grass of the land.

^4:16Let his mind²⁶ be altered from that of a human being,

and let an animal’s mind be given to him,

and let seven periods of time²⁷ go by for²⁸ him.

^4:17This announcement is by the decree of the sentinels;

this decision is by the pronouncement of the holy ones,

so that²⁹ those who are alive may understand

that the Most High has authority over human kingdoms,³⁰

and he bestows them on whomever he wishes.

He establishes over them even the lowliest of human beings.’

^4:18“This is the dream that I, King Nebuchadnezzar, saw. Now you, Belteshazzar, declare its³¹ interpretation, for none of the wise men in³² my kingdom are able to make known to me the interpretation. But you can do so, for a spirit of the holy gods is in you.”

Daniel Interprets Nebuchadnezzar’s Dream

^4:19Then Daniel (whose name is also Belteshazzar) was upset for a brief time;³³ his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir,³⁴ if only the dream were for your enemies and its interpretation applied to your adversaries! ^4:20The tree that you saw that grew large and strong, whose top reached to the sky, and which could be seen³⁵ in all the land, ^4:21whose foliage was attractive and its fruit plentiful, and from which there was food available for all, under whose branches wild animals³⁶ used to live, and in whose branches birds of the sky used to nest—^4:22it is you,³⁷ O king! For you have become great and strong. Your greatness is such that it reaches to heaven, and your authority to the ends of the earth. ^4:23As for the king seeing a holy sentinel coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave its taproot in the ground, with a band of iron and bronze around it, surrounded by the grass of the field. Let it become damp with the dew of the sky, and let it live with the wild animals, until seven periods of time go by for him’—^4:24this is the interpretation, O king! It is the decision of the Most High that this has happened to my lord the king. ^4:25You will be driven³⁸ from human society,³⁹ and you will live⁴⁰ with the wild animals. You will be fed⁴¹ grass like oxen,⁴² and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before⁴³ you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes. ^4:26They said to leave the taproot of the tree, for your kingdom will be restored to you when you come to understand that heaven⁴⁴ rules. ^4:27Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.”⁴⁵

^4:28Now all of this happened⁴⁶ to King Nebuchadnezzar. ^4:29After twelve months, he happened to be walking around on the battlements⁴⁷ of the royal palace of Babylon. ^4:30The king uttered these words: “Is this not the great Babylon that I have built for a royal residence⁴⁸ by my own mighty strength⁴⁹ and for my majestic honor?” ^4:31While these words were still on the king’s lips,⁵⁰ a voice came down from heaven: “It is hereby announced to you,⁵¹ King Nebuchadnezzar, that your kingdom has been removed from you! ^4:32You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before⁵² you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

^4:33Now in that very moment⁵³ this pronouncement about⁵⁴ Nebuchadnezzar came true.⁵⁵ He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle’s feathers, and his nails like a bird’s claws.⁵⁶

^4:34But at the end of the appointed time⁵⁷ I, Nebuchadnezzar, looked up⁵⁸ toward heaven, and my sanity returned to me.

I extolled the Most High,

and I praised and glorified the one who lives forever.

For his authority is an everlasting authority,

and his kingdom extends from one generation to the next.

^4:35All the inhabitants of the earth are regarded as nothing.⁵⁹

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps⁶⁰ his hand

and says to him, ‘What have you done?’

^4:36At that time my sanity returned to me. I was restored⁶¹ to the honor of my kingdom, and my splendor returned to me. My ministers and my nobles were seeking me out, and I was reinstated⁶² over my kingdom. I became even greater than before. ^4:37Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live⁶³ in pride.

Belshazzar Sees Mysterious Handwriting on a Wall

^5:1King Belshazzar¹ prepared a great banquet² for a thousand of his nobles, and he was drinking wine in front of³ them all.⁴^5:2While under the influence⁵ of the wine, Belshazzar issued an order to bring in the gold and silver vessels—the ones that Nebuchadnezzar his father⁶ had confiscated⁷ from the temple in Jerusalem⁸—so that the king and his nobles, together with his wives and his concubines, could drink from them.⁹^5:3So they brought the gold and silver¹⁰ vessels that had been confiscated from the temple, the house of God¹¹ in Jerusalem, and the king and his nobles, together with his wives and concubines, drank from them. ^5:4As they drank wine, they praised the gods of gold and silver, bronze, iron, wood, and stone.

