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■ 다니엘 4장
1. 느부갓네살 왕은 천하에 거하는 백성들과 나라들과 각 방언하는 자에게 조서하노라 원하노니 너희에게 많은 평강이 있을지어다
Nebuchadnezzar the king , unto all people , nations , and languages , that dwell in all the earth ; Peace be multiplied unto you.
2. 지극히 높으신 하나님이 내게 행하신 이적과 기사를 내가 알게 하기를 즐겨하노라
I thought it good to shew the signs and wonders that the high God hath wrought toward me.
3. 크도다 그 이적이여 능하도다 그 기사여 그 나라는 영원한 나라요 그 권병은 대대에 이르리로다
How great are his signs ! and how mighty are his wonders ! his kingdom is an everlasting kingdom , and his dominion is from generation to generation .
4. 나 느부갓네살이 내 집에 편히 있으며 내 궁에서 평강할 때에
I Nebuchadnezzar was at rest in mine house , and flourishing in my palace :
5. 한 꿈을 꾸고 그로 인하여 두려워하였으되 곧 내 침상에서 생각하는 것과 뇌 속으로 받은 이상을 인하여 번민하였었노라
I saw a dream which made me afraid , and the thoughts upon my bed and the visions of my head troubled me.
6. 이러므로 내가 명을 내려 바벨론 모든 박사를 내 앞으로 불러다가 그 꿈의 해석을 내게 알게 하라 하매
Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream .
7. 박수와 술객과 갈대아 술사와 점장이가 들어왔기로 내가 그 꿈을 그들에게 고하였으나 그들이 그 해석을 내게 알게 하지 못하였느니라
Then came in the magicians , the astrologers , the Chaldeans , and the soothsayers : and I told the dream before them; but they did not make known unto me the interpretation thereof.
8. 그 후에 다니엘이 내 앞에 들어왔으니 그는 내 신의 이름을 좇아 벨드사살이라 이름한 자요 그의 안에는 거룩한 신들의 영이 있는 자라 내가 그에게 꿈을 고하여 가로되
But at the last Daniel came in before me , whose name was Belteshazzar , according to the name of my god , and in whom is the spirit of the holy gods : and before him I told the dream , saying,
9. 박수장 벨드사살아 네 안에는 거룩한 신들의 영이 있은즉 아무 은밀한 것이라도 네게는 어려울 것이 없는 줄을 내가 아노니 내 꿈에 본 이상의 해석을 내게 고하라
O Belteshazzar , master of the magicians , because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen , and the interpretation thereof.
10. 내가 침상에서 나의 뇌 속으로 받은 이상이 이러하니라 내가 본즉 땅의 중앙에 한 나무가 있는데 고가 높더니
Thus were the visions of mine head in my bed ; I saw , and behold a tree in the midst of the earth , and the height thereof was great .
11. 그 나무가 자라서 견고하여지고 그 고는 하늘에 닿았으니 땅 끝에서도 보이겠고
The tree grew , and was strong , and the height thereof reached unto heaven , and the sight thereof to the end of all the earth :
12. 그 잎사귀는 아름답고 그 열매는 많아서 만민의 식물이 될 만하고 들짐승이 그 그늘에 있으며 공중에 나는 새는 그 가지에 깃들이고 무릇 혈기 있는 자가 거기서 식물을 얻더라
The leaves thereof were fair , and the fruit thereof much , and in it was meat for all : the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it .
13. 내가 침상에서 뇌 속으로 받은 이상 가운데 또 본즉 한 순찰자, 한 거룩한 자가 하늘에서 내려왔는데
I saw in the visions of my head upon my bed , and, behold , a watcher and an holy one came down from heaven ;
14. 그가 소리 질러 외쳐서 이처럼 이르기를 그 나무를 베고 그 가지를 찍고 그 잎사귀를 떨고 그 열매를 헤치고 짐승들로 그 아래서 떠나게 하고 새들을 그 가지에서 쫓아내라
He cried aloud , and said thus , Hew down the tree , and cut off his branches , shake off his leaves , and scatter his fruit : let the beasts get away from under it , and the fowls from his branches :
15. 그러나 그 뿌리의 그루터기를 땅에 남겨두고 철과 놋줄로 동이고 그것으로 들 청초 가운데 있게 하라 그것이 하늘 이슬에 젖고 땅의 풀 가운데서 짐승으로 더불어 그 분량을 같이 하리라
Nevertheless leave the stump of his roots in the earth , even with a band of iron and brass , in the tender grass of the field ; and let it be wet with the dew of heaven , and let his portion be with the beasts in the grass of the earth :
16. 또 그 마음은 변하여 인생의 마음 같지 아니하고 짐승의 마음을 받아 일곱 때를 지나리라
Let his heart be changed from man’s , and let a beast’s heart be given unto him; and let seven times pass over him.
