daniel 4:3-4 daniel 4:3-nebuchadnezzar affirms the most ... · pdf filethe aramaic verb ber...

2012 William E. Wenstrom, Jr. Bible Ministries

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Daniel 4:3-4

Daniel 4:3-Nebuchadnezzar Affirms The Most High God’s Great Signs,

Wonders And That His Kingdom Is Eternal And His Authority Continues

From Generation To Generation

Review of Daniel 4:1-2

Daniel 4:1 contains the greeting to Nebuchadnezzar’s proclamation and

identifies its recipients.

Daniel 4:1 “King Nebuchadnezzar, to each and every person belonging to

the nations, ethnicities and language groups, who are living throughout the

entire earth: May your prosperity increase!” (Author’s translation)

Daniel 4:1 presents to the reader the greeting to the proclamation which

Nebuchadnezzar issued which was addressed to each and every person belonging

to the nations, ethnicities and language groups in his kingdom who lived

throughout the earth. He expresses his desire that these people’s prosperity

increase in the sense that they prosper in physical health as well as prosper

financially and materially.

The recipients of this royal proclamation were located throughout the earth

which reveals that Nebuchadnezzar’s kingdom was world-wide. This was given to

him by God according to Daniel 2:37-38 and Jeremiah 27. The Holy Spirit through

the prophet Jeremiah warned the kings of Edom, Moab, Ammon, Tyre and Sidon

that the Father had given Nebuchadnezzar sovereignty over the entire earth

(Jeremiah 27:6-7, 14).

Nebuchadnezzar is issuing this proclamation as a regenerate person. As we

noted in our study of Daniel 3:28, the fact that the king praises the God of Israel

was an expression of his faith in the Lord. The king’s praise is an expression of his

faith in the God of Israel. The Aramaic verb berǎḵ which we translated “worthy to

be praised” appears only once in the book of Daniel. However, its Hebrew

equivalent bā·rǎḵ (ָּבַר�) (baw-rak´) appears 75 times in the Old Testament. When

the word is used of praising God, the individual praising God is always a believer

and never an unbeliever. Thus, Daniel 3:28 is recording for us the conversion of

Nebuchadnezzar.

Even though, the king becomes a believer in Yahweh here in Daniel 3:28,

Daniel chapter 4 records him being humbled by God since he continued to think

like a pagan. The discipline accomplished its purpose resulting in Nebuchadnezzar

changing his attitude and lifestyle. After his conversion, the king did not disavow

the other gods he worshipped, he was still a believer. Some believe erroneously

that one can not practice idolatry or sin after conversion like Nebuchadnezzar and


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be a “true” believer. However, the Scripture emphatically refutes this by giving

many examples in which believers practiced idolatry and committed gross sins

after their conversion. David committed adultery and murder as a believer. Peter

denied the Lord three times as a believer. Solomon practiced idolatry as a believer.

The Exodus generation practiced idolatry after their conversion. All were

disciplined by God and all were believers. All committed sin and acted like an

unbeliever, yet they still were saved.

The New Testament prohibits believers from engaging in behavior that they use

to engage in prior to conversion since it is possible because of the presence of the

indwelling sin nature and the devil to become involved in idolatrous and sinful

behavior after conversion. Otherwise, there would be no need to prohibit believers

from such behavior if there was no possible way that they could become involved

in such things.

In Daniel 3:28, the king praises the God of Shadrach, Meshach and Abednego.

Nowhere in Scripture does it record a fallen angel, or an unregenerate human being

praising the God of Israel, Jesus Christ or God the Father. Only believers praise the

God of Israel.

The fact that Nebuchadnezzar published this proclamation throughout his

kingdom about his experience with the God of Israel indicates how important he

thought it was to make it known to those in his kingdom. Doubtless, he was

attempting to lead the subjects of his kingdom to exercise faith in the God of Israel

and worship Him and forsake the worship of their gods.

Daniel 4:2 “It is pleasing to me to make known the miraculous signs, yes,

and wondrous signs at that, which the Most High God performed on my

behalf.”

In this verse, we have Nebuchadnezzar making known to the recipients of this

decree his reason for issuing it, namely to tell them about the miraculous,

wondrous signs that the Most High God performed on his behalf. He is overjoyed

at personally encountering the Most High God and seeks to share his experiences

with the Most High God and his joy with those in his kingdom. The king has been

humbled by the Most High God through discipline, which was administered to the

king because the Most High God loves him (Hebrews: Revelation 3:19).

The miraculous, wondrous signs that the God of Shadrach, Meshach and

Abednego performed on behalf of Nebuchadnezzar refer to the events recorded in

Daniel chapter four and not chapter three. This is indicated by the fact that the king

is saying here in verse 2 that he wants to make the people of his kingdom aware of

these miraculous wondrous signs by issuing this decree to them and the decree

does not recount the events recorded in chapter 3.

Nebuchadnezzar had witnessed a manifestation of the power of the God when

He delivered Shadrach, Meshach and Abednego from his power. He had witnessed


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a miracle. The laws of nature demanded that all three be burned to death. However,

God had overruled these laws, which He established in order to reveal Himself to

Nebuchadnezzar and his counselors. Now, in chapter 4, we see Nebuchadnezzar

having a personal encounter with the God of Israel in the sense that the God of

Israel disciplines him for his arrogance. He encounters miraculous, wondrous signs

in the form of a vision of tree, which was given to him by God. Then, Daniel

interprets the vision for him, which told the king he would be punished for his

arrogance. Nebuchadnezzar experiences the miraculous when Daniel’s

interpretation is fulfilled. Then, lastly, the king encounters the miraculous power of

the God of Israel when he is restored to power after seven years of living as a wild

animal.

Notice in Nebuchadnezzar’s statement in Daniel 4:2 that he says that the Most

High God performed these miraculous, wondrous signs on his behalf, which

expresses the fact that the king has a personal experiential knowledge of the God

of Israel like Daniel and his three friends. Like Daniel, and his three friends,

Nebuchadnezzar has personally encountered the Most High God through the

miraculous events recorded in chapters two, three and four. He was affected by this

encounter with the Most High God resulting in the gaining of humility and

practical spiritual wisdom.