^5:5At that very moment the fingers of a human hand appeared¹² and wrote on the plaster of the royal palace wall, opposite the lampstand.¹³ The king was watching the back¹⁴ of the hand that was writing. ^5:6Then all the color drained from the king’s face¹⁵ and he became alarmed.¹⁶ The joints of his hips gave way,¹⁷ and his knees began knocking together. ^5:7The king called out loudly¹⁸ to summon¹⁹ the astrologers, wise men, and diviners. The king proclaimed²⁰ to the wise men of Babylon that anyone who could read this inscription and disclose its interpretation would be clothed in purple²¹ and have a golden collar²² placed on his neck and be third ruler in the kingdom.

^5:8So all the king’s wise men came in, but they were unable to read the writing or to make known its²³ interpretation to the king. ^5:9Then King Belshazzar was very terrified, and he was visibly shaken.²⁴ His nobles were completely dumbfounded.

^5:10Due to the noise²⁵ caused by the king and his nobles, the queen mother²⁶ then entered the banquet room. She²⁷ said, “O king, live forever! Don’t be alarmed! Don’t be shaken! ^5:11There is a man in your kingdom who has within him a spirit of the holy gods. In the days of your father, he proved to have²⁸ insight, discernment, and wisdom like that²⁹ of the gods.³⁰ King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners.³¹^5:12Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret³² dreams, solve riddles, and decipher knotty problems.³³ Now summon³⁴ Daniel, and he will disclose the interpretation.”

^5:13So Daniel was brought in before the king. The king said to Daniel, “Are you that Daniel who is one of the captives of Judah, whom my father the king brought from Judah? ^5:14I have heard about you, how there is a spirit of the gods in you, and how you have³⁵ insight, discernment, and extraordinary wisdom. ^5:15Now the wise men and³⁶ astrologers were brought before me to read this writing and…