17. 이는 순찰자들의 명령대로요 거룩한 자들의 말대로니 곧 인생으로 지극히 높으신 자가 인간 나라를 다스리시며 자기의 뜻대로 그것을 누구에게든지 주시며 또 지극히 천한 자로 그 위에 세우시는 줄을 알게 하려 함이니라 하였느니라
This matter is by the decree of the watchers , and the demand by the word of the holy ones : to the intent that the living may know that the most High ruleth in the kingdom of men , and giveth it to whomsoever he will , and setteth up over it the basest of men .
18. 나 느부갓네살 왕이 이 꿈을 꾸었나니 너 벨드사살아 그 해석을 밝히 말하라 내 나라 모든 박사가 능히 그 해석을 내게 알게 하지 못하였으나 오직 너는 능히 하리니 이는 거룩한 신들의 영이 네 안에 있음이니라
This dream I king Nebuchadnezzar have seen . Now thou , O Belteshazzar , declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation : but thou art able ; for the spirit of the holy gods is in thee.
19. 벨드사살이라 이름한 다니엘이 얼마 동안 놀라 벙벙하며 마음이 번민하여 하는지라 왕이 그에게 말하여 이르기를 벨드사살아 너는 이 꿈과 그 해석을 인하여 번민할 것이 아니니라 벨드사살이 대답하여 가로되 내 주여 그 꿈은 왕을 미워하는 자에게 응하기를 원하며 그 해석은 왕의 대적에게 응하기를 원하나이다
Then Daniel , whose name was Belteshazzar , was astonied for one hour , and his thoughts troubled him. The king spake , and said , Belteshazzar , let not the dream , or the interpretation thereof, trouble thee. Belteshazzar answered and said , My lord , the dream be to them that hate thee, and the interpretation thereof to thine enemies .
20. 왕의 보신 그 나무가 자라서 견고하여지고 그 고는 하늘에 닿았으니 땅 끝에서도 보이겠고
The tree that thou sawest , which grew , and was strong , whose height reached unto the heaven , and the sight thereof to all the earth ;
21. 그 잎사귀는 아름답고 그 열매는 많아서 만민의 식물이 될만하고 들짐승은 그 아래 거하며 공중에 나는 새는 그 가지에 깃들이더라 하시오니
Whose leaves were fair , and the fruit thereof much , and in it was meat for all ; under which the beasts of the field dwelt , and upon whose branches the fowls of the heaven had their habitation :
22. 왕이여 이 나무는 곧 왕이시라 이는 왕이 자라서 견고하여지고 창대하사 하늘에 닿으시며 권세는 땅 끝까지 미치심이니이다
It is thou , O king , that art grown and become strong : for thy greatness is grown , and reacheth unto heaven , and thy dominion to the end of the earth .
23. 왕이 보신즉 한 순찰자, 한 거룩한 자가 하늘에서 내려와서 이르기를 그 나무를 베고 멸하라 그러나 그 뿌리의 그루터기는 땅에 남겨두고 철과 놋줄로 동이고 그것을 들 청초 가운데 있게 하라 그것이 하늘 이슬에 젖고 또 들짐승으로 더불어 그 분량을 같이 하며 일곱 때를 지내리라 하더라 하시오니
And whereas the king saw a watcher and an holy one coming down from heaven , and saying , Hew the tree down , and destroy it; yet leave the stump of the roots thereof in the earth , even with a band of iron and brass , in the tender grass of the field ; and let it be wet with the dew of heaven , and let his portion be with the beasts of the field , till seven times pass over him;
24. 왕이여 그 해석은 이러하니이다 곧 지극히 높으신 자의 명정하신 것이 내 주 왕에게 미칠 것이라
This is the interpretation , O king , and this is the decree of the most High , which is come upon my lord the king :
25. 왕이 사람에게서 쫓겨나서 들짐승과 함께 거하며 소처럼 풀을 먹으며 하늘 이슬에 젖을 것이요 이와 같이 일곱 때를 지낼 것이라 그 때에 지극히 높으신 자가 인간 나라를 다스리시며 자기의 뜻대로 그것을 누구에게든지 주시는 줄을 아시리이다
That they shall drive thee from men , and thy dwelling shall be with the beasts of the field , and they shall make thee to eat grass as oxen , and they shall wet thee with the dew of heaven , and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men , and giveth it to whomsoever he will .
26. 또 그들이 그 나무 뿌리의 그루터기를 남겨 두라 하였은즉 하나님이 다스리시는 줄을 왕이 깨달은 후에야 왕의 나라가 견고하리이다
And whereas they commanded to leave the stump of the tree roots ; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule .
27. 그런즉 왕이여 나의 간하는 것을 받으시고 공의를 행함으로 죄를 속하고 가난한 자를 긍휼히 여김으로 죄악을 속하소서 그리하시면 왕의 평안함이 혹시 장구하리이다 하였느니라
Wherefore , O king , let my counsel be acceptable unto thee , and break off thy sins by righteousness , and thine iniquities by shewing mercy to the poor ; if it may be a lengthening of thy tranquillity .
28. 이 모든 일이 다 나 느부갓네살 왕에게 임하였느니라
All this came upon the king Nebuchadnezzar .
29. 열두 달이 지난 후에 내가 바벨론 궁 지붕에서 거닐새
At the end of twelve months he walked in the palace of the kingdom of Babylon .
30. 나 왕이 말하여 가로되 이 큰 바벨론은 내가 능력과 권세로 건설하여 나의 도성을 삼고 이것으로 내 위엄의 영광을 나타낸 것이 아니냐 하였더니
The king spake , and said , Is not this great Babylon , that I have built for the house of the kingdom by the might of my power , and for the honour of my majesty ?
31. 이 말이 오히려 나 왕의 입에 있을 때에 하늘에서 소리가 내려 가로되 느부갓네살 왕아 네게 말하노니 나라의 위가 네게서 떠났느니라
While the word was in the king’s mouth , there fell a voice from heaven , saying, O king Nebuchadnezzar , to thee it is spoken ; The kingdom is departed from thee.
32. 네가 사람에게서 쫓겨나서 들짐승과 함께 거하며 소처럼 풀을 먹을 것이요 이와 같이 일곱 때를 지내서 지극히 높으신 자가 인간나라를 다스리시며 자기의 뜻대로 그것을 누구에게든지 주시는 줄을 알기까지 이르리라 하더니
And they shall drive thee from men , and thy dwelling shall be with the beasts of the field : they shall make thee to eat grass as oxen , and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men , and giveth it to whomsoever he will .
33. 그 동시에 이 일이 나 느부갓네살에게 응하므로 내가 사람에게 쫓겨나서 소처럼 풀을 먹으며 몸이 하늘 이슬에 젖고 머리털이 독수리 털과 같았고 손톱은 새 발톱과 같았었느니라
The same hour was the thing fulfilled upon Nebuchadnezzar : and he was driven from men , and did eat grass as oxen , and his body was wet with the dew of heaven , till his hairs were grown like eagles’ feathers, and his nails like birds’ claws.
34. 그 기한이 차매 나 느부갓네살이 하늘을 우러러 보았더니 내 총명이 다시 내게로 돌아온지라 이에 내가 지극히 높으신 자에게 감사하며 영생하시는 자를 찬양하고 존경하였노니 그 권세는 영원한 권세요 그 나라는 대대에 이르리로다
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven , and mine understanding returned unto me , and I blessed the most High , and I praised and honoured him that liveth for ever , whose dominion is an everlasting dominion , and his kingdom is from generation to generation :
35. 땅의 모든 거민을 없는 것 같이 여기시며 하늘의 군사에게든지, 땅의 거민에게든지 그는 자기 뜻대로 행하시나니 누가 그의 손을 금하든지 혹시 이르기를 네가 무엇을 하느냐 할 자가 없도다
And all the inhabitants of the earth are reputed as nothing : and he doeth according to his will in the army of heaven , and among the inhabitants of the earth : and none can stay his hand , or say unto him, What doest thou?
36. 그 동시에 내 총명이 내게로 돌아왔고 또 나라 영광에 대하여도 내 위엄과 광명이 내게로 돌아왔고 또 나의 모사들과 관원들이 내게 조회하니 내가 내 나라에서 다시 세움을 입고 또 지극한 위세가 내게 더하였느니라
At the same time my reason returned unto me ; and for the glory of my kingdom , mine honour and brightness returned unto me ; and my counsellors and my lords sought unto me ; and I was established in my kingdom , and excellent majesty was added unto me.
37. 그러므로 지금 나 느부갓네살이 하늘의 왕을 찬양하며 칭송하며 존경하노니 그의 일이 다 진실하고 그의 행하심이 의로우시므로 무릇 교만하게 행하는 자를 그가 능히 낮추심이니라
Now I Nebuchadnezzar praise and extol and honour the King of heaven , all whose works are truth , and his ways judgment : and those that walk in pride he is able to abase .
■ 주석 보기
【단4:1 JFB】단4:1-37. Edict of Nebuchadnezzar Containing His Second Dream, Relating to Himself.