The Most High God’s Great Signs

Daniel 4:1 Nebuchadnezzar the king to all the peoples, nations, and men of

every language that live in all the earth: “May your peace abound! 2 It has

seemed good to me to declare the signs and wonders which the Most High God

has done for me. 3 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.” (NASB95)

“How great are His signs” is composed of the masculine plural construct form

of the noun ʾāṯ (ָאת) (awth), which is modified by the third person masculine

singular pronominal suffix hû(ʾ) (הּוא) (who), “His” which is followed by the

preposition k- (ְּכ־) (kee) which is employed with the interrogative pronoun mā(h)

which together are translated “how” and this is followed by the ,(maw) (ָמה)

adjective rǎḇ (ַרב) (rab), “great.”

k mā(h) rǎḇ·reḇîn

The preposition k- is employed with the interrogative pronoun mā(h) and

together they mean “how” since they refer to a great degree, a relatively high point

on a scale involving exclamation. These two words are used with the adjective rǎḇ,


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which means “great” in the sense of degree describing the signs and wonders God

performed on behalf of Nebuchadnezzar as being tremendous displays of God’s

omnipotence. The word denotes that these signs and wonders were great in the

sense that they dwarf what man can do. They were superior to anything any man

could do. It says that they were remarkable in magnitude, degree and effectiveness

in that they accomplished God’s will. Therefore, we will translate the expression k

mā(h) rǎḇ·reḇîn, “how great.”

Ellipsis

Next, we have the figure of ellipsis meaning that Daniel under the inspiration of

the Holy Spirit is deliberately omitting the third person masculine singular peʿal

(Hebrew: qal) active imperfect form of the verb hǎwā(h) (ֲהָוה) (hav-aw´). However

it is implied and means “are.” The word functions as a copula joining subject ʾāṯ

and the predicate nominative, which is k mā(h) rǎḇ·reḇîn, “how great.”

The peʿal (Hebrew: qal) stem of the verb is stative meaning that the signs God

performed on behalf of Nebuchadnezzar as recorded in Daniel chapter four

“existed in the state of being” great. The imperfect tense of the verb is stative

expressing the same thing. We will translate hǎwā(h), “are.”

ʾāṯ

The noun ʾāṯ means “miraculous signs” and refers to the miraculous events

recorded in Daniel chapter four. These miracles were intended to get the attention

of Nebuchadnezzar and to confirm and demonstrate to him the God of Israel’s

authority over the king and that the king was under the God of Israel’s authority.

These miracles were “confirmation” of this authority and served as “proof” that the

God of Israel was sovereign over the earth and Nebuchadnezzar himself.

The word is modified by the third person masculine singular pronominal suffix

hû(ʾ), which means “His” referring to the Most High God and is functioning as a

possessive personal pronoun.

The Most High God’s Mighty Wonders

“And how mighty His wonders” is composed of the conjunction wa ( ְו) (waw),

“and” which is followed by the masculine plural construct form of the noun temǎh

wonders,” which is modified by the third person masculine“ ,(´tem-ah) (ְּתַמּה)

singular pronominal suffix hû(ʾ) (הּוא) (who), “His” and then we have the

preposition k- (ְּכ־) (kee) which is employed once again with the interrogative

pronoun mā(h) (ָמה) (maw), which together are translated “how” and this is


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followed by the masculine plural form of the adjective tǎq·qîp̄ (ַּתִּקיף) (tak-keef´),

“mighty.”

wa

The conjunction wa is emphatic meaning that the word is introducing a

statement that is advancing upon and intensifying Nebuchadnezzar’s previous

statement. This is indicated by the fact that this word was used in Daniel 4:2 to join

the nouns ʾāṯ and temǎh in order to communicate one idea, which is called

“hendiadys.” This figure takes place when two nouns or verbs are used to express

one idea or concept and it literally means “one by means of two” and takes place

when the author uses two words but only one idea is intended. The two words are

of the same parts of speech, i.e., two nouns or verbs, and are always joined

together by the conjunction “and” and are also always in the same case. One of the

two words expresses the thing, and the other intensifies it by being changed (if a

noun) into an adjective of the superlative degree, which is, by this means, made

especially emphatic. In Daniel 4:2, the noun temǎh intensifies the meaning of the

noun ʾāṯ. Consequently, these two words express one idea, namely “miraculous

signs, yes, and wondrous signs at that.” So this figure of hendiadys emphasizes the

supernatural nature of the events Nebuchadnezzar experienced which are recorded

in Daniel chapter four. Therefore, here in Daniel 4:3, the second statement that the

Most High God’s wonders were mighty advances upon and intensifies upon the

previous statement that His signs were great. Thus, we will translate the

conjunction “indeed.”

k mā(h) ṯǎq·qî·p̄în

Once again, we have the preposition k- employed with the interrogative

pronoun mā(h) and together they mean “how” since they refer to a great degree, a

relatively high point on a scale involving exclamation. However, this time in this

second statement, these two words are used with the adjective tǎq·qîp̄, which

means “mighty” in the sense of powerful describing the signs and wonders God

performed on behalf of Nebuchadnezzar as being tremendous displays of His

omnipotence. Therefore, we will translate the expression k mā(h) ṯǎq·qî·p̄în, “how

mighty.”

Ellipsis


the Holy Spirit is deliberately omitting the third person masculine singular peʿal


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(Hebrew: qal) active imperfect form of the verb hǎwā(h) (ֲהָוה) (hav-aw´). However

it is implied and means “are.” The word functions as a copula joining subject and

temǎh and the predicate nominative, which is k mā(h) ṯǎq·qî·p̄în, “how mighty.”

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

that God performed on behalf of Nebuchadnezzar as recorded in Daniel chapter

four “existed in the state of being” mighty. The imperfect tense of the verb is

stative expressing the same thing. We will translate hǎwā(h), “are.”

temǎh

The noun temǎh also refers to the miraculous events contrary to the usual course

of nature but from the perspective that it describes the supernatural character and

nature of these miracles. It speaks of a miracle from the perspective that it is

designed by God to fill the witnesses and beneficiaries of the miracle with

“wonder” in the sense of being filled with admiration for God and amazement and

awe of Him.

