4:1–37 Chapter 4 is written in the form of a letter. It contains the general features of letters: an opening, greeting, blessing, body, and closing. Written primarily from the first-person perspective of Nebuchadnezzar, ch. 4 was to be distributed throughout the world as a testimony to the power of the Most High God. Letters AYBD

4:1–3 This section comprises the beginning of Nebuchadnezzar’s letter to his realm. It details his third and final encounter with the God of Israel, which resulted in the king’s humiliation and ultimate restoration. Written after the events of vv. 28–33, it begins by extolling the signs and wonders of the Most High God.

4:1 the nations, the peoples and languages Representative of the whole empire (see 3:4, 7, 12 and note, 3:29).

the whole earth A claim of universal rule. Given the strength and size of Nebuchadnezzar’s empire, this statement is warranted.

May your prosperity increase The Aramaic word for peace or prosperity is related to the Hebrew word shalom. It conveys the idea of overall welfare and health.

4:2 the signs and wonders The Aramaic expression here describes the miraculous. On three occasions, the king witnessed the miraculous power of Israel’s God.

the Most High God By using this term to describe Israel’s God, the king elevates Him to a status above his ancestral and national gods. See note on 3:26.

4:3 How great are his signs Expressions of praise are a common feature in neo-Babylonian and Persian letters. This phrase parallels the Psalms and nt letters. The phrase “signs and wonders” is repeated for emphasis (see note on v. 2).

4:4–18 Nebuchadnezzar recounts the circumstances surrounding his dream. After yet another failed attempt at explanation by the king’s advisors, he calls for Daniel—whose success is guaranteed by Yahweh.

4:4 was content In contrast to the Jewish captives.

4:5 I saw a dream Nebuchadnezzar’s second dream.

it frightened me The second dream also frightens Nebuchadnezzar (see 2:1 and note).

4:6 all the wise men of Babylon Does not include Daniel—he will be summoned later. As is typical in court tales, the contrast between the protagonist and the antagonists must be established.

they may make known to The king reveals his dream to the wise men—unlike 2:2, where he demands they recount it.

4:7 the magicians, the conjurers, the astrologers and the diviners See 2:2 and note.

they could not make known to me its explanation The sages’ failure is typical; only Daniel—through God’s assistance—can interpret dreams.

4:8 at last In order for Daniel’s abilities to be most powerfully displayed, the Babylonian sages must first be rendered incapable. Nebuchadnezzar expresses his relief that Daniel has finally arrived.

according to the name of my god. “Belteshazzar” means “Bel protect the prince.” See note on 1:7.

the spirit of the holy gods The Aramaic phrase here is probably meant to include both the gods of Babylon and Daniel’s God (see vv. 9, 18; 5:11, 14).

4:9 chief of the magicians Daniel (see 2:48).

no mystery is too difficult for you The king’s recognition of “the spirit of the holy gods” betrays his understanding of the source of Daniel’s power: God, who is among the holy gods (see v. 8 and note; 2:47 and note).

4:10 a tree Tree imagery was common in the ancient Near East. Parallels can be seen with the tree of Ezek 31. The interpretation of the vision and its symbols occurs in Dan 4:20–27.

height was exalted Indicative of the strength and majesty of the tree, but also of the great pride of the king (see v. 20 and note).

4:11 reached to heaven Suggestive of the incomparable might of the tree. It was taller and stronger than all others.

the whole earth The tree was visible globally.

4:12 provision for all In addition to protection, the tree provided sustenance for all humans and animals (note “all living beings” at the end of the verse). Not only was it visible throughout the earth, it also provided for the whole world.

4:13 a watcher The Aramaic term used here is a term for a watchman (or watcher) related to a verb for being awake and alert. In Second Temple Judaism, the “Watchers” were fallen angels (see 1 Enoch 1–36). The being here is identified as a “holy one” coming down from heaven, indicating this figure is an angel acting as a messenger of Yahweh.

4:14 Cut down The angel decrees that the tree be dismantled. Its power and glory are to be removed, and those who are reliant on it are encouraged to flee from its presence.

4:15 a band of iron and bronze This likely indicates a band used to temporarily prevent the tree from growing.

with the animals The tree was to temporarily become like one of the animals.

4:16 Let his mind be changed Suggests a period of mental disorder.

times The Aramaic wording here is ambiguous about how long this time period is.