Punished with insanity for his haughtiness, he sinks to the level of the beasts (illustrating 시49:6, 12). The opposition between bestial and human life, set forth here, is a key to interpret the symbolism in the seventh chapter concerning the beasts and the Son of man. After his conquests, and his building in fifteen days a new palace, according to the heathen historian, Abydenus (268 B.C.), whose account confirms Daniel, he ascended upon his palace roof (단4:29, Margin), whence he could see the surrounding city which he had built, and seized by some deity, he predicted the Persian conquest of Babylon, adding a prayer that the Persian leader might on his return be borne where there is no path of men, and where the wild beasts graze (language evidently derived by tradition from 단4:32, 33, though the application is different). In his insanity, his excited mind would naturally think of the coming conquest of Babylon by the Medo-Persians, already foretold to him in the second chapter.
1. Peace—the usual salutation in the East, shalom, whence "salaam." The primitive revelation of the fall, and man's alienation from God, made "peace" to be felt as the first and deepest want of man. The Orientals (as the East was the cradle of revelation) retained the word by tradition.
【단4:1 CWC】[FROM NEBUCHADNEZZAR TO CYRUS]
The effect of the interpretation of his dream on Nebuchadnezzar is the inflation of his pride. To be sure, he was grateful to Daniel (2:46-49), to whom he offered worship, although the latter rejected it no doubt, as did Paul later (행14:11-18). His apprehension of Daniel's God, however, is yet only as one amongst the national or tribal gods, although greater than they. This is clear from what follows in chapter 3:1-7, which is an attempt "to unify the religions of his empire by self-deification." The tower of Babel (Gen. 11) was an attempt of the same kind in the same place, and it will be again tried there by the "Beast," the last head of Gentile world-dominion (단7:8; 계13:11-15; 19-20).
Speaking of the "Beast" brings to mind the tribulation Israel shall suffer at his hands; and the three faithful Jews of verses 8-18 are a type of the faithful remnant in that day which will not bow the knee to him (사1:9; 롬11:5; 계7:14).
"The Son of God" (25) is translated in the R. V., "A son of the gods," and possibly refers to an angel which the king beheld (시34:7) though some apply it to the Second Person of the Trinity (사43:2). The result of Nebuchadnezzar's experience in this instance is a further confession of the true God, but still He is only the God of the Hebrews, ruler of angels and the rewarder of them who honor Him. At the conclusion of the next chapter his vision is cleared considerably.
The King's Confession. 4.
This next chapter is his confession in the nature of a general proclamation (1). The tree he saw in vision (10) symbolized himself grown great in the earth, as God, through Daniel, had foretold. Its hewing down (14) was the punishment coming on him for his pride. The stump left in the earth (15) was his return to power again after the lesson of his humiliation was learned. He became a lunatic, and lived like a beast for seven years (16). The reason for it all is in verse 17. Daniel is kind and sympathetic towards him though obliged to speak the awful truth (19). He is faithful also (27), and who can tell what the outcome may have been had the king heeded his warning? In a twelvemonth, however, the stroke fell (29-33). But at the end of the experience the king has a different testimony to bear of God (34, 35).
Passing of Babylon. 5.
Many years have elapsed since the events of the last chapter. Nebuchadnezzar is dead and his son-in-law, Nabonidus is reigning, with his son (and Nebuchadnezzar's grandson), Belshazzar, as co-regent (1). His name means "Bel protect the king," while "Belteshazzar," the name assigned to Daniel, means "Bel protect his life." In verse 2 Nebuchadnezzar is called "his father," but there is no discrepancy here, because the Semitic tongues have no equivalent for "grandfather" or "grandson." A corroboration of the position here assigned Belshazzar is found in verse 7, where the interpreter of the mysterious handwriting is promised the "third" place in the kingdom -- Nabonidus being first and Belshazzar himself second.
The "queen" (10) is probably the aged widow of Nebuchadnezzar and grandmother of the present king, who has not forgotten Daniel, though her offspring and his court seem to have done so in their degeneracy. Like herself, the prophet is now old, perhaps eighty, but as the result shows, God has more service in store for him, and the honor that accompanies it. Note his words and the character of his indictment against the king (17-28). And yet the king acts like a king in verse 29. In that night the power was wrested from the Babylonians by the Medes and Persians, and the breast and arms of the image had become realized in history.
"Darius the Mede" (31) is unknown to history by that name outside of this book, and is not to be confounded with the later Darius of Ezra (5:5). When it is said he "took the kingdom," some think it means that it was taken in his name merely, but really by his general, who was also his relative, Cyrus, who afterward became king, and who is named at the close of chapters 1 and 6. There is obscurity surrounding this subject on which our space will not permit elaboration.
Daniel in the Lion's Den. 6.