Here the word speaks of the fact that the miracles that God performed on behalf

of Nebuchadnezzar as recorded in chapter four filled him with admiration for God

and amazement and awe of Him. The miracle is designed to reach into the heart of

the witnesses to the miracle and beneficiary of the miracle and shake them up so

that it overwhelms them with an emotion that is a mixture of gratitude, adoration,

reverence, fear and love for Him. Here the miracles performed by God on behalf of

the king overwhelmed him with an emotion that was a mixture of gratitude,

adoration, reverence, fear and love for Him.

The word is modified by the third person masculine singular pronominal suffix



The Most High God’s Eternal Kingdom

Daniel 4:3 “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.” (NASB95)

“His kingdom is an everlasting kingdom” is composed of the feminine

singular construct form of the noun mǎl·ḵûṯ (ַמְלכּות) (mal-kooth), “kingdom” which

is modified by the third person masculine singular pronominal suffix hû(ʾ) (הּוא)

(who), “His” and then once again we have the feminine singular construct form of

the noun mǎl·ḵûṯ (ַמְלכּות) (mal-kooth), “an kingdom” which this time is modified

by the masculine singular form of the noun ʿā·lǎm (ָעַלם) (aw-lam´), “everlasting.”


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Asyndeton

At this point in Daniel 4:3, Nebuchadnezzar under the inspiration of the Holy

Spirit is employing the figure of “asyndeton.” Nebuchadnezzar is not using a

connective word between his previous statement and the one to follow. He does

this in order to emphasize the statement to follow which records him telling his

subjects in his kingdom that the Most High God’s kingdom is eternal. The Holy

Spirit through Nebuchadnezzar uses this figure because He wants not only the

subjects in Nebuchadnezzar’s world-wide kingdom to dwell or meditate upon this

statement but also the reader to do so as well in order to acknowledge that God is

sovereign over the nations of the earth. This is to comfort God’s people and

humble and warn those who are not.

mǎl·ḵûṯ

The noun mǎl·ḵûṯ means “kingdom” and refers to God’s kingdom in the sense

of God’s authority over the kings of the earth and every creature and all creation. It

is modified by the third person masculine singular pronominal suffix hû(ʾ), which

means “His” referring to the Most High God and is functioning as a possessive

personal pronoun.

Ellipsis


the Holy Spirit is deliberately omitting the third person masculine singular The

peʿal (Hebrew: qal) active imperfect form of the verb hǎwā(h) (ֲהָוה) (hav-aw´).

However it is implied and means “is” indicating that the Most High God’s

kingdom “is” eternal in nature.

The peʿal (Hebrew: qal) stem of the verb is stative meaning that the Most High

God’s kingdom “exists in the state of” being eternal in nature. The imperfect form

of the verb is stative expressing the same thing. We will translate hǎwā(h), “is.”

ʿā·lǎm

The noun mǎl·ḵûṯ, “kingdom” appears a second time in Daniel 4:3 and is

modified by the noun ʿā·lǎm, which means “forever” or “eternal.” Therefore, this

prepositional phrase means “eternal” indicating that the Most High God’s kingdom

is “eternal” or “everlasting.” It denotes that God’s kingdom is infinite in duration

in contrast to Nebuchadnezzar’s kingdom and those which would follow his during

the course of human history.


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The Most High God’s Authority is From Generation to Generation

Daniel 4:3 “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.” (NASB95)

“And His dominion is from generation to generation” is composed of the

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

construct form of the noun šā·leṭān (ָׁשְלָטן) (shol-tawn´), “dominion” which is

modified by the third person masculine singular pronominal suffix hû(ʾ) (הּוא)

(who), “His” and then we have the preposition ʿim (ִעם) (eem), “from” and its

object is the masculine singular noun dār (ָּדר) (dawr), “generation” and then we

have the conjunction wa ( ְו) (waw), “to” which is followed by the masculine

singular noun dār (ָּדר) (dawr), “generation.”

wa

The conjunction wa is epexegetical this time meaning that it is introducing a

statement which describes from a different perspective the previous statement that

the Most High God’s kingdom is eternal. It introduces a statement which says that

God’s dominion or governmental dominion extends from generation to generation.

Therefore, Nebuchadnezzar is saying that the Most High God’s kingdom is eternal,

“in other words,” His governmental dominion endures from generation to

generation.

šā·leṭān

The noun šā·leṭān means “governmental dominion” referring to the Most High

God’s supreme, sovereign authority or power to rule over every nation under

heaven as well as every creature and all of creation.

This noun is modified by the third person masculine singular pronominal suffix



Ellipsis


the Holy Spirit is deliberately omitting the third person masculine singular The

peʿal (Hebrew: qal) active imperfect form of the verb hǎwā(h) (ֲהָוה) (hav-aw´).

However it is implied and means “is” indicating that the Most High God’s

governmental dominion “is” from generation to generation.


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The peʿal (Hebrew: qal) stem of the verb is stative meaning that the Most High

God’s governmental dominion “exists in the state of” being from generation to

generation. The imperfect form of the verb is stative expressing the same thing. We

will translate hǎwā(h), “is.”

ʿim dār w ḏār

The noun dār appears twice in a prepositional phrase that completes Daniel 4:3

and in each instance the word means “generation” referring to successive posterity.

It speaks of generations of human beings. The first time the word appears it is the

object of the preposition ʿim, which functions as a marker of association to another

group. The second time the noun dār occurs it follows the conjunction wa, which

this time functions as a marker of association. Therefore, in Daniel 4:3, the

prepositional phrase ʿim dār w ḏār means “from generation to generation” and

denotes that the Most High God’s governmental dominion is from generation to

generation meaning it extends from generation to generation over the inhabitants of

the earth. The implication is that His dominion over human beings is eternal.

Translation of Daniel 4:3

Daniel 4:3 “How great are His miraculous signs! Indeed, how great are His

wondrous signs! His kingdom is eternal. In other words, His governmental

dominion is from generation to generation.”

