Daniel 4
Commentary from 12 fathers
I saw a vision, and it terrified me, and I was troubled on my bed, and the visions of my head troubled me.
ἐνύπνιον εἶδον, καὶ ἐφοβέρισέ με, καὶ ἐταράχθην ἐπὶ τῆς κοίτης μου, καὶ αἱ ὁράσεις τῆς κεφαλῆς μου ἐτάραξάν με.
со́нъ ви́дѣхъ, и҆ ᲂу҆страши́ мѧ, и҆ смѧто́хсѧ на ло́жи мое́мъ, и҆ видѣ̑нїѧ главы̀ моеѧ̀ смѧто́ша мѧ̀:
If certain things are divinely represented to any man by means of imaginary likenesses, as happened to Nabuchodonosor, such a man is not to be considered a prophet, unless his mind be enlightened for the purpose of judgment; and such an apparition is something imperfect in the genus of prophecy. Wherefore some have called this "prophetic ecstasy," and such is divination by dreams.
And I made a decree to bring in before me all the wise men of Babylon, that they might make known to me the interpretation of the dream.
καὶ δι’ ἐμοῦ ἐτέθη δόγμα τοῦ εἰσαγαγεῖν ἐνώπιόν μου πάντας τοὺς σοφοὺς Βαβυλῶνος, ὅπως τὴν σύγκρισιν τοῦ ἐνυπνίου γνωρίσωσί μοι.
и҆ мно́ю положи́сѧ повелѣ́нїе, привестѝ пред̾ мѧ̀ всѧ̑ мꙋ́жы мꙋ́дрыѧ вавѷлѡ̑нскїѧ, да сказа́нїе сна̀ возвѣстѧ́тъ мнѣ̀.
Nothing is excluded from the dominion of God, for Scripture says of him, “All things serve you.” God, then, rules over all things, and in his forbearance he endures even murderers and robbers and fornicators, having determined a fixed time for requiting each, that they who, granted a long reprieve, remain impenitent may suffer the greater condemnation. There are kings … who reign on earth, yet not without power from on high. This, of old, Nebuchadnezzar knew from experience when he said, “his kingdom is an everlasting kingdom.”
Catechetical Lecture 8:5
So the enchanters, magicians, soothsayers, [and] Chaldeans came in: and I told the dream before them; but they did not make known to me the interpretation thereof;
καὶ εἰσεπορεύοντο οἱ ἐπαοιδοί, μάγοι, γαζαρηνοί, Χαλδαῖοι, καὶ τὸ ἐνύπνιον ἐγὼ εἶπα ἐνώπιον αὐτῶν, καὶ τὴν σύγκρισιν αὐτοῦ οὐκ ἐγνώρισάν μοι,
И҆ вхожда́хꙋ ѡ҆баѧ́телїе, волсвѝ, газари́ни, халде́є, и҆ со́нъ а҆́зъ рѣ́хъ пред̾ ни́ми, и҆ сказа́нїѧ є҆гѡ̀ не возвѣсти́ша мѝ,
Verse 4. "I, Nebuchadnezzar, was at ease in my house and prospering in my palace." The narrative is clear indeed and requires but little interpretation. Because he displeased God, Nebuchadnezzar was turned into a madman and dwelt for seven years amongst the brute beasts and was fed upon the roots of herbs, Afterwards by the mercy of God he was restored to his throne, and praised and glorified the King of heaven, on the ground that all His works are truth and His ways are justice and He is able to abase those who walk in pride. But there are some who claim to understand by the figure of Nebuchadnezzar the hostile power which the Lord speaks of in the Gospel, saying: "I beheld Satan falling from heaven like lightning" (Luke 10:18). Likewise John in Revelation, in the passage where the dragon falls upon the earth drawing a third of the stars with him (Revelation 12:4). Likewise Isaiah: "How hath the morning star fallen, which used to rise early in the morning" (Isaiah 14:12). These authorities assert that it was absolutely impossible for a man who was reared in luxury to subsist on hay for seven years and to dwell among wild beasts for seven years without being at all mangled by them. Also they ask how the imperial authority could have been kept waiting for a mere madman, and how so mighty a kingdom could have gone without a king for so long a period. If, on the other hand, anyone had succeeded him on the throne, how foolish he would have to be thought to surrender an imperial authority which he had possessed for so long. Such a thing would be especially incredible since the historical records of the Chaldeans contain no such record, and since they recorded matters of far less import, it is impossible that they should have left things of major importance unmentioned. And so they pose all of these questions and offer as their own reply the proposition that since the episode does not stand up as genuine history, the figure of Nebuchadnezzar represents the devil. To this position we make not the slightest concession; otherwise everything we read in Scripture may appear to be imperfect representations and mere fables. For once men have lost their reason, who would not perceive them to lead their existence like brutish animals in the open fields and forest regions? And to pass over all other considerations, since Greek and Roman history offer episodes far more incredible, such as Scylla and the Chimaera, the Hydra and the Centaurs, and the birds and wild beasts and flowers and trees, the stars and the stones into which men are related to have been transformed, what is so remarkable about the execution of such a divine judgment as this for the manifestation of God's power and the humbling of the pride of kings? Nebuchadnezzar says, "'I was at ease in my house and prospering in my palace...'" or as Theodo-tion renders it "upon my throne." Now those who follow the interpretation we are opposing understand by the devil's home this world of ours. Concerning the world Satan himself in the Gospel says to the Savior: "All these things have been given over to me" (Luke 4:6). Likewise the Apostle says: "The world lieth in the Wicked One" (1 John 5:19).
St. Jerome, Commentary on Daniel, CHAPTER FOUR
Nebuchadnezzar was in control of the whole of Asia, had brought Egypt under his control and had subjugated the Ethiopians living near Egypt. Nevertheless he treated his subjects very harshly and had reached such a state of arrogance as to think that he was greater and more powerful than not only the so-called gods but even the true God.… [But] nothing of what was done by him would have happened without God’s permitting it and wanting to call to account for impiety those who had suffered this from him. Hence he was right to add, “Surely an axe will not be glorified apart from the one wielding it? Or the saw exalted apart from the one pulling it? Likewise for anyone holding rod or staff.” As it is impossible, he is saying, for axe or saw or rod to move of itself (each of these operating when someone chooses to move them by using their hand), so too you did what you did, when my providence allowed you, on account of the lawlessness of the victims. So do not think you achieved this by your own wisdom and power. If, however, you are not prepared to learn this lesson in a sensible fashion and put an end to your lofty arrogance, you will learn by experience that this is the way things are.… [So] God struck that arrogant mind that had dreamed of preternatural things with insanity and dementia. Then, when he became wildly enraged, he caused him to be driven out and live in the desert for a long time. He next caused him to gain an appreciation of the fate that had befallen him; after all, it was impossible for one who lacked all sense and feeling to reap any benefit. Thus, after refusing to do so, that fellow acknowledged the rapid changes in his life, wept and wailed for his own stupidity and confessed God’s kingdom to be without succession, lasting for all ages. Learning this from experience, he once more through God’s ineffable loving kindness returned to his own kingdom. In the belief, however, that it would be an injustice to all people if he were to conceal God’s providence, he recounted in a letter to all his subjects throughout the world his former prosperity and the misfortune that befell him, then the repentance by which he won the Lord over. While this is the theme of the letter, then, I developed it at length, in my wish … to make clear the care of the God of all for everyone.
Commentary on Daniel 4:1
It was not without purpose that he cited his own name: it was to confirm his name in word; since he was very famous as having control of everyone throughout Asia, Egypt and Ethiopia, he cited his name at the beginning as sufficient confirmation of what was said. He meant, I was at the height of good fortune and surrounded continually with countless good things.