Darius had heard of Daniel and his prophecies, and desired to honor him (1-3), but human jealousy is at work (4, 5). How does the first word of verse 7 prove that these rulers told a falsehood to the king? Is not this sin into which he fell practically the same as that committed by Nebuchadnezzar in chapter 3? Was ever faith more beautifully displayed than by God's aged servant in verse 10? Referring to our last lesson, how does verse 14 illustrate the inferiority in character of this kingdom over the preceding?
As another says, "Well may we think here of another law and another love." God's holy law condemned man, and justly so, yet He found a way to save him (고후5:21). An absolute monarchy is what man wants, if only it be a holy monarchy. It was a terrific judgment that fell on Daniel's accusers, but remember the age in which it occurred, and also that it was not commanded by God, although permitted as a judicial retribution.
Notice in closing, the last verse of the chapter. Do we recall that Isaiah had prophesied of Cyrus between one and two hundred years before his birth (44-45)? He is the one under whom the Medo-Persian kingdom was consolidated, and who later gave liberty to the Jews to return to Jerusalem at the close of their seventy years' captivity, as we saw in Ezra (1:1-4). Doubtless Daniel's influence had much to do with this.
【단4:1 MHCC】 Nebuchadnezzar acknowledges the power of Jehovah. (단4:1-18) Daniel interprets his dream. (단4:19-27) The fulfilment of it. (단4:28-37)
단4:1-18 The beginning and end of this chapter lead us to hope, that Nebuchadnezzar was a monument of the power of Divine grace, and of the riches of Divine mercy. After he was recovered from his madness, he told to distant places, and wrote down for future ages, how God had justly humbled and graciously restored him. When a sinner comes to himself, he will promote the welfare of others, by making known the wondrous mercy of God. Nebuchadnezzar, before he related the Divine judgments upon him for his pride, told the warnings he had in a dream or vision. The meaning was explained to him. The person signified, was to be put down from honour, and to be deprived of the use of his reason seven years. This is surely the sorest of all temporal judgments. Whatever outward affliction God is pleased to lay upon us, we have cause to bear it patiently, and to be thankful that he continues the use of our reason, and the peace of our consciences. Yet if the Lord should see fit by such means to keep a sinner from multiplying crimes, or a believer from dishonouring his name, even the dreadful prevention would be far preferable to the evil conduct. God has determined it, as a righteous Judge, and the angels in heaven applaud. Not that the great God needs the counsel or concurrence of the angels, but it denotes the solemnity of this sentence. The demand is by the word of the holy ones, God's suffering people: when the oppressed cry to God, he will hear. Let us diligently seek blessings which can never be taken from us, and especially beware of pride and forgetfulness of God.
단4:19-27 Daniel was struck with amazement and terror at so heavy a judgment coming upon so great a prince, and gives advice with tenderness and respect. It is necessary, in repentance, that we not only cease to do evil, but learn to do good. Though it might not wholly prevent the judgment, yet the trouble may be longer before it comes, or shorter when it does come. And everlasting misery will be escaped by all who repent and turn to God.
단4:28-37 Pride and self-conceit are sins that beset great men. They are apt to take that glory to themselves which is due to God only. While the proud word was in the king's mouth, the powerful word came from God. His understanding and his memory were gone, and all the powers of the rational soul were broken. How careful we ought to be, not to do any thing which may provoke God to put us out of our senses! God resists the proud. Nebuchadnezzar would be more than a man, but God justly makes him less than a man. We may learn to believe concerning God, that the most high God lives for ever, and that his kingdom is like himself, everlasting, and universal. His power cannot be resisted. When men are brought to honour God, by confession of sin and acknowledging his sovereignty, then, and not till then, they may expect that God will honour them; not only restore them to the dignity they lost by the sin of the first Adam, but add excellent majesty to them, from the righteousness and grace of the Second Adam. Afflictions shall last no longer than till they have done the work for which they were sent. There can be no reasonable doubt that Nebuchadnezzar was a true penitent, and an accepted believer. It is thought that he did not live more than a year after his restoration. Thus the Lord knows how to abase those that walk in pride, but gives grace and consolation to the humble, broken-hearted sinner who calls upon Him.
【단4:2 JFB】2. I thought it good—"It was seemly before me" (시107:2-8).
signs—tokens significant of God's omnipotent agency. The plural is used, as it comprises the marvellous dream, the marvellous interpretation of it, and its marvellous issue.
【단4:4 JFB】4. I was … at rest—my wars over, my kingdom at peace.
flourishing—"green." Image from a tree (렘17:8). Prosperous (욥15:32).