Exposition of Daniel 4:3

In Daniel 4:3, we have four statements that Nebuchadnezzar issues to his

subjects in his world-wide kingdom. They constitute a “doxology” which is a term

from the Greek doxologia and is derived from the Greek noun doxa, “praise, glory,

honor” and denotes a brief ascription of praise to members of the Trinity. It was

used in both song and prayer. It was sung by angels to shepherds the night the Lord

Jesus came into the world (Lk. 2:14).

The doxology was commonly employed in various parts of the New Testament

epistles: (1) Salutation (Gal. 1:5). (2) Opening thanksgiving (2 Cor. 1:3f.; Eph. 1:3;

1 Pet. 1:3). (3) Final exhortations (1 Tim. 6:15f.; 1 Pet. 5:11; 2 Pet. 3:18). (4)

Closing (Heb. 13:20f.; Jude 24f.).

The basic formula is the blessing formula “Blessed be the Lord” or “Blessed

be the God and Father…” (Heb. Baruk; Greek: eulogetos; Gen. 24:27; Ex. 18:10;

1 Ch. 16:36; Lk. 1:68; 2 Cor. 1:3f.; Eph. 1:3; 1 P. 1:3), followed by a statement of

the attributes motivating the utterance, primarily God’s activities in the lives of His


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people. Variants are “worthy is the Lamb” (Greek: axios, Rev. 4:11; 5:9, 12) and

“Holy, holy, holy is the Lord God Almighty” (Greek: hagios, Rev. 4:8).

Doxologies may begin with an imperative verb, challenging the hearers to

“ascribe to the Lord glory and strength” or “the glory of His Person” (Heb:

yahab, Ps. 29:1ff. par. 96:7-9; 1 Ch. 16:28f.) or “ascribe power” (Ps. 68:34),

“praise the Lord” (Heb: halal, Ps. 150f; cf. Greek: aineo, Rev. 19:5, “worship the

Lord” (hithpalel of saha; Ps. 29:2) or “glory in His Holy Person” (hithpael of

halal; 1 Ch. 16:10).

In doxologies, the following qualities are attributed to God: (1) Glory (Rom.

16:27; Gal. 1:5). (2) Honor, dominion (1 Tim. 6:16; 1 Pet. 4:11). (3) Salvation,

power (Rev. 19:1). (4) Majesty and authority (Jude 25). These are all “forever”

(Rm. 11:36), or “forever” and “ever” (2 Tim. 4:18; 1 Pet. 5:11).

In the New Testament, doxologies may begin with exclamations of

“Hallelujah” (Rev. 19:1), “Glory to God in the highest” (Lk. 2:14), or “Hosanna

to the Son of David” (Mt. 21:9, 15; Mk. 11:9f.; Jn. 12:13).

Although God the Father is the primary focus of New Testament doxologies,

there are others that are the objects of praise such as Christ (Mt. 21:9; Rev. 5:12)

and His kingdom of God (Mk. 11:10). A frequent Christological doxology

exclaims “Blessed is He who comes in the name of the Lord” (Mt. 21:9; 23:39;

Mk. 11:9; Lk. 19:38; cf. Ps. 118:26).

In doxologies, to the Lord Jesus Christ is ascribed: (1) Salvation and power

(Rev. 19:1). (2) Blessing and might (Rev. 5:18). (3) Glory (Heb. 13:21). (4)

Dominion (Rev. 1:6). (5) “Both now and to the day of eternity” (2 Pet. 3:18).

Praise is offered up “through Jesus Christ” (Rom. 16:27; Heb. 13:21; Jude 25)

or “in Christ” (Eph. 1:3; 3:21). Rarely are doxologies expressed in the second

person, as “Blessed are You” and “Yours” is the greatness, power, glory, victory

and majesty (1 Chron. 29:11).

Originally doxologies were voiced by the congregation at the conclusion of

hymns and prayers (1 Chron. 16:36; Rom. 11:33-36), in connection with the

response “Amen” (Mt. 6:13; Rev. 1:6; cf. Rom. 9:5; 16:27; 1 Pet. 4:11; 5:11).

However, praise and thanksgiving do occur in the opening line of prayers (1

Chron. 29:10-13; Dan. 2:20-23; Lk. 1:67-69). As in Jewish ritual, they may have

been uttered in response to the mention of God’s name (cf. Rom. 1:25; 2 Cor.

11:31).

It is fitting for Nebuchadnezzar to burst into a doxology of praise of the God of

Israel since he witnessed a great miracle, in which the God of Israel was revealing

Himself personally to the king as omnipotent and sovereign. Remember chapter

four is retrospective exposition. In this chapter, we see Nebuchadnezzar having a

personal encounter with the God of Israel in the sense that the God of Israel

disciplines him for his arrogance. He encounters miraculous, wondrous signs in the


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form of a vision of tree, which was given to him by God. Then, Daniel interprets

the vision for him, which told the king he would be punished for his arrogance.

Nebuchadnezzar experiences the miraculous when Daniel’s interpretation is

fulfilled. Then, lastly, the king encounters the miraculous power of the God of

Israel when he is restored to power after seven years of living as a wild animal.

Nebuchadnezzar has acknowledged that the God of Israel is sovereign over the

kings of the earth including him and that there is no king outside of the God of

Israel’s jurisdiction. He has learned through experience with God that even though

Babylon defeated Israel and took many of her citizens captive, the God of Israel

was not defeated by him but rather he was an instrument in the hand of the God of

Israel. The king is no longer rebelling against the God of Israel but now serving

willingly the God of Israel whereas prior to his conversion he was serving the God

of Israel unknowingly and unwillingly.

Nebuchadnezzar is worshipping the God of Israel here in Daniel 4:3.

Warren Wiersbe defines worship, “Worship is the believer’s response of all that

they are –mind, emotions, will and body-to what God is and says and does. This

response has its mystical side in subjective experience and its practical side in

objective obedience to God’s revealed will. Worship is a loving response that’s

balanced by the fear of the Lord, and it is a deepening response as the believer

comes to know God better” (Real Worship, 26).

