28/11/21 – Daniel 4:1-7
Daniel 4:1 – Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.
king – melek
(Aramaic) (king)
Equivalent of Hebrew melek
(king)
Note that the Greek Μελχί Melchi (Melchi) (my king; my counsel) is derived from the Hebrew melek. Melchi is translated “Melchi” twice in the NT (Luke 3:24, 28).
Some interesting information about melek:
Molech (or Moloch), a Canaanite god is derived from melek. Worshippers would even sacrifice their own children to this god by burning them alive. It is said that the beating of drums was to drown the cries of the children being roasted in the fire. The Valley of Hinnom was traditionally the place where the children of Judah sacrificed their children in the fire to Molech.
Jeremiah 7:30-31 – 30For the children of Judah have done evil in my sight, saith the Lord: they have set their abominations in the house which is called by my name, to pollute it.31And they have built the high places of Tophet, which [is] in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded [them] not, neither came it into my heart.
The Valley of Hinnom was just outside Jerusalem; its Aramaic name was Gehenna.
“Gehenna, the Aramaic name of the Valley of Hinnom” (Wikipedia “Valley of Hinnom; Gehenna”)
The name Tophet is the Hebrew Topheth (place
of fire)
and referred to a place in the southeast end of the valley of the son of Hinnom
south of Jerusalem. topheth is translated “tabret” in Job 17:6 where “The timbrel or tabret (also known as the tof of the ancient Hebrews) was the principal percussion
instrument of the ancient Israelites. It resembled either a frame drum or a
modern tambourine.” (Wikipedia “Timbrel”) The Hebrew topheth
derives from taphaph (to
play or sound the timbrel, beat, play upon, drum). The word originally meant to beat upon a
percussion instrument, and was later probably associated with a place of fire
by its association with the passing of children through the fire in
Molech-worship.
(That Jeremiah 7:31 verse above is
also a problem for Calvin who claimed that God only knew the whole future
because he had already foreordained it from the beginning. If God never
commanded it, nor had even considered it, this would have to assume that he had
forgotten that he had already decreed it from the beginning.)
Milcom (an Ammonite god) is also associated with melek.
King Solomon worshipped Milcom: 1 Kings 11:5 – For Solomon went after Ashtoreth the goddess of the
Zidonians, and after Milcom the abomination of the Ammonites.
The original Hebrew for melek would
have been mlk – generally vowels are not
included. Note that Jehovah and Yahweh are both derived from the same Hebrew
word (YHVH). By adding vowels to mlk we can get
both Molech and Milcom (often written as mlk).
people, nations, and languages – The same phrase is used in Daniel 3:4 to include all those who were under Nebuchadnezzar’s authority. Here it says it describes all those who “dwell in all the earth”. However, “all the earth” would refer to all those under Nebuchadnezzar’s rule (in the same way that “all the world” is used for the Roman Empire in Luke 2:1). Thus all those the king is addressing represent the peoples, nations and languages from around his empire (which could have meant “all the earth” to Nebuchadnezzar). The same group of people as in Daniel 3:4 is being referred to here. It would have been a courtesy to note who you were addressing, much like a speech addresses all those present in its first lines.
peace – shᵉlam (Aramaic) (welfare;
prosperity; peace) Translated “peace” in its four uses in the OT. The Hebrew equivalent
is shalom (peace), a common greeting even today. Note that
Jerusalem means “the teaching of peace”. The NT Greek
equivalent term (based on the Hebrew term) means “set
ye double peace”.
Peace be multiplied unto you – A common greeting given as a courtesy to
whomever you were writing to. Today we would use such as “Kind regards” or
“Greetings”.
Daniel 4:2-3 – 2I thought it good to shew the signs and wonders that the high God hath wrought toward me. 3How great [are] his signs! and how mighty [are] his wonders! his kingdom [is] an everlasting kingdom, and his dominion [is] from generation to generation.
I thought it good – Barnes says: ““it was seemly before me.” which is probably more
literally correct.”
to shew – to show; interpret;
explain; inform; tell; declare
the signs – or “wonders” or
“miraculous signs” The LXX Greek term in Daniel 4:2 is semeion which is
mostly translated “signs” in the NT but also “miracles” many times. It
represents that which is beyond the ability of man to produce.
wonders – wonders; miracles. It has the idea of being
astounded, stunned, amazed, or dumbfounded.
Clearly Nebuchadnezzar considered such things as
miraculous or amazing; such things had to be of the gods, or, in this case, the
“high God” of Daniel. Nebuchadnezzar is not
necessarily worshipping God alone, but he has clearly placed Daniel’s God above
all other gods in terms of power and authority.
toward – literally “with” or
“together with” Thus it could be saying that “the high God has wrought with me”.