Commentary on Daniel 4:7-8
until Daniel came, whose name is Baltasar, according to the name of my God, who has within him the Holy Spirit of God; to whom I said,
ἕως ἦλθε Δανιήλ, οὗ τὸ ὄνομα Βαλτάσαρ κατὰ τὸ ὄνομα τοῦ Θεοῦ μου, ὃς πνεῦμα Θεοῦ ἅγιον ἐν ἑαυτῷ ἔχει, καὶ τὸ ἐνύπνιον ἐνώπιον αὐτοῦ εἶπα·
до́ндеже вни́де (пред̾ мѧ̀) данїи́лъ, є҆мꙋ́же и҆́мѧ валтаса́ръ, по и҆́мени бо́га моегѡ̀, и҆́же дх҃а бж҃їѧ ст҃а и҆́мать въ себѣ̀, и҆ со́нъ пред̾ ни́мъ рѣ́хъ:
Verse 5. "'I beheld a dream which terrified me, and my thoughts while upon my bed...'" Let our opponents answer what kind of a dream the hostile power would have seen, unless perhaps everything he appears to possess in this world is a mere shadowy dream.
"'And the visions of my head greatly disturbed me.'" Note how Nebuchadnezzar realized that his visions were not those of his eyes and heart, but rather of his head, because it was for the glory of God's future servants that these secrets were being revealed to him.
St. Jerome, Commentary on Daniel, CHAPTER FOUR
O Baltasar, chief of the enchanters, of whom I know that the Holy Spirit of God is in thee, and no mystery is too hard for thee, hear the vision of my dream which I had, and tell me the interpretation of it.
Βαλτάσαρ ὁ ἄρχων τῶν ἐπαοιδῶν, ὃν ἐγὼ ἔγνων ὅτι πνεῦμα Θεοῦ ἅγιον ἐν σοὶ καὶ πᾶν μυστήριον οὐκ ἀδυνατεῖ σε, ἄκουσον τὴν ὅρασιν τοῦ ἐνυπνίου μου, οὗ εἶδον, καὶ τὴν σύγκρισιν αὐτοῦ εἰπόν μοι·
валтаса́ре, кнѧ́же ѡ҆баѧ́телей, є҆го́же а҆́зъ разꙋмѣ́хъ, ꙗ҆́кѡ дх҃ъ бж҃їй ст҃ы́й и҆́маши, и҆ всѧ́каѧ та́йна не и҆знемога́етъ пред̾ тобо́ю, слы́ши видѣ́нїе сна̀ моегѡ̀, є҆́же ви́дѣхъ, и҆ сказа́нїе є҆гѡ̀ повѣ́ждь мнѣ̀.
6–7He did not give these details casually: it was in parallel so as to make clear to everyone the prophet’s wisdom by comparison—hence his listing the nationalities of the wise men of Babylon so as to highlight the fact that whereas they understood absolutely nothing, he was illuminated by the divine Spirit.
Commentary on Daniel 4:7-8
I had a vision upon my bed; and behold a tree in the midst of the earth, and its height was great.
ἐπὶ τῆς κοίτης μου ἐθεώρουν, καὶ ἰδοὺ δένδρον ἐν μέσῳ τῆς γῆς, καὶ τό ὕψος αὐτοῦ πολύ.
И҆ видѣ́нїе главы̀ моеѧ̀ на ло́жи мое́мъ зрѣ́хъ, и҆ сѐ, дре́во средѣ̀ землѝ, и҆ высота̀ є҆гѡ̀ вели́ка:
The tree grew large and strong, and its height reached to the sky, and its extent to the extremity of the whole earth:
ἐμεγαλύνθη τὸ δένδρον καὶ ἴσχυσε, καὶ τὸ ὕψος αὐτοῦ ἔφθασεν ἕως τοῦ οὐρανοῦ καὶ τὸ κῦτος αὐτοῦ εἰς τὸ πέρας ἁπάσης τῆς γῆς·
и҆ возвели́чисѧ дре́во то̀ и҆ ᲂу҆крѣпи́сѧ, и҆ высота̀ є҆гѡ̀ досѧза́ше до небесѐ, и҆ величина̀ є҆гѡ̀ до конє́цъ землѝ всеѧ̀,
We are not capable of glorifying God on our own; only in the Spirit is this made possible. In him we are able to thank God for the blessings we have received. To the extent that we are purified from evil, each receives a smaller or larger portion of the Spirit’s help that each may offer the sacrifice of praise to God. If we offer glory to God, in the Spirit, we mean that the Spirit enables us to fulfill the requirements of true religion.… The words of Paul are appropriate: “I think I have the Spirit of God.” … Likewise it is said concerning Daniel, “the Holy Spirit of God is in you.”
On the Holy Spirit 63
The spirit filled the soul of Daniel with wisdom.… Even Nebuchadnezzar recognized that the Holy Spirit was in Daniel.… One thing he said was true and one was false. That he had the spirit was true, but he was not the chief of the magicians. He was no magician, but he was wise by the Holy Spirit.… You see the power of the Holy Spirit; they who had seen the vision do not understand, while they who had not seen it understand and interpret it.
Catechetical Lecture 16:31
Verse 8. "'Then at last my associate, Daniel, whose name according to the name of my god is Belteshazzar, entered before my presence.'" With the exception of the Septuagint translators (who for some reason or other have omitted this whole passage), the other three translators have translated the word as "associate" (collega). Consequently by the judgment of the teachers of the Church, the Septuagint edition has been rejected in the case of this book, and it is the translation of Theodotion which is commonly read, since it agrees with the Hebrew as well as with the other translators. Wherefore also Origen asserts in the ninth book of the Stromata that he is discussing the text from this point on in the prophecy of Daniel, not as it appears in the Septuagint, which greatly differs from the Hebrew original, but rather as it appears in Theodotion's edition.
"'...(Daniel) who has within him the spirit of the holy gods; and I related the dream unto him...'" Corresponding to the rendering here given, "of the holy god," we read in Chaldee (in which Daniel was composed) the words elain cadisin ('-l-h-y-n q-d-y-sh-y-n), which means "holy gods" and not "holy God," as Theodotion rendered it. Nor is it surprising if Nebuchadnezzar made such a mistake, and supposed that any force he perceived to be higher than himself were gods, rather than God. Lastly he states also in his following words: "'Belteshazzar, thou chief of the soothsayers, whom I know to possess within thee the spirit of the holy gods.' " Belteshazzar was chief of the soothsayers or enchanters, as others have rendered it. It is not surprising if he had been appointed chief over all the soothsayers since he had at the king's order been taught the wisdom of the Chaldeans, and had besides been found ten times wiser than all the rest. Let us ask of those who do not concede any historical basis for this vision, what Nebuchadnezzar it was who saw the dream, and who the Daniel was who declared his dream and foretold things to come. And how did it come to pass that this same Daniel (whose fortitude was, at least according to them, to be understood as divine in origin) was appointed chief of the soothsayers by Nebuchadnezzar, and called his companion?
St. Jerome, Commentary on Daniel, CHAPTER FOUR
its leaves were fair, and its fruit abundant, and in it was meat for all; and under it the wild beasts of the field took shelter, and the birds of the sky lodged in the branches of it, and all flesh was fed of it.
τὰ φύλλα αὐτοῦ ὡραῖα, καὶ ὁ καρπὸς αὐτοῦ πολύς, καὶ τροφὴ πάντων ἐν αὐτῷ· καὶ ὑποκάτω αὐτοῦ κατεσκήνουν τὰ θηρία τὰ ἄγρια, καὶ ἐν τοῖς κλάδοις αὐτοῦ κατῴκουν τὰ ὄρνεα τοῦ οὐρανοῦ, καὶ ἐξ αὐτοῦ ἐτρέφετο πᾶσα σάρξ.
ли́ствїе є҆гѡ̀ прекра́сное, и҆ пло́дъ є҆гѡ̀ мно́гъ, и҆ пи́ща всѣ́хъ въ не́мъ, и҆ под̾ ни́мъ вселѧ́хꙋсѧ всѝ ѕвѣ́рїе ди́вїи, и҆ въ вѣ́твехъ є҆гѡ̀ живѧ́хꙋ (всѧ̑) пти̑цы небє́сныѧ, и҆ ѿ негѡ̀ пита́шесѧ всѧ́ка пло́ть.