Worship is adoring contemplation of the Lord and is the act of paying honor

and reverence to Him and affection for Him and flows from love and where there

is little love, there is little worship. It is the loving ascription of praise to the Lord

in gratitude and appreciation for who and what He is, both in Himself and in His

ways and in His work on the Cross for us. It is the bowing of the soul and spirit in

deep humility and reverence before the Lord (Psalm 2:11-12; 29:2; 95:6-7).

Worship of the Lord involves “reverence” for Him, which is an attitude of deep

respect and awe for Him. As a result of Nebuchadnezzar witnessing the power of

God in his life as recorded in Daniel chapter four, the king’s attitude toward the

God of Israel is one of deep respect and awe for Him.

Worship of the Lord also involves “respect” for Him, which is to esteem the

excellence of His Person as manifested through His attributes such as love,

faithfulness, mercy, compassion, justice, righteousness, truth, omnipotence,

omnipresence, omniscience, immutability, and sovereignty. As a result of

personally encountering the power of the God of Israel, the king is esteeming the

excellence of the person of the God of Israel as manifested through His attribute of

omnipotence.

Worship of the Lord involves “awe” of Him, which means we are to possess an

overwhelming feeling of reverence, admiration for Him. Nebuchadnezzar


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possesses an overwhelming feeling of reverence and admiration for the God of

Israel as a result of the events recorded in Daniel chapter four.

Warren Wiersbe writes, “True wonder reaches right into your heart and mind

and shakes you up. It not only has depth, it has value; it enriches your life. Wonder

is not cheap amusement that brings a smile to your face. It is an encounter with

reality, with God, which brings awe to your heart. You’re overwhelmed with an

emotion that is a mixture of gratitude, adoration, reverence, fear-and love. You’re

not looking for explanations; you’re lost in the wonder of God” (Real Worship,

page 43, Baker Books).

Worship of the Lord also involves “wonder” towards Him, which refers to

being filled with admiration, amazement and awe of Him and reaches right into our

hearts and shakes us up and enriches our lives and overwhelms us with an emotion

that is a mixture of gratitude, adoration, reverence, fear and love for Him. As a

result of personally encountering the power of the God of Israel as recorded in

Daniel chapter four, Nebuchadnezzar is filled with admiration, amazement and

awe for the God of Israel. The miracles reached right into his heart and shook him

up. They enriched his life and overwhelmed him with an emotion which was a

mixture of gratitude, adoration, reverence and fear and love for the God of Israel.

“How great are His miraculous signs” describes the signs and wonders God

performed on behalf of Nebuchadnezzar as recorded in chapter four as being

tremendous displays of God’s omnipotence. It denotes that these signs and

wonders were great in the sense that they dwarf what man can do. They were

superior to anything any man could do. It says that they were remarkable in

magnitude, degree and effectiveness in that they accomplished God’s will. The

miraculous events recorded in Daniel chapter four were intended to get the

attention of Nebuchadnezzar and to confirm and demonstrate to him the God of

Israel’s authority over the king and that the king was under the God of Israel’s

authority. These miracles were “confirmation” of this authority and served as

“proof” that the God of Israel was sovereign over the earth and Nebuchadnezzar

himself.

“Indeed, how great are His wondrous signs” is an emphatic clause meaning

that is advancing upon and intensifying Nebuchadnezzar’s previous statement.

Therefore, here in Daniel 4:3, the second statement that the Most High God’s

wonders were mighty advances upon and intensifies upon the previous statement

that His signs were great. This emphatic statement describes the signs and wonders

God performed on behalf of Nebuchadnezzar as being tremendous displays of

God’s omnipotence. The miracles recorded in chapter four were designed by God

to fill Nebuchadnezzar with “wonder” in the sense of being filled with admiration

for God and amazement and awe of Him. They overwhelmed him with an emotion

that was a mixture of gratitude, adoration, reverence, fear and love for Him.


13

“His kingdom is eternal” refers to God’s kingdom in the sense of God’s

authority over the kings of the earth and every creature and all creation. It denotes

that God’s kingdom is infinite in duration in contrast to Nebuchadnezzar’s

kingdom and those which would follow his during the course of human history.

Pentecost states that “there is an eternal aspect as well as a temporal aspect; it

has a universal nature as well as a local nature; or there is an immediate sense of

the kingdom in which God rules directly, and a mediated sense of the kingdom in

which God rules indirectly through appointed representatives.” (ibid, page 15). He

goes on to state that “the nature of the kingdom is derived from the person of God

and is a reflection of what is found in Him.” (ibid, page 15).

There are four essential truths that characterize its eternal aspect according to

Pentecost: (1) It is timeless since God is eternal (Psalm 10:16; 74:12; 145:13;

Jeremiah 10:10; Lamentations 5:19). (2) It is universal since God is omnipresent (1

Chronicles 29:11-12; Psalm 103:19; 139:7-10; Daniel 4:17, 25, 32; Amos 9:2). (3)

It is administered through appointed representatives whom God deals sovereignly

through men (Genesis 45:7-8; 50:20; Proverbs 21:1; Isaiah 10:5-6; 45:1-4;

Jeremiah 25:8-12; 27:48; 51:11-24, 27). (4) It is miraculous in that God sometimes

directly intervenes in the affairs of men (Exodus 7:3-5; Psalm 135:6-10). (Ibid,

pages 15-19)

God ruled His kingdom in eternity past and His subjects were originally only

the angels. Satan rebelled against God’s kingdom and God permitted him to

establish his own kingdom to rival His. God’s kingdom existed in the Garden of

Eden and His subjects were Adam and Eve who were expelled from His kingdom

as a result of their rebellion. However, through their faith in the promised

Redeemer, they reentered the kingdom of God but not the Garden of Eden.

Adam’s fall necessitated a change in the administration of the kingdom in that

God administered His kingdom through the law of conscience (Romans 2:14-15)

whereas in the Garden of Eden, it was administered by the prohibition to not eat

from the tree of the knowledge of good and evil.

The kingdom of darkness led by Satan continued to fight God’s kingdom during

the Antediluvian dispensation and sought to remove it from the earth. However,

the Flood during the days of Noah and God’s covenant with Noah continued the

kingdom of God on earth with Noah and his family as God’s subjects on earth.