Nebuchadnezzar considered it a good to declare to “all peoples, nations, and languages” (Vs 1 above) the miracles (or miraculous workings) that the “high God” (“God of gods” – Daniel 2:47) had wrought (made happen) with him. That is, not only has he seen these signs and wonders, but they have been made a work in or with his life. They weren’t independent of the king but were made a part of his life.
the high God – This phrase is only translated this way once in the Aramaic passage in Daniel. The same phrase is translated “the most high God” in Daniel 3:26 (also Daniel 5:18 & 21). “the high” part of this phrase is also translated “the most high” in 6 other places in the Aramaic passage in Daniel. We may assume that “high God” is likewise a superlative term, thus should be read as “the most high God”; this God is the “God of gods” (Daniel 2:47), the highest of all.
Therefore God’s miraculous signs are great and His wonders (or miracles) are mighty, in accordance with His “most high God” status. These are signs and wonders that can only be attributed to the God of gods, the Most High.
an everlasting kingdom – Its Hebrew equivalent phrase is in Psalm 145:13 – Thy kingdom [is] an everlasting kingdom, and thy dominion [endureth] throughout all generations.
In fact, in many ways, Psalm 145:12-13 (12To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom. 13Thy kingdom [is] an everlasting kingdom, and thy dominion [endureth] throughout all generations.) is very similar in its statements.
from generation to generation – That is, it is perpetual or eternal, enduring for ever. It doesn’t change with the passing of generations.
dominion – or “sovereignty”. The Hebrew for “dominion” in Psalm 145:13 is a similar term.
God’s sovereignty over all will last for eternity; note Hebrews 13:8 – Jesus Christ the same yesterday, and to day, and for ever.
Nebuchadnezzar has been prompted by such signs and wonders to understand that this greatness and might had to be seen as enduring for all time, able to endure for many generations without destruction. This is the classic definition of eternalness: that which does not change in time, as opposed to temporal which is that which changes in time. Note 2 Corinthians 4:18 – While we look not at the things which are seen, but at the things which are not seen: for the things which are seen [are] temporal; but the things which are not seen [are] eternal.
That is, our focus should always be on the things of eternity (which we cannot see but will always remain the same) rather than on temporal things (which can be seen but can and will change in time).
Thus we walk by faith in that which we cannot see rather than by seeing what we can see. 2 Corinthians 5:7 – For we walk by faith, not by sight:
Also note that faith rests upon that which we cannot see: Hebrews 11:1, 3
– 1Now
faith is the substance of things hoped for, the evidence of things not seen.
3Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.
and that “without faith [it is] impossible to please [him] (God)” (Hebrews 11:6)
Daniel 4:4 – I Nebuchadnezzar was at rest in mine house, and flourishing in my palace:
Up until now Nebuchadnezzar has been setting the scene for another of his dreams. This continues with his explanation of where he was when he had his dream and what he initially did to have the dream interpreted. In today’s passage Nebuchadnezzar goes through the same process that he went through with that dream in Daniel Ch.2: call the wise men to see what their wisdom could tell him (Vs 7 below). If this passage occurs after the previous dream, then we have to wonder why Nebuchadnezzar doesn’t call upon Daniel from the beginning. It is only after his wise men fail to respond favourably (again!) that Daniel is then called in. If Daniel’s God is so high and does such signs and wonders, then why didn’t the king check with Him (via Daniel) first?
I suppose that at least this time he didn’t decree terrible deaths for those failed wise men before calling upon Daniel, so possibly there’s been some improvement!
at rest – or “at ease” or “taking it easy” That is, having a good time of relaxation. Cambridge says that “The word suggests the idea of contentment and security,—in a good or a bad sense, according to the context”
Nebuchadnezzar was probably having a well-deserved rest (according to him, anyway) after maybe some work running his kingdom. (It’s such hard work decreeing interesting executions for those who disobey him!)
He may have been dozing as well, noting that it was while he was resting that he “saw” this dream (Vs 5 below).
flourishing – to be luxuriant or flourishing as a plant might flourish. It could have the idea of being prosperous, having an abundance of good things to enjoy.
Daniel 4:5 – I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me.
saw – beheld; witnessed; saw. It was could have been while he was sleeping or at least dozing “upon my bed”.
made me afraid – It made him apprehensive as to what it could mean.
the thoughts – mental conceptions;
fantasies; images; mental pictures; imaginings. It could be translated
here as “imaginations”.
the visions of my head
– A similar phrase is found in Daniel 2:28b – Thy dream,
and the visions of thy head upon thy bed, are these;
troubled me – frightened: alarmed;
dismayed. Possibly “alarmed” might be best here. This word
is translated “in haste”
in Daniel 2:25
(Then Arioch brought in Daniel before the
king in haste ……) where it means to want something done as quickly
as possible because of some perceived trouble, urgency, or if alarmed or
frightened.