Good fortune often causes the general run of people to forget their benefactors, whereas it is necessity that recalls to mind those who have treated us well; and while the person in good health does not keep in mind the physician’s competence, on falling ill he or she remembers having that complaint before and returning to good health thanks to such and such a physician. So too Nebuchadnezzar: when he consigned those holy people to the fire, he did not remember Daniel’s favor; but when he later had a dream and felt alarm in his soul, he remembered Daniel’s wisdom and his recall and interpretation of the previous dream. Hence he said he had God’s Spirit and was capable of interpreting every mystery, and he requested him to make clear to him this dream as well, obscure as it was.
Commentary on Daniel 4:9-10
I beheld in the night vision upon my bed, and, behold, a watcher and an holy one came down from heaven and cried aloud, and thus he said,
ἐθεώρουν ἐν ὁράματι τῆς νυκτὸς ἐπὶ τῆς κοίτης μου, καὶ ἰδοὺ εἲρ καὶ ἅγιος ἀπ’ οὐρανοῦ κατέβη
Ви́дѣхъ во снѣ̀ но́щїю на ло́жи мое́мъ, и҆ сѐ, бо́дрый и҆ ст҃ы́й ѿ нб҃сѐ сни́де
Verse 10. "'I saw, and behold there was a tree in the midst of the earth, and its height was very great...'" It was not only of Nebuchadnezzar, King of the Chaldeans, but also of all impious men that the prophet says: "I beheld the impious man highly exalted and lifted up like the cedars of Lebanon" (Psalm 37:35). Such men are lifted up, not by the greatness of their virtues, but by their own pride; and for that reason they are cut down and fall into ruin. Therefore it is good to follow the teaching of our Lord in the Gospel: "Learn of Me, for I am meek and lowly in heart" (Matthew 11:29). But as for the fact that, according to Theodotion, he mentions his kutos or height - or else his kureia, as he himself later renders it, that is to say, his dominion (a word we have translated as "his appearance") - those same detractors of the historicity of this passage slanderously assert that Nebuchadnezzar's dominion never possessed the entire world. He did not rule over the Greeks or barbarians, or over all of the nations in the north and west, but only over the provinces of the East; that is to say, over Asia, not over Europe or Libya. Consequently all these slanders require to be understood as attributable to the devil, for actually we ourselves should accept all this as spoken by way of hyperbole, having in view the arrogance of the impious king, who in Isaiah (chap. 14) makes as great a boast as this, claiming that he possesses the very heaven itself, and the whole earth besides, as if it were a nest full of birds' eggs.
St. Jerome, Commentary on Daniel, CHAPTER FOUR
By the tree blessed Daniel said [Nebuchadnezzar] personally was depicted, and he said its height reached to heaven to suggest not the real tree but his thoughts and imaginings.… His [conceited attitude] is the reason he sees the height of the tree reaching to heaven; but since, so to say, he even had control of the whole world, he sees the tree trunk—that is, the extent of its breadth—expanding as far as the ends of the earth.
Commentary on Daniel 4:10-11
“Its top,” that is, of the tree, is his thoughts and the pride of his spirit. “Its foliage” is his army. “Its fruits” are his nobles. “The animals of the fields and the birds” are the nations and kingdoms that he has subdued. “From it all living beings were fed” are because the silver and gold that were for the benefit of people were coined by his mint. “A holy watcher” is one of the spiritual beings. “Its branches” is his dominion. “Its stumps and roots” is said because his sovereignty will last until his return. “With bands of iron and bronze in the grass of the field” are the words because when he is in the desert and feeds on vegetables, his sovereignty will stay with him in this manner, like something bound with iron and bronze.
Commentary on Daniel 4:11-15
Cut down the tree, and pluck off its branches, and shake off its leaves, and scatter its fruit: let the wild beasts be removed from under it, and the birds from its branches.
καὶ ἐφώνησεν ἐν ἰσχύϊ καὶ οὕτως εἶπε· ἐκκόψατε τὸ δένδρον καὶ ἐκτίλατε τοὺς κλάδους αὐτοῦ καὶ ἐκτινάξατε τὰ φύλλα αὐτοῦ καὶ διασκορπίσατε τὸν καρπὸν αὐτοῦ· σαλευθήτωσαν τὰ θηρία ὑποκάτωθεν αὐτοῦ καὶ τὰ ὄρνεα ἀπὸ τῶν κλάδων αὐτοῦ·
и҆ возгласѝ крѣ́пцѣ и҆ та́кѡ речѐ: посѣцы́те дре́во и҆ ѡ҆бі́йте вѣ̑тви є҆гѡ̀, и҆ ѿтрѧси́те ли́ствїе є҆гѡ̀ и҆ разсы́плите пло́дъ є҆гѡ̀, да позы́блютсѧ ѕвѣ́рїе под̾ ни́мъ и҆ пти̑цы съ вѣ́твїй є҆гѡ̀:
Only leave the stump of its roots in the earth, and [bind it] with an iron and brass band; and it shall lie in the grass that is without and in the dew of heaven, and its portion [shall be] with the wild beasts in the grass of the field.
πλὴν τὴν φυὴν τῶν ῥιζῶν αὐτοῦ ἐν τῇ γῇ ἐάσατε καὶ ἐν δεσμῷ σιδηρῷ καὶ χαλκῷ καὶ ἐν τῇ χλόῃ τῇ ἔξω, καὶ ἐν τῇ δρόσῳ τοῦ οὐρανοῦ κοιτασθήσεται, καὶ μετὰ τῶν θηρίων ἡ μερὶς αὐτοῦ ἐν τῷ χόρτῳ τῆς γῆς.
то́чїю ѿра́сль коре́нїѧ є҆гѡ̀ въ землѝ ѡ҆ста́вите, и҆ во ᲂу҆́зѣ желѣ́знѣ и҆ мѣ́днѣ, и҆ во ѕла́цѣ внѣ́шнемъ и҆ въ росѣ̀ небе́снѣй всели́тсѧ, и҆ со ѕвѣрьмѝ (ди́вїими) ча́сть є҆гѡ̀ во травѣ̀ земнѣ́й:
By “foliage” he refers to the visible splendor in apparel, throne, palace, warriors bearing shields and javelins, and foot soldiers, and by “fruit” to the tribute offered from all quarters.
Commentary on Daniel 4:12
Barbarians lived a wild life, whereas more reasonable and civilized people, rapid and uplifted in their thinking, continued to pass their life under his authority.
Commentary on Daniel 4:12
His heart shall be changed from that of man, and the heart of a wild beast shall be given to him; and seven times shall pass over him.
ἡ καρδία αὐτοῦ ἀπὸ τῶν ἀνθρώπων ἀλλοιωθήσεται, καὶ καρδία θηρίου δοθήσεται αὐτῷ, καὶ ἑπτὰ καιροὶ ἀλλαγήσονται ἐπ’ αὐτόν.
се́рдце є҆гѡ̀ ѿ человѣ̑къ и҆змѣни́тсѧ, и҆ се́рдце ѕвѣри́но да́стсѧ є҆мꙋ̀, и҆ се́дмь време́нъ и҆змѣнѧ́тсѧ над̾ ни́мъ:
13–14Verses 13, 14. "'And behold, a watchman and a holy one descended from heaven, and he cried out with a loud voice and spoke as follows: 'Cut down the tree and chop off its branches...'" Instead of "watchman" Theodotion uses the Chaldee word itself, hir, which is written with the three letters 'ayin, yodh, and resh. But it signifies the angels, because they ever keep watch and are prepared to carry out God's command. And so we too follow the example of the angels in their duties when we engage in frequent night-long vigils. Also it is said of the Lord: "He who keepeth Israel will neither slumber nor sleep" (Psalm 121:4). Lastly, we read a little later:
St. Jerome, Commentary on Daniel, CHAPTER FOUR
By eir he refers to the watcher, the meaning in Greek. By watcher he means an angel, thus bringing out its bodiless form: what is clad in a body is subject to sleeping, whereas what is rid of a body is superior to the need for sleeping. So he means, I saw an angel, bodiless in nature, who descended from heaven.
Commentary on Daniel 4:13
One who passes the night with thought of him makes of God a housemate; and one who earnestly desires the will of God will find the watchers on high to be his teachers.