God delegated authority to Noah to be chief administrator of His kingdom on

earth. The institution of human government in the Noahic covenant established

God’s administration of His kingdom on earth.

Men rebelled against His kingdom at the Tower of Babel. God exercised His

authority by scattering men through discontinuing the universal language and

creating multiple languages so that men could not reunite as easily to rebel against

Him.


14

Through the covenant with Abraham, God instituted a new form of

administration and promised to establish His rule on earth in the future through a

descendant of Abraham, Jesus Christ. This covenant served as the foundation for

the nation of Israel. Through Israel, God continued His kingdom in and through the

nation of Israel.

The kingdom was administered through Moses and the Law. Throughout her

history, Israel rebelled against God’s authority culminating in their rejection of

their King, Jesus Christ who along with John the Baptist proclaimed the kingdom

of God. Their rejection of the King resulted in the temporary setting aside of the

full manifestation of the kingdom of God on earth with Jesus Christ as King on the

earth until the Second Advent of Christ and His subsequent millennial reign. It also

resulted in God suspending the fulfillment of the seventieth week of Daniel, which

will be fulfilled after the rapture and will begin with Antichrist’s treaty with Israel

and will end with the Second Advent of Christ.

During this interval, both Jews and Gentiles become subjects of the King

through faith alone in Christ alone. Please note that faith alone in Christ alone has

always been the way to become a subject of the King in every past dispensation

and will be in the future dispensations as well. This new body of Jew and Gentile

believers compose the church, which was a mystery not known to Old Testament

saints. This particular form or manifestation of God’s kingdom through the church

began on the day of Pentecost and will end with the rapture.

So between Pentecost and the rapture, the administration of God’s kingdom on

earth is through the church. During the church age, God administrates His kingdom

and the church through the indwelling Spirit and Christ and the Word of God.

The kingdom of God is manifested by the manifestation of the indwelling

Christ and Spirit through the body of Christ during the church age. When the

believer obeys the Spirit who communicates the Father’s will for the believer

through the teaching of the Word of Christ, he is manifesting the kingdom of God.

Specifically, the kingdom of God is manifested through the church when members

of the body of Christ appropriate by faith the Spirit’s teaching in the Word of God

that they are in union and identified with Christ in His crucifixion, spiritual and

physical deaths, burial, resurrection and session.

The omnipotence of the Spirit is appropriated by the believer through faith.

Also, the person of Christ is manifested. This results in a manifestation of the

kingdom of God on earth since a manifestation of the character of Christ, the King,

is equivalent to the manifestation of the kingdom of God since the kingdom of God

is present when the King is present.

In Romans 14:17, Paul’s emphasis is upon the manifestation of the kingdom of

God through members of the body of Christ, which is indicated by the context in

that Paul is addressing the proper conduct of the strong in relation to the weak.


15

This manifestation of the kingdom of God is accomplished when members of the

body of Christ experience divine righteousness, peace and joy by experiencing

fellowship with Holy Spirit through faith in the Spirit’s teaching in the Word of

God that they have died with Christ and have been raised with Him.

The offer of entrance into God’s kingdom through faith alone in Christ will

continue after the rapture through the Tribulation up to the Second Advent when

Christ will by force establish the kingdom of God on earth. The kingdom was

manifested during the pre-canon period of the church age through the miracles

performed by the apostles in the power of the Spirit. It also took place through the

manifestation of the Spirit’s power in the lives of church age believers who

appropriated by faith the Spirit’s teaching in the Word of God that they are in

union with Christ and identified with Him in His death and resurrection.

The kingdom is manifested in this fashion during the post-canon period of the

church age. During the church age, this kingdom power is manifested through the

gospel as a result of the sinner being declared justified through faith in Christ. This

kingdom power is manifested during the church age through the lives of believers

who appropriate the power of the Spirit through faith in the Spirit’s teaching that

they have died with Christ and have been raised with Him in order to endure

undeserved suffering.

Just as this kingdom power was manifested in weakness by means of the Spirit

through the undeserved suffering of Christ on the cross (Hebrews 9:14) so it is

manifested in weakness by means of the power of the Spirit in the lives of

believers who endure undeserving suffering.

During the millennium, the Lord Jesus Christ will personally and bodily

administrate the kingdom of God on earth in Jerusalem. Satan’s kingdom will be

removed from the earth during the millennium but will temporarily reappear to

oppose one last time God’s kingdom but this rebellion will fail.

Now, the kingdom of God was present during the First Advent of Christ in the

person and words and actions of Christ and through His miracles performed by the

power of the Spirit. However, Christ’s presence on the earth did not remove

Satan’s kingdom from the earth. This will not take place until the Second Advent

of Christ and His subsequent millennial reign.

“In other words, His governmental dominion is from generation to

generation” is an epexegetical clause meaning it describes from a different

perspective the previous statement that the Most High God’s kingdom is eternal.

This epexegetical statement refers to the Most High God’s supreme, sovereign

authority or power to rule over every nation under heaven as well as every creation

and all of creation. It denotes that the Most High God’s governmental dominion is

from generation to generation meaning it extends from generation to generation


16

over the inhabitants of the earth. The implication is that His dominion over human

beings is eternal.


17

Daniel 4:4-Nebuchadnezzar Was Relaxing And Living Luxuriously In His

Palace, When He Was Given A Revelation By God In A Dream

Nebuchadnezzar’s Location When He Received a Revelation from God in a Dream

Daniel 4:4 “I, Nebuchadnezzar, was at ease in my house and flourishing in

my palace.” (NASB95)

This verse is composed of the first person singular personal pronoun ʾǎnā(h)

I” and then we have the masculine singular form of the proper“ ,(´an-aw) (ֲאנָה)

name neḇû·ḵǎḏ·ně(ʾ)ṣ·ṣǎr (נְבּוַכְדנֶאַּצר) (neb-oo-kad-nets-tsar), “Nebuchadnezzar”

which is followed by the masculine singular form of the adjective šelē(h) (ְׁשֵלה)

(shel-aw´), “at ease” and then we have the first person singular peʿal (Hebrew: qal)

active perfect form of the verb ḥǎwā(h) (ֲחָוה) (khav-aw´), “was” which is followed

by the preposition bĕ ( ְּב) (beh), “in” and its object is the masculine singular

construct form of the noun bǎ·yiṯ (ַּביִת) (bah-yith), “house” which is modified by

the first person singular pronominal suffix -î (־י) (ee), “my” and then we have the

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

adjective rǎ·ʿǎnǎn (ַרֲענַן) (rah-aw-nan´), “flourishing” and then once again we have

the preposition bĕ ( ְּב) (beh), “in” and its object is the masculine singular construct

form of the noun hê·ḵǎl ( לֵהיכַ ) (hay-kal´), “palace” which is modified by the first

person singular pronominal suffix -î (־י) (ee), “my.”