It would have the idea here of panic causing him to
urgently consider what he could do to avert any perceived trouble.
He was at rest, perhaps dozing off (see Vs 4 above) when he “saw” this dream. The dream gave him serious concerns, even fear, about what its implications might be. He probably experienced wild imaginations (“thoughts”) which didn’t help his concerns, and the visions (or images) that he “saw” caused him to suffer what we might today call a panic attack.
Daniel 4:6 – 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.
a decree – tᵉ‘em (Aramaic) (decree; taste; judgment; command) It is also translated “a decree”
in Daniel 3:10;
3:29; 4:6; and 6:26. However, it is translated “wisdom” in Daniel 2:14, and “regarded” (Daniel 3:12) and ”regardeth”
(Daniel 6:13).
More surprisingly, it is translated “tasted”
in Daniel 5:2.
If we dig deeper, we find that it is derived from the Aramaic tᵉ‘am (to feed; cause to eat) Barnes says: “The word here rendered decree (טעם
ṭe‛êm) means, commonly,
"taste, flavor," as of wine; then
"judgment, discernment, reason;" and then a judgment of a king, a
mandate, edict.” Therefore, if a person could accurately judge the
qualities of a particular wine, then he was considered to have good judgment
and therefore should be able to make decisions based upon that judgment. Thus
“wisdom” would also relate to that ability to make good judgments. Clearly the
ability to properly assess wines was an essential requirement to be able to
make good judgments in Babylon?
The equivalent Hebrew word (of the Aramaic tᵉ‘am) for “taste” is ta‘am as
used in Psalm 34:8a – O taste and see that
the Lord [is] good:
It was Nebuchadnezzar’s decision based upon his qualified judgment (as king – and as a connoisseur of fine wines?) to bring in all the wise men of Babylon (as he did previously in Daniel 2:2 – Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king.
Of course, then they were threatened with all sorts of dire
consequences (Daniel 2:5) if they weren’t able to tell
the king what the dream was even about, let alone what it meant! At least this
time the king cuts through all his previous “red tape” regarding their
executions, asking Daniel for his opinion as well (see Daniel 4:8 onwards – we’ll cover this next time).
Three other Aramaic words are translated “decree”
in Daniel.
1/. dath (Aramaic)
(decree; law) Daniel 2:9, 13, 15.
2/. gᵉzerah
(Aramaic) (decree) Daniel 4:17, 24.
3/. ‘ecar
(Aramaic) (interdict; decree; decree of restriction) Daniel 6:7, 8, 9, 12, 13, 15, 26.
Daniel 4:7 – 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.
Note “Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans” (Daniel 2:2)
This is the same group (well, maybe with a few missing after Nebuchadnezzar’s executions after the Daniel Ch.2 interpretation fiasco).
At least Nebuchadnezzar has condescended to tell them the dream this time. It seems that the previous time in Daniel Ch.2 he had not told them the dream because he may have thought that they would come up with some made-up story about what it meant.
Daniel 2:4 – Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.
He probably reasoned that if he told them the dream this time, they should be fearful of not making up anything to “explain” it according to their “wisdom”. It seems that this time they may not have stated that they would show the interpretation as they had claimed before. And, more importantly, Nebuchadnezzar doesn’t appear to have threatened them with dire consequences as he had the previous time – “if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.” (Daniel 2:5) Perhaps they were able to be more straight-forward with the king when it wouldn’t necessarily cost them their lives.
Daniel does seem to be making a very strong point: that only the one true God is able to make accurate interpretations all the time. While these wise men of Babylon may have been able to fool some people all the time, perhaps fool all people some of the time or even fool some people all the time, they were never going to fool all people all the time. It’s a bit like seances: these people claim to be in contact with the dead with information from the other side of the grave, but when this really happens, they are as surprised as anyone else – just note the witch of Endor and the prophet Samuel in 1 Samuel Ch.28.
It is interesting to note that even after Nebuchadnezzar had discovered that Daniel’s God was “a God of gods” and “a revealer of secrets” (Daniel 2:47), he again falls back into his comfort zone by firstly requesting that his wise men try to interpret his dream. As Christians we do all too often try to stay within our comfort zone, trying methods that we have always used, even if they do not always achieve the required results. We walk by sight, not by faith, because faith requires belief in the unknown (and to please God), whereas sight is more comfortable for us to use. (2 Corinthians 5:7 and Hebrews 11:6.)
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