4:17 by the decree of the watchers See v. 13. The members of God’s heavenly host participate in God’s rule by carrying out God’s decree (v. 24). Sometimes this participation may have involved making decisions (compare 1 Kings 22:19–23).

is sovereign One of two primary themes in Daniel (see note on Dan 2:47). This is the lesson the king failed to learn from his first two divine encounters. In ch. 2 and 3, God’s power was displayed through others. In ch. 4, God works on Nebuchadnezzar directly.

4:18 were not able to make the explanation known to me See v. 7 and note.

, but you are able Just as Daniel has faith that God will reveal mysteries to him, the king likewise has faith in Daniel.

4:19–27 Reluctantly, Daniel interprets Nebuchadnezzar’s vision. Although it will ultimately result in good, he is hesitant and fearful to pass judgment on the king.

4:19 was distressed The Aramaic used here indicates he was severely distressed.

disturbed Daniel has to deliver a message of impending disaster to the world’s most powerful king—fear is a natural response.

The king answered Nebuchadnezzar switches to the third person for the sake of crafting his story. Daniel now takes the dominant role in the narrative.

let the dream and its explanation not disturb you The king—anxious to know the interpretation—attempts to ease Daniel’s fear.

for those who hate you Distressed by the dream’s meaning, Daniel wishes it applied to someone else.

4:20 its height reached to heaven Refers to the king’s rebellious arrogance; pride was the reason for his temporary downfall. This phrase reflects the language of Gen 11:4 and Isa 14:13.

4:21 provision for all Meets the needs of the subjects of his empire and beyond. This sufficiency contributed to his pride.

4:22 —it is you, O king See Daniel 2:38.

your sovereignty Nebuchadnezzar’s sovereignty is meager compared to God’s, who is about to humble the king.

4:23 the watcher See vv. 13–16.

4:24 a decree of See vv. 13, 17, 23. The decree originates from the Most High, but the heavenly messenger (v. 13) carries out the verdict. The Aramaic word for decree suggests a resolution that cannot be altered.

4:25 will be driven away from human society Daniel identified Nebuchadnezzar as the tree in v. 22 and recounted the details of his prosperity; here, he begins the remainder of his interpretation.

4:26 the stump of the tree’s root Nebuchadnezzar’s kingdom will survive in his absence and ultimately be returned to him.

heaven is sovereign A common trope in Graeco-Roman literature, this is the only place that “Heaven” appears in the ot to refer to God.

4:27 a prolongation of your prosperity Daniel instructs the king to atone for his sins by pursuing righteousness and mercy. Although the decree is firm, he sees the possibility of postponing its fulfillment through repentance.

4:28–33 That which was decreed by God and carried out by the angel finally came to pass. Nebuchadnezzar, the pride of Babylon, was reduced to a mere animal and forced to live outside like a beast.

4:28 All this Every detail of the vision came to pass, once again confirming Daniel’s relationship with the God who reveals mysteries (see Dan 2:47 and note).

4:29 the end of twelve months May be indicative of the repentance prescribed by Daniel.

the royal palace The highest vantage point for beholding the splendor of his kingdom.

4:30 by the strength of my own power If Nebuchadnezzar did repent (see v. 29), he returned to his former prideful disposition. The king is surveying his accomplishments and boasting about them. He attributes his success to his own greatness but will soon come to learn who possesses real power.

4:31 While the words were still in the mouth of the king Nebuchadnezzar barely finishes his thought before the judgment is imposed, indicating the swift nature of God’s chastisement.

a voice from heaven Probably the watcher’s voice (see vv. 13, 17, 23–24).

the kingdom has departed A temporary withdrawal (see vv. 26, 36). The same decree was made against King Saul, but his rebellion prevented restoration (see 1 Sam 13:14; 15:28–29).

4:34–37 This final section is the impetus for the king’s letter: The God of the Jews demonstrated His sovereignty and power to Nebuchadnezzar in judgment, but He graciously restored him after a period of humiliation.

4:34 I, Nebuchadnezzar The king returns to using the first person; he is once again the dominant character in the narrative.

to me; and I blessed The point of the king’s insanity and banishment (see Dan 4:25) was to elicit the response of vv. 34–35. Compare his blessing in vv. 2–3.

4:36 my reason returned to me In fulfillment of v. 26.

abundant greatness was added to me In comparable stories from antiquity, the protagonist is often elevated to a higher state of blessedness or privilege (e.g., Job 42:10, 12).

4:37 that he is able to humble those who walk in pride Refers to his former way of living (see Dan 4:30).