【단4:6 JFB】6. It may seem strange that Daniel was not first summoned. But it was ordered by God's providence that he should be reserved to the last, in order that all mere human means should be proved vain, before God manifested His power through His servant; thus the haughty king was stripped of all fleshly confidences. The Chaldees were the king's recognized interpreters of dreams; whereas Daniel's interpretation of the one in 단2:24-45 had been a peculiar case, and very many years before; nor had he been consulted on such matters since.
【단4:8 JFB】8. Belteshazzar—called so from the god Bel or Belus (see on 단1:7).
【단4:9 JFB】9. spirit of the holy gods—Nebuchadnezzar speaks as a heathen, who yet has imbibed some notions of the true God. Hence he speaks of "gods" in the plural but gives the epithet "holy," which applies to Jehovah alone, the heathen gods making no pretension to purity, even in the opinion of their votaries (신32:31; compare 사63:11). "I know" refers to his knowledge of Daniel's skill many years before (단2:8); hence he calls him "master of the magicians."
troubleth—gives thee difficulty in explaining it.
【단4:10 JFB】10. tree—So the Assyrian is compared to a "cedar" (겔31:3; compare 겔17:24).
in the midst of the earth—denoting its conspicuous position as the center whence the imperial authority radiated in all directions.
【단4:12 JFB】12. beasts … shadow under it—implying that God's purpose in establishing empires in the world is that they may be as trees affording men "fruits" for "meat," and a "shadow" for "rest" (compare 애4:20). But the world powers abuse their trust for self; therefore Messiah comes to plant the tree of His gospel kingdom, which alone shall realize God's purpose (겔17:23; 마13:32). Herodotus [7.19] mentions a dream (probably suggested by the tradition of this dream of Nebuchadnezzar in Daniel) which Xerxes had; namely, that he was crowned with olive, and that the branches of the olive filled the whole earth, but that afterwards the crown vanished from his head: signifying his universal dominion soon to come to an end.
【단4:13 JFB】13. watcher and an holy one—rather, "even an holy one." Only one angel is intended, and he not one of the bad, but of the holy angels. Called a "watcher," because ever on the watch to execute God's will [Jerome], (시103:20, 21). Compare as to their watchfulness, 계4:8, "full of eyes within … they rest not day and night." Also they watch good men committed to their charge (시34:7; 히1:14); and watch over the evil to record their sins, and at God's bidding at last punish them (렘4:16, 17), "watchers" applied to human instruments of God's vengeance. As to God (단9:14; 욥7:12; 14:16; 렘44:27). In a good sense (창31:49; 렘31:28). The idea of heavenly "watchers" under the supreme God (called in the Zendavesta of the Persian Zoroaster, Ormuzd) was founded on the primeval revelation as to evil angels having watched for an opportunity until they succeeded in tempting man to his ruin, and good angels ministering to God's servants (as Jacob, 창28:15; 32:1, 2). Compare the watching over Abraham for good, and over Sodom for wrath after long watching in vain for good men it it, for whose sake He would spare it, 창18:23-33; and over Lot for good, 창19:1-38 Daniel fitly puts in Nebuchadnezzar's mouth the expression, though not found elsewhere in Scripture, yet substantially sanctioned by it (대하16:9; 잠15:3; 렘32:19), and natural to him according to Oriental modes of thought.
【단4:14 JFB】14. Hew down—(마3:10; Lu 13:7). The holy (Jude 14) one incites his fellow angels to God's appointed work (compare 계14:15, 18).
beasts get away from under it—It shall no longer afford them shelter (겔31:12).
【단4:15 JFB】15. stump—The kingdom is still reserved secure for him at last, as a tree stump secured by a hoop of brass and iron from being split by the sun's heat, in the hope of its growing again (사11:1; compare 욥14:7-9). Barnes refers it to the chaining of the royal maniac.
【단4:16 JFB】16. heart—understanding (사6:10).
times—that is, "years" (단12:7). "Seven" is the perfect number: a week of years: a complete revolution of time accompanying a complete revolution in his state of mind.
【단4:17 JFB】17. demand—that is, determination; namely, as to the change to which Nebuchadnezzar is to be doomed. A solemn council of the heavenly ones is supposed (compare 욥1:6; 2:1), over which God presides supreme. His "decree" and "word" are therefore said to be theirs (compare 단4:24, "decree of the Most High"); "the decree of the watchers," "the word of the holy ones." For He has placed particular kingdoms under the administration of angelic beings, subject to Him (단10:13, 20; 12:1). The word "demand," in the second clause, expresses a distinct idea from the first clause. Not only as members of God's council (단7:10; 왕상22:19; 시103:21; Z전1:10) do they subscribe to His "decree," but that decree is in answer to their prayers, wherein they demand that every mortal who tries to obscure the glory of God shall be humbled [Calvin]. Angels are grieved when God's prerogative is in the least infringed. How awful to Nebuchadnezzar to know that angels plead against him for his pride, and that the decree has been passed in the high court of heaven for his humiliation in answer to angels' demands! The conceptions are moulded in a form peculiarly adapted to Nebuchadnezzar's modes of thought.