On Ascetical Life 5:14
The matter is by the decree of the watcher, and the demand is a word of the holy ones; that the living may known that the Lord is most high [over] the kingdom of men, and he will give it to whomsoever he shall please, and will set up over it that which is set at nought of men.
διὰ συγκρίματος εἲρ ὁ λόγος, καὶ ρῆμα ἁγίων τὸ ἐπερώτημα, ἵνα γνῶσιν οἱ ζῶντες ὅτι Κύριός ἐστιν ὁ ὕψιστος τῆς βασιλείας τῶν ἀνθρώπων, καὶ ᾧ ἐὰν δόξῃ, δώσει αὐτὴν καὶ ἐξουδένωμα ἀνθρώπων ἀναστήσει ἐπ’ αὐτήν.
и҆зрече́нїемъ бо́драгѡ сло́во, и҆ глаго́лъ ст҃ы́хъ проше́нїе: да ᲂу҆вѣ́дѧтъ живꙋ́щїи, ꙗ҆́кѡ владѣ́етъ вы́шнїй ца́рствомъ человѣ́ческимъ, и҆ є҆мꙋ́же восхо́щетъ, да́стъ є҆̀, и҆ ᲂу҆ничтоже́нное человѣ́кѡвъ возста́витъ над̾ ни́мъ.
This is the vision which I king Nabuchodonosor saw: and do thou, Baltasar, declare the interpretation, for none of the wise men of my kingdom are able to shew me the interpretation of it: but thou, Daniel, art able; for the Holy Spirit of God is in thee.
τοῦτο τὸ ἐνύπνιον, ὃ εἶδον ἐγὼ Ναβουχοδονόσορ ὁ βασιλεύς, καὶ σύ, Βαλτάσαρ, τὸ σύγκριμα εἰπόν, ὅτι πάντες οἱ σοφοὶ τῆς βασιλείας μου οὐ δύνανται τὸ σύγκριμα αὐτοῦ δηλῶσαί μοι, σὺ δέ, Δανιήλ, δύνασαι, ὅτι πνεῦμα Θεοῦ ἅγιον ἐν σοί. -
Се́й со́нъ, є҆го́же ви́дѣхъ а҆́зъ навꙋходоно́соръ ца́рь: ты́ же, валтаса́ре, сказа́нїе є҆гѡ̀ повѣ́ждь, ꙗ҆́кѡ всѝ мꙋ́дрїи ца́рства моегѡ̀ не мо́гꙋтъ сказа́нїѧ є҆гѡ̀ повѣ́дати мнѣ̀, ты́ же, данїи́ле, мо́жеши, ꙗ҆́кѡ дх҃ъ бж҃їй ст҃ъ въ тебѣ̀.
Then Daniel, whose name is Baltasar, was amazed about one hour, and his thoughts troubled him. <And the king answered and said, Belteshazzar, let not the dream, or the interpretation, trouble thee.> And Baltasar answered and said, [My] lord, let the dream be to them that hate thee, and the interpretation of it to thine enemies.
Τότε Δανιήλ, οὗ τὸ ὄνομα Βαλτάσαρ, ἀπηνεώθη ὡσεὶ ὥραν μίαν, καὶ οἱ διαλογισμοὶ αὐτοῦ συνετάρασσον αὐτόν. καὶ ἀπεκρίθη ὁ βασιλεὺς καὶ εἶπεν· Βαλτάσαρ, τὸ ἐνύπνιον καὶ ἡ σύγκρισις μὴ κατασπευσάτω σε· καὶ ἀπεκρίθη Βαλτάσαρ καὶ εἶπε· κύριε, τὸ ἐνύπνιον ἔστω τοῖς μισοῦσί σε καὶ ἡ σύγκρισις αὐτοῦ τοῖς ἐχθροῖς σου.
Тогда̀ данїи́лъ, є҆мꙋ́же и҆́мѧ валтаса́ръ, ᲂу҆жасе́сѧ а҆́ки на є҆ди́нъ ча́съ, и҆ размышлє́нїѧ є҆гѡ̀ смꙋща́хꙋ є҆го̀. И҆ ѿвѣща̀ ца́рь и҆ речѐ: валтаса́ре, со́нъ мо́й и҆ сказа́нїе є҆гѡ̀ да не смꙋща́етъ тебѐ. И҆ ѿвѣща̀ валтаса́ръ и҆ речѐ: господи́не, да бꙋ́детъ со́нъ се́й ненави́дѧщымъ тѧ̀, и҆ сказа́нїе є҆гѡ̀ врагѡ́мъ твои̑мъ.
The tree which thou sawest, that grew large and strong, whose height reached to the sky and its extent to all the earth;
τὸ δένδρον, ὃ εἶδες τὸ μεγαλυνθὲν καὶ τὸ ἰσχυκός, οὗ τὸ ὕψος ἔφθανεν εἰς τὸν οὐρανὸν καὶ τὸ κῦτος αὐτοῦ εἰς πᾶσαν τὴν γῆν
Дре́во, є҆́же ви́дѣлъ є҆сѝ возвели́чившеесѧ и҆ ᲂу҆крѣпи́вшеесѧ, є҆гѡ́же высота̀ досѧза́ше до небесѐ и҆ величина̀ є҆гѡ̀ на всю̀ зе́млю,
Verse 17. "In the decision of the watchmen, i.e., the angels, lies the decree and the speech and the petition of the holy ones." Moreover it is both Greek and Latin usage to call the rainbow iris, because it is said to descend to earth in a multicolored arch.
St. Jerome, Commentary on Daniel, CHAPTER FOUR
This is what the angel means, that the fate of the tree will come to pass for this purpose, for everyone to know through this that there is one God, Lord and King, who appoints kings on the earth and entrusts the kingdom to whomever he wishes. In fact, to bring out his own authority, he appoints as king the one who is at one time the most insignificant and thought to be of no value and makes those of greatest rank obey him.
Commentary on Daniel 4:17
and whose leaves were flourishing, and its fruit abundant, (and it was meat for all; under it the wild beasts lodged, and the birds of the sky took shelter in its branches:)
καὶ τὰ φύλλα αὐτοῦ εὐθαλῆ καὶ ὁ καρπὸς αὐτοῦ πολὺς καὶ τροφὴ πᾶσιν ἐν αὐτῷ, ὑποκάτω αὐτοῦ κατῴκουν τὰ θηρία τὰ ἄγρια καὶ ἐν τοῖς κλάδοις αὐτοῦ κατεσκήνουν τὰ ὄρνεα τοῦ οὐρανοῦ,
и҆ ли́ствїе є҆гѡ̀ благоцвѣ́тное и҆ пло́дъ є҆гѡ̀ мно́гъ, и҆ пи́ща всѣ̑мъ въ не́мъ, под̾ ни́мъ живѧ́хꙋ ѕвѣ́рїе ди́вїи, и҆ въ вѣ́твехъ є҆гѡ̀ ᲂу҆гнѣздѧ́хꙋсѧ пти̑цы небє́сныѧ:
is thyself, O king; for thou art grown great and powerful, and thy greatness has increased and reached to heaven, and thy dominion to the ends of the earth.
σὺ εἶ, βασιλεῦ, ὅτι ἐμεγαλύνθης καὶ ἴσχυσας καὶ ἡ μεγαλωσύνη σου ἐμεγαλύνθη καὶ ἔφθασεν εἰς τὸν οὐρανὸν καὶ ἡ κυριεία σου εἰς τὰ πέρατα τῆς γῆς.
ты̀ є҆сѝ, царю̀, ꙗ҆́кѡ возвели́чилсѧ є҆сѝ и҆ ᲂу҆крѣпѣ́лъ, и҆ вели́чество твоѐ возвели́чисѧ и҆ досѧжѐ небесѐ, и҆ вла́сть твоѧ̀ до конє́цъ землѝ.
Daniel did not speak these words (“may the dream be for those who hate you”) … because he feared the majesty of the king or in order to flatter him and his fortune but either to show respect for the king and the worship of the vessels in the temple or for that general edict through which he [the king] repressed those who wanted to scorn the divine name in their actions or words.