Asyndeton

Nebuchadnezzar under the inspiration of the Holy Spirit is employing the figure

of “asyndeton.” He does this in order to emphasize the statement in Daniel 4:4,

which records him at east in his house and living luxuriously in his palace when he

received a vision in a dream from God regarding a tree, which symbolized him.

This figure is to emphasize with the reader Nebuchadnezzar’s prosperous

circumstances in contrast to what is about to take place in his life, which is

recorded in the rest of the chapter, which records God disciplining himself severely

and deposing him from power for seven years.

ʾǎnā(h)

The independent personal pronoun ʾǎnā(h) functions as the subject of the finite

verb hǎwā(h), “was” and serves to focus attention on Nebuchadnezzar as the

subject. In this role, the pronoun is used for clarity rather than for emphasis. It

serves to emphasize Nebuchadnezzar’s peaceful and prosperous circumstances


18

when he received a revelation from the Most High God in a vision in a dream

regarding himself. We will translate the word “I myself.”

neḇû·ḵǎḏ·ně(ʾ)ṣ·ṣǎr

The proper name neḇû·ḵǎḏ·ně(ʾ)ṣ·ṣǎr, “Nebuchadnezzar” refers to the second

ruler of the Chaldean dynasty of Babylon.

hǎwā(h)

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

Here it denotes Nebuchadnezzar existing in the state of being at ease in his house

when he received revelation from the Most High God in a vision in a dream

regarding a tree.

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

condition. Here it denotes Nebuchadnezzar existing in the state of being at ease in

his house when he received revelation from the Most High God in a vision in a

dream regarding a tree. The perfect tense of the verb is stative expressing the same

thing as the peʿal stative stem. We will translate this verb “was.”

šelē(h)

The adjective šelē(h) means “contented, at ease,” implying a carefree and light-

hearted attitude. The word implies that Nebuchadnezzar was at peace with his

enemies.

b î ḇêṯ

The noun bǎ·yiṯ is in the singular and construct form referring to the residence

or the dwelling place or home of Nebuchadnezzar. The word is modified by the

first person singular pronominal suffix -î, “my,” which refers of course to

Nebuchadnezzar and functions as a possessive pronoun. It is also the object of the

preposition bĕ, which is a marker of location telling the reader where

Nebuchadnezzar was located when he received from God a revelation in a vision in

a dream.

wa

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

which describes from a different perspective the previous statement that


19

Nebuchadnezzar was content in his house. It introduces a statement which says that

he was living luxuriously in his palace when he received revelation from God in a

vision in a dream. Therefore, Nebuchadnezzar is saying that he was content in his

house, “specifically,” he was living luxuriously in his palace. This interpretation is

indicated by the fact that he goes from telling his readers that he was content in his

home to saying that he was living luxuriously in his palace. In other words, he

specifies his home as being his palace. Further supporting this interpretation is a

comparison of the adjective šelē(h) which means “content” implying a carefree and

light-hearted attitude and the adjective rǎ·ʿǎnǎn, which means “prosperous”

pertaining to thriving with emphasis on contentment. The former speaks of

contentment whereas the latter emphasizes why he was content, namely he was

prosperous because he conquered the world.

rǎ·ʿǎnǎn

The adjective rǎ·ʿǎnǎn means “prosperous” pertaining to thriving with emphasis

on contentment and adequacy of life, which implies a life of luxury, riches and

good health and other such ideas. The word speaks of a life marked by success and

economic well-being and enjoying vigorous and healthy growth. Thus,

Nebuchadnezzar was living prosperously possessing luxury, riches, good health, a

world-wide kingdom as a result of achieving victory over his enemies in war.

b î hêḵel

The noun hê·ḵǎl means “palace” referring to Nebuchadnezzar’s residence or

dwelling place. The word is modified by the first person singular pronominal suffix

-î, “my,” which refers of course to Nebuchadnezzar and functions as a possessive

pronoun. It is also the object of the preposition bĕ, which is a marker of location

telling the reader specifically where Nebuchadnezzar was located when he received

from God a revelation in a vision in a dream.

Translation of Daniel 4:4

Daniel 4:4 “I myself, Nebuchadnezzar was content in my house, specifically

prosperous in my palace.”

Exposition of Daniel 4:4

Daniel 4:4 presents to the reader the circumstances in which Nebuchadnezzar

found himself in when he received revelation from God in a vision in a dream.


20

This verse says he was content in his home. This contentment was the result of

being at peace since he had conquered his enemies and possessed a world-wide

empire, which is indicated by the events in chapter three, which record

Nebuchadnezzar ordering the representatives of the various nations, ethnicities and

languages in his kingdom to the dedication of the statue he erected of himself. The

king specifies in verse 4 that he was prosperous in his palace. This prosperous

condition indicates that his life was marked by success and economic well-being

and enjoying vigorous and healthy growth. Thus, Nebuchadnezzar was living

prosperously possessing luxury, riches, good health, a world-wide kingdom as a

result of achieving victory over his enemies in war.

There has been some debate among scholars as when the events of chapter four

took place in Nebuchadnezzar’s reign. Some argue that the events of chapter four

took place later in Nebuchadnezzar’s reign. Archer argues that they took place

some eight or nine years before the end of the siege of Tyre in 573. However, the

contextual evidence in the book of Daniel suggests that the events of chapter four

followed soon after the events in chapter three since the latter describes

Nebuchadnezzar as already a world-wide ruler who had subjugated nations,

ethnicities and languages groups to himself. Furthermore, history records that he

had already conquered his most powerful enemy Egypt.