the living—not as distinguished from the dead, but from the inhabitants of heaven, who "know" that which the men of the world need to the taught (시9:16); the ungodly confess there is a God, but would gladly confine Him to heaven. But, saith Daniel, God ruleth not merely there, but "in the kingdom of men."
basest—the lowest in condition (삼상2:8; Lu 1:52). It is not one's talents, excellency, or noble birth, but God's will, which elevates to the throne. Nebuchadnezzar abased to the dunghill, and then restored, was to have in himself an experimental proof of this (단4:37).
【단4:19 JFB】19. Daniel … Belteshazzar—The use of the Hebrew as well as the Chaldee name, so far from being an objection, as some have made it, is an undesigned mark of genuineness. In a proclamation to "all people," and one designed to honor the God of the Hebrews, Nebuchadnezzar would naturally use the Hebrew name (derived from El, "God," the name by which the prophet was best known among his countrymen), as well as the Gentile name by which he was known in the Chaldean empire.
astonied—overwhelmed with awe at the terrible import of the dream.
one hour—the original means often "a moment," or "short time," as in 단3:6, 15.
let not the dream … trouble thee—Many despots would have punished a prophet who dared to foretell his overthrow. Nebuchadnezzar assures Daniel he may freely speak out.
the dream be to them that hate thee—We are to desire the prosperity of those under whose authority God's providence has placed us (렘29:7). The wish here is not so much against others, as for the king: a common formula (삼하18:32). It is not the language of uncharitable hatred.
【단4:20 JFB】20. The tree is the king. The branches, the princes. The leaves, the soldiers. The fruits, the revenues. The shadow, the protection afforded to dependent states.
【단4:22 JFB】22. It is thou—He speaks pointedly, and without circumlocution (삼하12:7). While pitying the king, he uncompromisingly pronounces his sentence of punishment. Let ministers steer the mean between, on the one hand, fulminations against sinners under the pretext of zeal, without any symptom of compassion; and, on the other, flattery of sinners under the pretext of moderation.
to the end of the earth—(렘27:6-8). To the Caspian, Euxine, and Atlantic seas.
【단4:24 JFB】24. decree of the Most High—What was termed in 단4:17 by Nebuchadnezzar, "the decree of the watchers," is here more accurately termed by Daniel, "the decree of the Most High." They are but His ministers.
【단4:25 JFB】25. they shall drive thee—a Chaldee idiom for "thou shalt be driven." Hypochondriacal madness was his malady, which "drove" him under the fancy that he was a beast, to "dwell with the beasts"; 단4:34 proves this, "mine understanding returned." The regency would leave him to roam in the large beast-abounding parks attached to the palace.
eat grass—that is, vegetables, or herbs in general (창3:18).
they shall wet thee—that is, thou shalt be wet.
till thou know, &c.—(시83:17, 18; 렘27:5).
【단4:26 JFB】26. thou shalt have known, &c.—a promise of spiritual grace to him, causing the judgment to humble, not harden, his heart.
heavens do rule—The plural is used, as addressed to Nebuchadnezzar, the head of an organized earthly kingdom, with various principalities under the supreme ruler. So "the kingdom of heaven" (마4:17; Greek, "kingdom of the heavens") is a manifold organization, composed of various orders of angels, under the Most High (엡1:20, 21; 3:10; 골1:16).
【단4:27 JFB】27. break off—as a galling yoke (창27:40); sin is a heavy load (마11:28). The Septuagint and Vulgate translate not so well, "redeem," which is made an argument for Rome's doctrine of the expiation of sins by meritorious works. Even translate it so, it can only mean; Repent and show the reality of thy repentance by works of justice and charity (compare Lu 11:41); so God will remit thy punishment. The trouble will be longer before it comes, or shorter when it does come. Compare the cases of Hezekiah, 사38:1-5; Nineveh, 욘3:5-10; 렘18:7, 8. The change is not in God, but in the sinner who repents. As the king who had provoked God's judgments by sin, so he might avert it by a return to righteousness (compare 시41:1, 2; 행8:22). Probably, like most Oriental despots, Nebuchadnezzar had oppressed the poor by forcing them to labor in his great public works without adequate remuneration.
if … lengthening of … tranquillity—if haply thy present prosperity shall be prolonged.