Commentary on Daniel 4:19
Verse 19. "Then Daniel, whose name was Belteshazzar, began quietly to meditate by himself for about an hour, and his meditations greatly troubled him. And the king answered and said, 'Belteshazzar, let not the dream or its interpretation disturb you.' Belteshazzar answered and said..." Daniel silently understood that the dream was directed against the king, and the pallor of his countenance showed forth the fear in his heart, and he felt sorry for the man who had conferred upon him the greatest of honor. And to avoid all appearance of taunting the king or glorying over him as an enemy, he only told him what he understood of the matter after he had begged to be excused.
"'My lord, may this dream apply to those who hate thee, and its interpretation to thy foes.'" And so Nebuchadnezzar, seeing that Daniel was afraid of appearing to speak something of ill omen and against the king's interest, urged him to speak out plainly and truly what he understood of the matter without any apprehension.
St. Jerome, Commentary on Daniel, CHAPTER FOUR
And whereas the king saw a watcher and a holy one coming down from heaven, and he said, Strip the tree, and destroy it; only leave the stump of its roots in the ground, and [bind it] with a band of iron and brass; and it shall lie in the grass that is without, and in the dew of heaven, and its portion shall be with wild beasts, until seven times have passed over it;
καὶ ὅτι εἶδεν ὁ βασιλεὺς εἲρ καὶ ἅγιον καταβαίνοντα ἀπὸ τοῦ οὐρανοῦ, καὶ εἶπεν· ἐκτίλατε τὸ δένδρον καὶ διαφθείρατε αὐτό, πλὴν τὴν φυὴν τῶν ριζῶν αὐτοῦ ἐν τῇ γῇ ἐάσατε καὶ ἐν δεσμῷ σιδηρῷ καὶ ἐν χαλκῷ καὶ ἐν τῇ χλόῃ τῇ ἔξω, καὶ ἐν τῇ δρόσῳ τοῦ οὐρανοῦ αὐλισθήσεται, καὶ μετὰ θηρίων ἀγρίων ἡ μερὶς αὐτοῦ, ἕως οὗ ἑπτὰ καιροὶ ἀλλοιωθῶσιν ἐπ’ αὐτόν,
И҆ ꙗ҆́кѡ ви́дѣ ца́рь бо́драго и҆ ст҃а́го сходѧ́ща съ небесѐ, и҆ речѐ: посѣцы́те дре́во и҆ разсы́плите є҆̀, то́чїю прониче́нїе коре́нїѧ є҆гѡ̀ въ землѝ ѡ҆ста́вите, и҆ во ᲂу҆́зѣ желѣ́знѣ и҆ мѣ́дѧнѣ и҆ во ѕла́цѣ внѣ́шнемъ и҆ въ росѣ̀ небе́снѣй водвори́тсѧ, и҆ со ѕвѣрьмѝ ди́вїими ча́сть є҆гѡ̀, до́ндеже се́дмь време́нъ премѣнѧ́тсѧ над̾ ни́мъ:
Verse 20. "'The lofty and vigorous tree which thou sawest, the height of which reached the heavens...'" He explains the truth without insulting the king, so as to avoid appearing to charge the king with sinful pride, but rather with overweening greatness.
St. Jerome, Commentary on Daniel, CHAPTER FOUR
Daniel’s wisdom is worth admiring: he did not say simply, the big tree, but grown to great size and strength—in other words, instead of being great from the beginning, you became great gradually, and instead of having strength from the outset, you gradually acquired it. Hence he goes further, “Because you have grown great and strong, your greatness has increased, you reach to heaven and your lordship to the ends of the earth.” It was very fitting and appropriate for him to relate these things to heaven and earth: he said his lordship had reached the ends of the earth, that is, his authority, whereas it was not yet his lordship that had reached to heaven but his imaginings.
Commentary on Daniel 4:20-22
this is the interpretation of it, O king, and it is a decree of the Most High, which has come upon my lord the king.
τοῦτο ἡ σύγκρισις αὐτοῦ, βασιλεῦ. καὶ σύγκριμα ῾Υψίστου ἐστίν, ὃ ἔφθασεν ἐπὶ τὸν κύριόν μου τὸν βασιλέα,
сїѐ сказа́нїе є҆гѡ̀, царю̀, и҆ и҆зрече́нїе вы́шнѧгѡ є҆́сть, є҆́же приспѣ̀ на господи́на моего̀ царѧ̀:
And they shall drive thee forth from men, and thy dwelling shall be with wild beasts, and they shall feed thee with grass as an ox, and thou shall have thy lodging under the dew of heaven, and seven times shall pass over thee, until thou known that the Most High is Lord of the kingdom of men, and will give it to whom he shall please.
καὶ σὲ ἐκδιώξουσιν ἀπὸ τῶν ἀνθρώπων, καὶ μετὰ θηρίων ἀγρίων ἔσται ἡ κατοικία σου, καὶ χόρτον ὡς βοῦν ψωμιοῦσί σε καὶ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ αὐλισθήσῃ, καὶ ἑπτὰ καιροὶ ἀλλαγήσονται ἐπὶ σέ, ἕως οὗ γνῷς ὅτι κυριεύει ὁ ῞Υψιστος τῆς βασιλείας τῶν ἀνθρώπων, καὶ ᾧ ἂν δόξῃ, δώσει αὐτήν.
и҆зженꙋ́тъ тѧ̀ ѿ человѣ̑къ, и҆ съ ди́вїими ѕвѣрьмѝ бꙋ́детъ житїѐ твоѐ, и҆ траво́ю а҆́ки вола̀ напита́ютъ тѧ̀, и҆ ѿ росы̀ небе́сныѧ тѣ́ло твоѐ ѡ҆роси́тсѧ, и҆ се́дмь време́нъ и҆змѣнѧ́тсѧ над̾ тобо́ю, до́ндеже ᲂу҆вѣ́си, ꙗ҆́кѡ владѣ́етъ вы́шнїй ца́рствомъ человѣ́ческимъ, и҆ є҆мꙋ́же восхо́щетъ, да́стъ є҆̀.
And whereas they said, Leave the stumps of the roots of the tree; thy kingdom abides [sure] to thee from the time that thou shalt know the power of the heavens.
καὶ ὅτι εἶπαν· ἐάσατε τὴν φυὴν τῶν ριζῶν τοῦ δένδρου, ἡ βασιλεία σου σοὶ μενεῖ, ἀφ’ ἧς ἂν γνῷς τὴν ἐξουσίαν τὴν οὐράνιον.
А҆ є҆́же речѐ: ѡ҆ста́вите прониче́нїе коре́нїѧ дре́ва (въ землѝ): ца́рство твоѐ тебѣ̀ бꙋ́детъ, ѿне́лѣже ᲂу҆вѣ́си вла́сть нбⷭ҇нꙋю.
Verse 23. "'Let him be bound with iron and with brass in the grass out of doors, and let him be sprinkled with dew of heaven, and let his feeding be with the wild beasts, until seven times pass over him.'" It was also written to the same effect above. And so those who object to the historicity of the narrative ask us how Nebuchadnezzar would have been bound with chains of iron and brass, or who would have bound him or tied him up with fetters. Yet it is very clear that all maniacs are bound with chains to keep them from destroying themselves or attacking others with weapons.
St. Jerome, Commentary on Daniel, CHAPTER FOUR
Therefore, O king, let my counsel please thee, and atone for thy sins by alms, and [thine] iniquities by compassion on the poor: it may be God will be long-suffering to thy trespasses.
διὰ τοῦτο, βασιλεῦ, ἡ βουλή μου ἀρεσάτω σοι καὶ τὰς ἁμαρτίας σου ἐν ἐλεημοσύναις λύτρωσαι καὶ τὰς ἀδικίας ἐν οἰκτιρμοῖς πενήτων· ἴσως ἔσται μακρόθυμος τοῖς παραπτώμασί σου ὁ Θεός. -
Сегѡ̀ ра́ди, царю̀ совѣ́тъ мо́й да бꙋ́детъ тебѣ̀ ᲂу҆го́денъ, и҆ грѣхѝ твоѧ̑ ми́лостынѧми и҆скꙋпѝ и҆ непра̑вды твоѧ̑ щедро́тами ᲂу҆бо́гихъ: не́гли бꙋ́детъ долготерпѣли́въ грѣхѡ́мъ твои̑мъ бг҃ъ.