Read in Logos

This passage has been shortened. Keep reading Daniel 4–6 in Logos

Footnotes

1 Beginning with 4:1, the verse numbers through 4:37 in the English Bible differ from the verse numbers in the Aramaic text (), with 4:1 = 3:31 , 4:2 = 3:32 , 4:3 = 3:33 , 4:4 = 4:1 , etc., through 4:37 = 4:34 . Thus Dan 3:31–33 of the Aramaic text appears as Dan 4:1–3 in the English Bible, and the corresponding verses of ch. 4 differ accordingly. In spite of the division of the Aramaic text, a good case can be made that 3:31–33 (= 4:1–3 ) is actually the introduction to ch. 4.
2 Aram “May your peace increase!”
3 Aram “his kingdom is an everlasting kingdom.”
4 This verse marks the beginning of chap. 4 in the Aramaic text of Daniel (see the note on 4:1). The Greek OT () has the following addition: “In the eighteenth year of Nebuchadnezzar’s reign he said.” This date would suggest a link to the destruction of Jerusalem in 586 B.C. In general, the of chapters 4–6 is very different from the , so much so that the following notes will call attention only to selected readings. In Daniel 4 the lacks sizable portions of material in the (e.g., vv. 3–6, 31–32), includes sizable portions of material not in the (e.g., v. 14a, parts of vv. 16, 28), has a different order of some material (e.g., v. 8 after v. 9), and in some instances is vastly different from the (e.g., vv. 30, 34). Whether these differences are due to an excessively paraphrastic translation technique adopted for these chapters in the , or are due to differences in the underlying of the , is a disputed matter. The latter seems more likely. There is a growing trend in modern scholarship to take the of chapters 4–6 much more seriously than was the case in most earlier text-critical studies that considered this issue.
5 Aram “my house.”
6 Aram “happy.”
7 Aram “and it.”
8 Aram “from me there was placed a decree.”
9 The Aramaic infinitive here is active.
10 This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.
11 The present translation assumes the reading חֲזִי (khazi, “consider”) rather than the חֶזְוֵי (khezvey, “visions”). The implies that the king required Daniel to disclose both the dream and its interpretation, as in chapter 2. But in the following verses Nebuchadnezzar recounts his dream, while Daniel presents only its interpretation.
12 The lacks the first two words (Aram “the visions of my head”) of the Aramaic text.
13 Instead of “in the middle of the land,” some English versions render this phrase “a tree at the center of the earth” (); , “of the world”; “in the middle of the earth.” The Hebrew phrase can have either meaning.
14 Aram “its height was great.”
15 Aram “its sight.” So also v. 17.
16 Or “to the end of all the earth” (so , ); , “from anywhere on earth.”
17 Aram “the beasts of the field.”
18 Aram “all flesh.”
19 Aram “the visions of my head.”
20 Aram “a watcher and a holy one.” The expression is a hendiadys; so also in v. 23. This “watcher” is apparently an angel. The Greek OT () in fact has ἄγγελος (angelos, “angel”) here. Theodotion simply transliterates the Aramaic word (’ir). The term is sometimes rendered “sentinel” () or “messenger” (, ).
21 Aram “in strength.”
22 Aram “and thus he was saying.”
23 Aram “the stock of its root.” So also v. 23. The implication here is that although the tree is chopped down, it is not killed. Its life-giving root is spared. The application to Nebuchadnezzar is obvious.
24 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.
25 Aram “its lot be.”
26 Aram “its heart.” The metaphor of the tree begins to fade here and the reality behind the symbol (the king) begins to emerge.
27 The seven periods of time probably refer to seven years.
28 Aram “over” (also in vv. 23, 25, 32).
29 The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than עַד־דִּבְרַת (’ad-divrat, “until”).
30 Aram “the kingdom of man”; “the realm of mankind”; “every kingdom on earth.”
31 The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew ; the Kethib is פִּשְׁרָא (pishra’, “the interpretation”); so also v. 16.
32 Aram “of.”
33 Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.
34 Aram “my lord.”
35 Aram “its sight.”
36 Aram “the beasts of the field” (also in vv. 23, 25, 32).
37 Much of modern scholarship views this chapter as a distortion of traditions that were originally associated with Nabonidus rather than with Nebuchadnezzar. A Qumran text, the Prayer of Nabonidus, is often cited for parallels to these events.
38 The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29, 32.
39 Aram “from mankind.” So also in v. 32.
40 Aram “your dwelling will be.” So also in v. 32.
41 Or perhaps “be made to eat.”
42 Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.
43 Aram “until.”
44 The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Cf. the expression “kingdom of heaven” in the NT and such statements as “I have sinned against heaven and in your sight” (Luke 15:21).
45 Aram “if there may be a lengthening to your prosperity.”
46 Aram “reached.”
47 The word “battlements” is not in the Hebrew text, but is supplied from context. Many English versions supply “roof” here (e.g., , , , ); cf. “on the flat roof.”
48 Aram “house.”
49 Aram “by the might of my strength.”
50 Aram “in the mouth of the king.”
51 Aram “to you they say.”
52 Aram “until.”
53 Aram “hour.”
54 Or “on.”
55 Aram “was fulfilled.”
56 The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.
57 Aram “days.”
58 Aram “lifted up my eyes.”
59 The present translation reads כְּלָא (kéla’), with many medieval Hebrew , rather than כְּלָה (kélah) of BHS.
60 Aram “strikes against.”
61 The translation reads הַדְרֵת (hadret, “I returned”) rather than the הַדְרִי (hadri, “my honor”); cf. Theodotion.
62 The translation reads הָתְקְנֵת (hotqénet, “I was established”) rather than the הָתְקְנַת (hotqénat, “it was established”). As it stands, the makes no sense here.
63 Aram “walk.”
1 As is clear from the extra-biblical records, it was actually Nabonidus ( 556–539 b.c.) who was king of Babylon at this time. However, Nabonidus spent long periods of time at Teima, and during those times Belshazzar his son was de facto king of Babylon. This arrangement may help to explain why later in this chapter Belshazzar promises that the successful interpreter of the handwriting on the wall will be made third ruler in the kingdom. If Belshazzar was in effect second ruler in the kingdom, this would be the highest honor he could grant.
2 This scene of a Babylonian banquet calls to mind a similar grandiose event recorded in Esth 1:3–8. Persian kings were also renowned in the ancient Near Eastern world for their lavish banquets.
3 The king probably sat at an elevated head table.
4 Aram “the thousand.”
5 Or perhaps, “when he had tasted” (cf. ) in the sense of officially initiating the commencement of the banquet. The translation above seems preferable, however, given the clear evidence of inebriation in the context (cf. also “he got drunk and ordered”).
6 Or “ancestor”; or “predecessor” (also in vv. 11, 13, 18). The Aramaic word translated “father” can on occasion denote these other relationships.
7 Or “taken.”
8 For location see ; ; ; ; ; ; ; ; .
9 Making use of sacred temple vessels for an occasion of reveling and drunkenness such as this would have been a religious affront of shocking proportions to the Jewish captives.
10 The present translation reads וְכַסְפָּא (vékhaspa’, “and the silver”) with Theodotion and the . Cf. v. 2. The form was probably accidentally dropped from the Aramaic text by homoioteleuton.
11 Aram “the temple of the house of God.” The phrase seems rather awkward. The lacks “of the house of God,” while Theodotion and the lack “the house.”
12 Aram “came forth.”
13 The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.
14 While Aramaic פַּס (pas) can mean the palm of the hand, here it seems to be the back of the hand that is intended.
15 Aram “[the king’s] brightness changed for him.”
16 Aram “his thoughts were alarming him.”
17 Aram “his loins went slack.”
18 Aram “in strength.”
19 Aram “cause to enter.”
20 Aram “answered and said.”
21 Purple was a color associated with royalty in the ancient world.
22 The term translated “golden collar” here probably refers to something more substantial than merely a gold chain (cf. , , , ) or necklace (cf. ).
23 Read וּפִשְׁרֵהּ (ufishreh) with the Qere rather than וּפִשְׁרָא (ufishra’) of the Kethib.
24 Aram “his visage altered upon him.” So also in v. 10.
25 Aram “words of the king.”
26 Aram “the queen” (so , , , ). In the following discourse this woman is able to recall things about Daniel that go back to the days of Nebuchadnezzar, things that Belshazzar does not seem to recollect. It is likely that she was the wife not of Belshazzar but of Nabonidus or perhaps even Nebuchadnezzar. In that case, “queen” here means “queen mother” (cf. “the king’s mother”).
27 Aram “The queen.” The translation has used the pronoun “she” instead because repetition of the noun here would be redundant in terms of English style.
28 Aram “[there were] discovered to be in him.”
29 Aram “wisdom like the wisdom.” This would be redundant in terms of English style.
30 Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”
31 The includes a redundant reference to “your father the king” at the end of v. 11. None of the attempts to explain this phrase as original are very convincing. The present translation deletes the phrase, following Theodotion and the .
32 The translation reads מִפְשַׁר (mifshar) rather than the מְפַשַּׁר (méfashar) and later in the verse reads וּמִשְׁרֵא (mishre’) rather than the וּמְשָׁרֵא (méshare’). The Masoretes have understood these Aramaic forms to be participles, but they are more likely to be vocalized as infinitives. As such, they have an epexegetical function in the syntax of their clause.
33 Aram “to loose knots.”
34 Aram “let [Daniel] be summoned.”
35 Aram “there has been found in you.”
36 The Aramaic text does not have “and.” The term “astrologers” is either an appositive for “wise men” (cf. , , , , ), or the construction is to be understood as asyndetic (so the translation above).