【단4:29 JFB】29. twelve months—This respite was granted to him to leave him without excuse. So the hundred twenty years granted before the flood (창6:3). At the first announcement of the coming judgment he was alarmed, as Ahab (왕상21:27), but did not thoroughly repent; so when judgment was not executed at once, he thought it would never come, and so returned to his former pride (전8:11).
in the palace—rather, upon the (flat) palace roof, whence he could contemplate the splendor of Babylon. So the heathen historian, Abydenus, records. The palace roof was the scene of the fall of another king (삼하11:2). The outer wall of Nebuchadnezzar's new palace embraced six miles; there were two other embattled walls within, and a great tower, and three brazen gates.
【단4:30 JFB】30. Babylon, that I have built—Herodotus ascribes the building of Babylon to Semiramis and Nitocris, his informant under the Persian dynasty giving him the Assyrian and Persian account. Berosus and Abydenus give the Babylonian account, namely, that Nebuchadnezzar added much to the old city, built a splendid palace and city walls. Herodotus, the so-called "father of history," does not even mention Nebuchadnezzar. (Nitocris, to whom he attributes the beautifying of Babylon, seems to have been Nebuchadnezzar's wife). Hence infidels have doubted the Scripture account. But the latter is proved by thousands of bricks on the plain, the inscriptions of which have been deciphered, each marked "Nebuchadnezzar, the son of Nabopolassar." "Built," that is, restored and enlarged (대하11:5, 6). It is curious, all the bricks have been found with the stamped face downwards. Scarcely a figure in stone, or tablet, has been dug out of the rubbish heaps of Babylon, whereas Nineveh abounds in them; fulfilling 렘51:37, "Babylon shall become heaps." The "I" is emphatic, by which he puts himself in the place of God; so the "my … my." He impiously opposes his might to God's, as though God's threat, uttered a year before, could never come to pass. He would be more than man; God, therefore, justly, makes him less than man. An acting over again of the fall; Adam, once lord of the world and the very beasts (창1:28; so Nebuchadnezzar 단2:38), would be a god (창3:5); therefore he must die like the beasts (시82:6; 49:12). The second Adam restores the forfeited inheritance (시8:4-8).
【단4:31 JFB】31. While, &c.—in the very act of speaking, so that there could be no doubt as to the connection between the crime and the punishment. So Lu 12:19, 20.
O king … to thee it is spoken—Notwithstanding thy kingly power, to thee thy doom is now spoken, there is to be no further respite.
【단4:33 JFB】33. driven from men—as a maniac fancying himself a wild beast. It is possible, a conspiracy of his nobles may have co-operated towards his having been "driven" forth as an outcast.
hairs … eagles' feathers—matted together, as the hair-like, thick plumage of the ossifraga eagle. The "nails," by being left uncut for years, would become like "claws."
【단4:34 JFB】34. lifted up mine eyes unto heaven—whence the "voice" had issued (단4:31) at the beginning of his visitation. Sudden mental derangement often has the effect of annihilating the whole interval, so that, when reason returns, the patient remembers only the event that immediately preceded his insanity. Nebuchadnezzar's looking up towards heaven was the first symptom of his "understanding" having "returned." Before, like the beasts, his eyes had been downward to the earth. Now, like Jonah's (욘2:1, 2, 4) out of the fish's belly, they are lifted up to heaven in prayer. He turns to Him that smiteth him (사9:13), with the faint glimmer of reason left to him, and owns God's justice in punishing him.
praised … him—Praise is a sure sign of a soul spiritually healed (시116:12, 14; 막5:15, 18, 19).
I … honoured him—implying that the cause of his chastisement was that he had before robbed God of His honor.
everlasting dominion—not temporary or mutable, as a human king's dominion.
【단4:35 JFB】35. all … as nothing—(사40:15, 17).
according to his will in … heaven—(시115:3; 135:6; 마6:10; 엡1:11).
army—the heavenly hosts, angels and starry orbs (compare 사24:21).
none … stay his hand—literally, "strike His hand." Image from striking the hand of another, to check him in doing anything (사43:13; 45:9).
What doest thou—(욥9:12; 롬9:20).
【단4:36 JFB】36. An inscription in the East India Company's Museum is read as describing the period of Nebuchadnezzar's insanity [G. V. Smith]. In the so-called standard inscription read by Sir H. Rawlinson, Nebuchadnezzar relates that during four (?) years he ceased to lay out buildings, or to furnish with victims Merodach's altar, or to clear out the canals for irrigation. No other instance in the cuneiform inscriptions occurs of a king recording his own inaction.
my counsellors … sought unto me—desired to have me, as formerly, to be their head, wearied with the anarchy which prevailed in my absence (compare Note, see on 단4:33); the likelihood of a conspiracy of the nobles is confirmed by this verse.
majesty was added—My authority was greater than ever before (욥42:12; 잠22:4; "added," 마6:33).
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