24–25Verses 24, 25. "'This is the interpretation of the sentence of the Most High which has come upon my lord the king. They shall cast thee forth from among men and thy habitation shall be with cattle and wild beasts...'" Daniel moderates the severity of the sentence by complimentary language, so that (variant: and) after he has first set forth the harsher aspects, he may moderate the king's alarm by assurances of the kindlier treatment to follow. He draws the final inference:
St. Jerome, Commentary on Daniel, CHAPTER FOUR
At this point it is possible to learn the value of the apostolic teaching, “Let every person be subject to the governing authorities”; blessed Daniel, note, calls the impious king “lord” and, influenced by the norm of authority, he adopts the appropriate titles, and he gives a glimpse of the truth of the dream, distressing though it is.
Commentary on Daniel 4:23-24
Often, when means are abundant, and many things can be done for subordinates to admire, the mind exalts itself in thought, and fully provokes to itself the anger of the judge, though not breaking out in overt acts of iniquity. For he who judges is within; that which is judged is within. When, then, in heart we transgress, what we are doing within ourselves is hidden from men, but yet in the eyes of the judge we sin. For neither did the King of Babylon then first stand guilty of elation when he came to utter words of elation, inasmuch as even before, when he had given no utterance to his elation, he heard the sentence of reprobation from the prophet's mouth. For he had already wiped off the fault of the pride he had been guilty of, when he proclaimed to all the nations under him the omnipotent God whom he found himself to have offended. But after this, elevated by the success of his dominion, and rejoicing in having done great things, he first preferred himself to all in thought, and afterwards, still vain-glorious, said, "Is not this great Babylon, that I have built for the house of the kingdom, and in the might of my power, and for the honour of my majesty?" Which utterance of his, as we see, fell openly under the vengeance of the wrath which his hidden elation kindled. For the strict judge first sees invisibly what he afterwards reproves by publicly smiting it. Hence him He turned even into an irrational animal, separated him from human society, changed his mind and joined him to the beasts of the field, that in obviously strict and just judgment he who had esteemed himself great beyond men should lose even his being as a man.
The Book of Pastoral Rule, Part 1, Chapter 4
All these things came upon king Nabuchodonosor.
Ταῦτα πάντα ἔφθασεν ἐπὶ Ναβουχοδονόσορ τὸν βασιλέα.
Сїѧ̑ всѧ̑ постиго́ша навꙋходоно́сора царѧ̀.
Now, while some commentators claimed the “seven times” are seven years, others said three and a half. The divine Scripture, in fact, divides the year not into four seasons but into two more generic parts, winter and summer; so seven divisions of that kind amount to three and a half years. You will spend such a length of time in misfortune.
Commentary on Daniel 4:25
God will take from you even human reason and will make you resemble the beasts so that you may learn from experience what is human and what is God, what is human fortune and what is divine kingship, and the fact that it is impossible to attain it unless God wishes.
Commentary on Daniel 4:25
After a twelvemonth, as he walked in his palace in Babylon,
μετὰ δωδεκάμηνον ἐπὶ τῷ ναῷ τῆς βασιλείας αὐτοῦ ἐν Βαβυλῶνι περιπατῶν
По двоюна́десѧти мцⷭ҇ѣхъ въ домꙋ̀ ца́рства своегѡ̀, въ вавѷлѡ́нѣ бѣ̀ ходѧ̀,
The remedies for propitiating God have been given in the words of God; divine instructions have taught that God is satisfied by just works, that sins are cleansed by the merits of mercy.… The Holy Spirit declares in the Psalms, saying, “Blessed is the one who thinks of the needy and the poor; the Lord will save him in the evil day.” Mindful of these teachings, Daniel, when king Nebuchadnezzar, being frightened by an unfavorable dream, was worried, gave a remedy for averting evils by obtaining divine help.… When the king did not obey him, he suffered the misfortunes and trouble that he had seen, which he might have escaped and avoided, if he had redeemed his sins by almsgiving. The angel Raphael also testifies likewise and urges that almsgiving be practiced freely and generously, saying, “Prayer is good with fasting and alms, for alms delivers from death, and it purges away sin.” He shows that our prayers and fasting are of less avail, unless they are aided by almsgiving. The angel reveals and manifests and certifies that our petitions become effective by almsgiving, that life is redeemed from dangers by almsgiving, that souls are delivered from death by almsgiving.
Treatise VIII. On Works and Alms 5
Do you wish that I should speak of the ways of repentance? They are many and various and different, and all lead to heaven … a fourth way is almsgiving. For Daniel said to Nebuchadnezzar, when he had come to all kinds of evil and had entered on all impiety, “O king, let my counsel be acceptable to you.” … What could be compared with this act of compassion? After countless sins, after so many transgressions, he is promised that he will be reconciled with him whom he has had conflict with if only he will show kindness to his own fellow servants.… So we have shown you five ways to repentance: first the condemnation of sins, next the forgiveness of our neighbor’s sins, third that which comes of prayer, fourth that which comes of almsgiving, fifth that which comes of humility. Do not then be lazy, but walk in this day by day.
Concerning the Power of Demons, Homily 2:6
Do you not see that when the prophet [Daniel] gave that excellent advice to Nebuchadnezzar, he did not merely consider the poor; but what?… Give up your wealth not that others may be fed but that you may escape punishment. And Christ says, “Go and sell what you possess, and give it to the poor … and come follow me.” … Virginity and fasting and lying on the ground are more difficult than this, but nothing is so strong and powerful to extinguish the fire of our sins as almsgiving. It is greater than all other virtues. It places the lover of it by the side of the king, and justly.… Almsgiving extends to all and embraces the members of Christ, and actions that extend their effects to many are far greater than those that are confined to one. Almsgiving is the mother of love, of that love which is the characteristic of Christianity, which is greater than all miracles by which the disciples of Christ are made plain. It is the medicine of our sins, the cleansing of the filth of our souls, the ladder fixed to heaven; it binds together the body of Christ.
Homilies on Titus 6
Verse 26. "'Thy kingdom shall remain unto thee, after thou shalt have acknowledged that power belongs to Heaven.'" Those who contest the historicity of this incident and would have it that the devil's original position of honor will be restored to him, make capital of this passage, on the ground that after Nebuchadnezzar has during the seven-year cycle endured torments and bestialization, feeding upon grass and hay, he makes a confession of the Lord and becomes the person he was before. But they are bound to answer the question how it can be consistent for the angels who have never fallen to have someone rule over them once more who has only through repentance been restored to favor.
St. Jerome, Commentary on Daniel, CHAPTER FOUR
It is written, as I reminded you a short while ago, “O king, let my counsel be acceptable to you.” … And there are many other teachings in the divine writings that show how much almsgiving and deeds of charity avail for extinguishing and wiping out sins. Accordingly, to those whom he is going to condemn—no, first, on the contrary to those whom he is going to reward with crowns, he is going to impute nothing but their acts of charity, as though to say, “It would be difficult, if I examined you closely, and weighed you in the balance and thoroughly scrutinized your deeds, for me not to find reasons to condemn you; but, ‘Go into the kingdom; for I was hungry and you gave me to eat.’ So you are not going into the kingdom because you never sinned, but because you redeemed your sins with alms deeds.”
Sermon 389:5
Having foretold the future in this way, [Daniel] offers exhortation and excellent advice and applies a remedy suited to the wound … “compassion for the poor.” In this he implies the insatiable cruelty with which [Nebuchadnezzar] treated his subjects. Do you wish, he asks, to receive lovingkindness? Give evidence of it to those who share the same nature as you; this is the way you will persuade the judge to cancel his threat and leave it unfulfilled.