In 605 B.C., Nebuchadnezzar attacked Egypt in the Battle of Carchemish which

resulted in the defeat of Egypt. Carchemish was destroyed by the Babylonians in

approximately June of that year. The Babylonian king pursued the Egyptians and

thus expanded his area of authority. He went into Syria and toward Palestine. Upon

learning of the death of his father Nabopolassar, Nebuchadnezzar returned from

Riblah to Babylon in August 605 B.C. where he was crowned king. After this he

returned to Palestine and attacked Jerusalem in September 605 B.C. This conquest

of Jerusalem resulted in Daniel and his companions being taken back to Babylon as

captives.

Nebuchadnezzar returned to Judah again a second time in 597 B.C. where he

laid siege to Jerusalem in response to Jehoiachim’s ill advised rebellion. At this

point, Jerusalem was now subjugated to Babylon. Ten thousand captives were

taken to Babylon, one of whom was the prophet Ezekiel (Ezekiel 1:1-3; 2 Kings

23:8-20; 2 Chronicles 36:6-10).

Jehoiakim died that year and was succeeded by his son Jehoiachin who was also

known as Jeconiah or Coniah. He surrendered to the Babylonians after only three

months in power. He was taken as a prisoner to Babylon along with the royal

family, the court, the upper classes and the artisans. The Temple was looted and its

articles taken as booty to Babylon.

After the attack in 597 B.C. Nebuchadnezzar established Zedekiah (Mattaniah)

who was the uncle of Jehoiachin, as a puppet ruler in Judah. He was urged to rebel


21

and ally with Egypt against the protestations of Jeremiah (Jeremiah 37:6ff.;

38:14ff.). Zedekiah did not pay heed to Jeremiah and allied himself with Egypt and

revolted against Nebuchadnezzar. The Chaldean armies invaded Judah in 587 B.C.

He attacked Jerusalem after destroying the small Syrian states and laying siege to

Lachish and Azekah as predicted by Jeremiah (Jeremiah 25:9).

In 588 B.C. Nebuchadnezzar returned a third time where he again laid siege to

the city of David, breaching the walls and destroying the city and burned the

temple of Solomon in 586 B.C. The majority of Jews who were not killed in this

offensive were also taken captive to Babylon (2 Kings 25;1-7; Jeremiah 34:1-7;

39:1-7; 52:2-11).

So the description that Nebuchadnezzar gives us in Daniel 4:4 of his

circumstances when he received a revelation from God in a vision in a dream

corresponds with the events in chapter three. The latter records him issuing a

decree to the representatives of the nations, ethnicities, and language groups in his

world-wide kingdom to come to the dedication of the statue he erected of himself.

This dedication not only expressed the king’s pride and arrogance and rebellion

against God but was an attempt to unite these various elements of his kingdom by

the joining of religion (idolatry) with civil government. Thus, chapter three paints a

picture that Nebuchadnezzar had conquered his enemies and was a world-wide

ruler. Therefore, to read about him in chapter four as contented and prosperous in

his palace corresponds to what we read in chapter three. Thus, the events recorded

in chapter four must have followed soon after the events recorded in chapter three.

In Daniel 4:4, Nebuchadnezzar is describing for his readers that he was living in

pride and was content with himself and full of himself after achieving such great

prosperity and success on the battle field as well as politically and economically.

He was not only the most powerful man in the world as the events in chapter three

tell us but he was also the richest as a result of plundering many nations such as

Israel.

In the Scriptures, pride is a great evil because it involves pretending to a

greatness and glory that belongs rightly to God alone. It is condemned as evil (1

Samuel 15:23; Proverbs 21:4; James 4:16; cf. Mark 7:22-23; Romans 1:29-30; 2

Corinthians 12:20; 2 Timothy 3:1-2; 1 John 2:16). It is a characteristic of Satan

(Ezekiel 28:2; 1 Timothy 3:6; cf. 2 Thessalonians 2:4, the antichrist)

There are warnings about pride in the book of Proverbs (Proverbs 16:5, 18; cf.

Proverbs 3:7, 34; 6:16-17; 11:2; 25:6-7, 27; 26:12; 27:1; 29:23) as well as

elsewhere in Scripture (Psalm 119:21; cf. Leviticus 26:19). God is said to be

opposed to the proud (1 Peter 5:5; James 4:6; Proverbs 3:34).

Arrogance is an attitude of the heart (Mark 7:21-22; cf. Job 35:12; Psalm 10:2-

11; 73:3-12; 86:14; 94:3-7; Malachi 3:15; Romans 1:28-31). It arises from self-

confidence (Isaiah 9:9-10; Daniel 4:29-30; Revelation 18:7; cf. Exodus 15:9; 1


22

Kings 20:11; 2 Kings 14:10; 2 Chronicles 25:19; Isaiah 28:15; Ezekiel 16:49;

Hosea 12:8; Habakkuk 2:4-5; Luke 18:9; Acts 8:9-10; 2 Peter 2:10-12). Arrogance

expresses itself in words (Psalm 17:10; 119:51; James 3:5; cf. 1 Samuel 2:3; Psalm

31:18; 119:69; 123:4; Proverbs 17:7; 21:24; Jeremiah 43:1-2). Arrogance is

essentially rebellion against God (Deuteronomy 1:43; 1 Samuel 15:23; cf.

Nehemiah 9:16-17,29; Job 36:8-9; Psalm 5:5; 119:85; Hosea 5:4-5; 7:10;

Zephaniah 3:1-4). It may even be found in the church (2 Corinthians 12:20; cf. 1

Corinthians 4:18; 1 Timothy 6:17). The Christian should reject arrogance

(Proverbs 8:13; Jeremiah 9:23-24; cf. Jeremiah 13:15; Romans 11:20; 1

Corinthians 1:28-31; 4:7; 13:4; Ephesians 2:8-9). God punishes the arrogant

whether they are a believer or a non-believer (Isaiah 2:17-18; Exodus 18:11; 1

Samuel 15:23).

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