Commentary on Daniel 4:26, 27
the king answered and said, Is not this great Babylon, which I have built for a royal residence, by the might of my power, for the honour of my glory?
ἀπεκρίθη ὁ βασιλεὺς καὶ εἶπεν· οὐχ αὕτη ἐστὶ Βαβυλὼν ἡ μεγάλη, ἣν ἐγὼ ᾠκοδόμησα εἰς οἶκον βασιλείας ἐν τῷ κράτει τῆς ἰσχύος μου εἰς τιμὴν τῆς δόξης μου;
ѿвѣща̀ ца́рь и҆ речѐ: нѣ́сть ли се́й вавѷлѡ́нъ вели́кїй, є҆го́же а҆́зъ согради́хъ въ до́мъ ца́рства, въ держа́вѣ крѣ́пости моеѧ̀, въ че́сть сла́вы моеѧ̀;
Verse 27. "'Wherefore, O king, let my counsel meet with thy favor, and make up for thy sins by deeds of charity, and thine iniquities by showing mercy to the poor. Perhaps God will forgive thy transgressions.'" Since he had previously pronounced the sentence of God, which of course cannot be altered, how could he exhort the king to deeds of charity and acts of mercy towards the poor? This difficulty is easily solved by reference to the example of King Hezekiah, who Isaiah had said was going to die (Isaiah 38:1); and again, to the example of the Ninevites, to whom it was said: "Yet forty days, and Nineveh shall be destroyed" (Jonah 3:4). And yet the sentence of God was changed in response to the prayers of Hezekiah and the city of Nineveh, not by any means because of the ineffectualness of the judgment itself but because of the conversion of those who merited pardon. Morever in Jeremiah God states that He threatens evil for the nation (Jeremiah 18:7-8), but if it does that which is good, He will alter His threats to bestow mercy. Again, He affirms that He directs His promises to the man who does good; and if the same man thereafter works evil, He says that He changes His decision, not with regard to the men themselves, but with regard to their works which have thus changed in character. For after all, God is not angered at men but at their sins; and when no sins inhere in a man, God by no means inflicts a punishment which has been commuted. In other words, let us say that Nebuchadnezzar performed deeds of mercy toward the poor in accordance with Daniel's advice, and for that reason the sentence against him was delayed of execution for twelve months. But because he afterwards while walking about in his palace at Babylon said boastingly: "Is this not the great Babylon which I myself have built up as a home for the king by the might of my power and the glory of my name?" therefore he lost the virtue of his charitableness by reason of the wickedness of his pride.
"It may be that God will forgive thy sins." In view of the fact that the blessed Daniel, foreknowing the future as he did, had doubts concerning God's decision, it is very rash on the part of those who boldly promise pardon to sinners. And yet it should be recognized that indulgence was promised to Nebuchadnezzar in return, as long as he wrought good works. Much more, then, is it promised to other men who have committed less grievous sins than he. We read in Jeremiah also of God's direction to the people of the Jews, that they should pray for the Babylonians, inasmuch as the peace of the captives was bound up with the peace of the captors themselves (Jeremiah 29:7).
St. Jerome, Commentary on Daniel, CHAPTER FOUR
While the word was yet in the king’s mouth, there came a voice from heaven, [saying], To thee, king Nabuchodonosor, they say, The kingdom has departed from thee.
ἔτι τοῦ λόγου ἐν τῷ στόματι τοῦ βασιλέως ὄντος, φωνὴ ἀπ’ οὐρανοῦ ἐγένετο· σοὶ λέγουσι, Ναβουχοδονόσορ βασιλεῦ, ἡ βασιλεία παρῆλθεν ἀπὸ σοῦ,
Є҆щѐ сло́вꙋ сꙋ́щꙋ во ᲂу҆стѣ́хъ царѧ̀, гла́съ съ небесѐ бы́сть: тебѣ̀ гл҃етсѧ, навꙋходоно́соре царю̀: ца́рство твоѐ пре́йде ѿ тебє̀,
And they [shall] drive thee from men, and thy dwelling shall be with the wild beasts of the field, and they shall feed thee with grass as an ox: and seven times shall pass over thee, until thou know that the Most High is Lord of the kingdom of men, and he will give it to whomsoever he shall please.
καὶ ἀπὸ τῶν ἀνθρώπων σέ ἐκδιώξουσι, καὶ μετὰ θηρίων ἀγρίων ἡ κατοικία σου καὶ χόρτον ὡς βοῦν ψωμιοῦσί σε, καὶ ἑπτὰ καιροὶ ἀλλαγήσονται ἐπὶ σέ, ἕως οὗ γνῷς, ὅτι κυριεύει ὁ ῞Υψιστος τῆς βασιλείας τῶν ἀνθρώπων, καὶ ᾧ ἂν δόξῃ, δώσει αὐτήν.
и҆ ѿ человѣ̑къ ѿженꙋ́тъ тѧ̀, и҆ со ѕвѣрьмѝ ди́вїими житїѐ твоѐ, и҆ траво́ю а҆́ки вола̀ напита́ютъ тѧ̀ и҆ се́дмь време́нъ и҆змѣнѧ́тсѧ на тебѣ̀, до́ндеже ᲂу҆вѣ́си, ꙗ҆́кѡ владѣ́етъ вы́шнїй ца́рствомъ человѣ́ческимъ, и҆ є҆мꙋ́же восхо́щетъ, да́стъ є҆̀.
The text then conveys also the span of divine longsuffering: after the passage of twelve months the threat in the prophecy reached its factual conclusion. Though given such a length of time to repent, he failed to meet the deadline for repentance; it would be of him that blessed Paul spoke, “Do you despise the riches of his kindness, forbearance and longsuffering? Are you unaware that the kindness of God leads you to repentance? In your hard and impenitent heart, however, you are storing up wrath for yourselves on the day of wrath, revelation and right judgment by God, who will render to everyone according to each one’s works: eternal life to those who by perseverance in good works seek glory and honor and immortality, while anger and wrath will come to those who in self-seeking do not obey the truth but obey iniquity. There will be tribulation and distress for every person guilty of evildoing.”
Commentary on Daniel 4:27
In the same hour the word was fulfilled upon Nabuchodonosor: and he was driven forth from men, and he ate grass as an ox, and his body was bathed with the dew of heaven, until his hairs were grown like lions’ [hairs], and his nails as birds’ [claws].
αὐτῇ τῇ ὥρᾳ ὁ λόγος συνετελέσθη ἐπὶ Ναβουχοδονόσορ, καὶ ἀπὸ τῶν ἀνθρώπων ἐξεδιώχθη καὶ χόρτον ὡς βοῦς ἤσθιε, καὶ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ τὸ σῶμα αὐτοῦ ἐβάφη, ἕως οὗ αἱ τρίχες αὐτοῦ ὡς λεόντων ἐμεγαλύνθησαν καὶ οἱ ὄνυχες αὐτοῦ ὡς ὀρνέων. -
Въ то́й ча́съ сло́во сконча́сѧ на царѝ навꙋходоно́сорѣ, и҆ ѿ человѣ̑къ ѿгна́сѧ, и҆ травꙋ̀ а҆́ки во́лъ ꙗ҆дѧ́ше, и҆ ѿ росы̀ небе́сныѧ тѣ́ло є҆гѡ̀ ѡ҆роси́сѧ, до́ндеже вла́си є҆мꙋ̀ ꙗ҆́кѡ львꙋ̀ возрасто́ша и҆ нѡ́гти є҆мꙋ̀ а҆́ки пти́цамъ.
Then the king became even more insolent, even as God was patient and had shown magnanimity by endeavoring to lead him to repentance. And as he walked on the terrace of the royal house and looked around over his fortune, he said, “Where became of all those sad omens by which the saint had meant to frighten me? I certainly rule Babylon, which I made magnificent.”
Commentary on Daniel 4:30
And at the end of the time I Nabuchodonosor lifted up mine eyes to heaven, and my reason returned to me, and I blessed the Most High, and praised him that lives for ever, and gave [him] glory; for his dominion is an everlasting dominion, and his kingdom [lasts] to all generations:
Καὶ μετὰ τὸ τέλος τῶν ἡμερῶν ἐγὼ Ναβουχοδονόσορ τοὺς ὀφθαλμούς μου εἰς τὸν οὐρανὸν ἀνέλαβον, καὶ αἱ φρένες μου ἐπ’ ἐμὲ ἐπεστράφησαν, καὶ τῷ ῾Υψίστῳ ηὐλόγησα καὶ τῷ ζῶντι εἰς τὸν αἰῶνα ᾔνεσα καὶ ἐδόξασα, ὅτι ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος καὶ ἡ βασιλεία αὐτοῦ εἰς γενεὰν καὶ γενεάν,
И҆ по сконча́нїи тѣ́хъ дні́й, а҆́зъ навꙋходоно́соръ ѻ҆́чи своѝ на не́бо воздви́гъ, и҆ ᲂу҆́мъ мо́й ко мнѣ̀ возврати́сѧ, и҆ вы́шнѧго благослови́хъ, и҆ живꙋ́щаго во вѣ́ки похвали́хъ и҆ просла́вихъ, ꙗ҆́кѡ вла́сть є҆гѡ̀ вла́сть вѣ́чна, и҆ црⷭ҇тво є҆гѡ̀ въ ро́ды и҆ ро́ды,
31–32Verses 31, 32. "While the saying was yet in the king's mouth, a voice from heaven assailed him: 'King Nebuchadnezzar, to thee it is spoken, thy kingdom shall pass away (variant reading: is passing away) from thee and they shall cast thee forth from among mankind.'" His arrogant boasting is immediately punished by the Lord. For this reason the execution of the sentence is not delayed, lest mercy towards the poor seem to have profited him not at all. But as soon as he has spoken in pride, he straightway loses the kingdom which had been reserved for him on account of his works of charity.
"...until thou dost recognize that the Most High reigns in the kingdom of men." In misery it comes as a great consolation to know, when one is in a painful situation, that a more favorable future will ensue. Yet Nebuchadnezzar's fury and madness were so pronounced that in time of affliction he would not have remembered the blessings which God had promised him.
St. Jerome, Commentary on Daniel, CHAPTER FOUR
Since he dreamed of going up to heaven, he received the verdict from there; and since he was not satisfied with the palace here below, and instead at the same time he insanely hankered after one on high, he was deprived of the one here below; in his wish to snatch heaven he was driven also from earth.
Commentary on Daniel 4:31
and all the inhabitants of the earth are reputed as nothing: and he does according to his will in the army of heaven, and among the inhabitants of the earth: and there is none who shall withstand his power, and say to him, What has thou done?
καὶ πάντες οἱ κατοικοῦντες τὴν γῆν ὡς οὐδὲν ἐλογίσθησαν, καὶ κατὰ τὸ θέλημα αὐτοῦ ποιεῖ ἐν τῇ δυνάμει τοῦ οὐρανοῦ καὶ ἐν τῇ κατοικίᾳ τῆς γῆς, καὶ οὐκ ἔστιν ὃς ἀντιποιήσεται τῇ χειρὶ αὐτοῦ καὶ ἐρεῖ αὐτῷ· τί ἐποίησας;
и҆ всѝ живꙋ́щїи на землѝ ни во что́же вмѣни́шасѧ, и҆ по во́ли свое́й твори́тъ въ си́лѣ нбⷭ҇нѣй и҆ въ селе́нїи земнѣ́мъ: и҆ нѣ́сть, и҆́же воспроти́витсѧ рꙋцѣ̀ є҆гѡ̀ и҆ рече́тъ є҆мꙋ̀: что̀ сотвори́лъ є҆сѝ;
At the same time my reason returned to me, and I came to the honour of my kingdom; and my [natural] form returned to me, and my princes, and my nobles, sought me, and I was established in my kingdom, and more abundant majesty was added to me.
αὐτῷ τῷ καιρῷ αἱ φρένες μου ἐπεστράφησαν ἐπ’ ἐμέ, καὶ εἰς τὴν τιμὴν τῆς βασιλείας μου ἦλθον, καὶ ἡ μορφή μου ἐπέστρεψεν ἐπ’ ἐμέ, καὶ οἱ τύραννοί μου καὶ οἱ μεγιστᾶνές μου ἐζήτουν με, καὶ ἐπὶ τὴν βασιλείαν μου ἐκραταιώθην, καὶ μεγαλωσύνη περισσοτέρα προσετέθη μοι.
Въ то̀ вре́мѧ ᲂу҆́мъ мо́й возврати́сѧ ко мнѣ̀, и҆ въ че́сть ца́рства моегѡ̀ прїидо́хъ, и҆ зра́къ мо́й возврати́сѧ ко мнѣ̀, и҆ нача̑льницы моѝ и҆ вельмѡ́жи моѝ и҆ска́хꙋ менѐ: и҆ въ ца́рствѣ мое́мъ ᲂу҆тверди́хсѧ, и҆ вели́чество и҆з̾ѻби́льнѣе приложи́сѧ мнѣ̀.
By all this it suggested his condition of neglect and carelessness: bereft of divine providence, he was not even a recipient of care from his own—wife, children and family; instead, like a wild animal he kept frequenting uninhabited places, filling his stomach with the food of brute beasts.
Commentary on Daniel 4:33
Now therefore I Nabuchodonosor praise and greatly exalt and glorify the King of heaven; for all his works are true, and his paths are judgment: and all that walk in pride he is able to abase.
νῦν οὖν ἐγὼ Ναβουχοδονόσορ αἰνῶ καὶ ὑπερυψῶ καὶ δοξάζω τὸν βασιλέα τοῦ οὐρανοῦ, ὅτι πάντα τὰ ἔργα αὐτοῦ ἀληθινὰ καὶ αἱ τρίβοι αὐτοῦ κρίσεις, καὶ πάντας τοὺς πορευομένους ἐν ὑπερηφανίᾳ δύναται ταπεινῶσαι.
Нн҃ѣ ᲂу҆̀бо а҆́зъ навꙋходоно́соръ хвалю̀ и҆ превозношꙋ̀ и҆ сла́влю цр҃ѧ̀ нбⷭ҇наго, ꙗ҆́кѡ всѧ̑ дѣла̀ є҆гѡ̀ и҆́стинна, и҆ пꙋтїѐ є҆гѡ̀ сꙋдьбы̑, и҆ всѧ̑ ходѧ́щыѧ въ го́рдости мо́жетъ смири́ти.
“My reason returned to me,” that is, I was made again master of my own mind, and certainly returned to my senses. “I blessed the Most High, who does what he wills,” that is, who with his divinity and will rules and administrates not only the affairs of human beings, whom he fashioned from clay, but also those of the spiritual powers, whom he placed in heaven.
Commentary on Daniel 4:34
Verse 34. "'I, Nebuchadnezzar, lifted mine eyes toward heaven, and my intelligence returned to me.'" Had he not raised his eyes towards heaven, he would not have regained his former intelligence. Moreover, when he says that his intelligence returned to him, he shows that he had lost not his outward appearance but only his mind.
"'And His kingdom is from generation to generation.'" If we accept this expression in the Scriptures, "From generation to generation," as simply for what it is, then it unquestionably means "for all time to come." But if, on the other hand, "generation and generation" signifies (as we have often asserted) two generations, that of the Law and that of the Gospel, the question comes up as to how Nebuchadnezzar would have known of the unrevealed secrets ("sacraments") of God. But perhaps we might say this, that after he raised his eyes towards heaven and received back his former estate and exalted and blessed the ever-living God, he would not have failed to know this secret also.
St. Jerome, Commentary on Daniel, CHAPTER FOUR
I Nabuchodonosor was thriving in my house, and prospering.
ΕΓΩ Ναβουχοδονόσορ εὐθηνῶν ἤμην ἐν τῷ οἴκῳ μου καὶ εὐθαλῶν.
А҆́зъ навꙋходоно́соръ ѡ҆би́лꙋѧй бѣ́хъ въ домꙋ̀ мое́мъ и҆ благоцвѣты́й на престо́лѣ мое́мъ: