Some join these verses to the end of the third chapter, but there is no reason for this; and it will clearly appear from the context that the edict is here set forth in the king’s name, and other events are inserted.

In fine, this preface might seem a proof of an important conversion; but we shall directly see how far Nebuchadnezzar was from being entirely purged of his errors.

Nebuchadnezzar here explains how he acknowledged the Supreme God. He does not relate the proofs which he had previously received; but since his pride was subdued in this last dream, he makes a passing allusion to it.

With respect to the words used above, we have formerly freed ourselves from all trouble, because we cannot accurately define what science each professed. Clearly enough they covered their shamelessness by honorable titles, although they gave themselves up to every possible imposture.

Here the king of Babylon addresses Daniel kindly, since he saw himself deserted by his own teachers. And hence we gather that no one comes to the true God, unless impelled by necessity. Daniel was not either unknown or far off; for we saw him to have been in the palace.

9. O Belteshazzar, master of the Magi, since I know that the spirit of the holy gods is in thee, and no secret can escape thee – or overcome thee, as I shall soon explain the word – relate the visions of my sleep which I saw, and their interpretation We yesterday shewed King Nebuchadnezzar to be a…

Here Nebuchadnezzar relates his dream, of which the interpretation will follow in its place. Yet because this narrative is cold and useless unless we should say something of the subject itself, it is necessary to make some remarks – the rest shall be deferred.

It is now added, its height was great; then, it grew till it reached even to heaven, and its aspect extended itself to the furthest bounds of the land.

The second part of the dream follows here. Hitherto Nebuchadnezzar has described the beauty and excellency of his state under the figure of a lofty tree which afforded shade to the beasts and on whose fruit they fed, and next as giving, nests to the birds of heaven under its boughs.

He afterwards adds—the angel cried with a loud voice, cut down the tree, strip off the leaves, cut off its boughs, scatter its fruits, (or throw them away) and let the beasts flee from its shadow, and the birds of heaven dwell no longer under its branches By this figure God meant to express that…

The reason for this punishment follows, when it is added, seven times shall pass over him; and then, do not cut off its lowest root, but let the rain of heaven water it; and next; his portion shall be with the wild beasts.

In this verse God confirms what he had shewn to the king of Babylon by means of a dream. He says, then, the king was instructed in a certain thing; since it had been so determined before God and his angels.

Here Nebuchadnezzar repeats what he had formerly said about seeking an interpretation for his dream. He understood the figure which was shewn to him, but he could not understand God’s intentions nor even determine its relation to himself.

Here Daniel relates how he was in some sense astonished. And I refer this to the sorrow which the holy Prophet had endured from that horrible punishment which God had shewn under a figure; nor ought it to seem surprising for Daniel to be grievously afflicted on account of the calamity of the king…

Here we see what I have touched upon, namely, how Daniel acted respectfully to the king, and thus was mindful of his prophetic duty, while he punctually discharged the commands of God.

Daniel follows up what he had begun with perseverance, shewing judgment to be overhanging the king of Babylon. He calls him lord, indeed, with cordiality; meanwhile he was the ambassador of the Supreme King, he did not hesitate to elevate his discourse above the king’s command – as all the prophets…

Daniel proceeds with the explanation of the king’s dream, to whom the last verse which I explained yesterday applies. This ought to be expressed, because this message was sorrowful and bitter for the king.

Here Daniel closes the interpretation of the dream, and shews how God did not treat King Nebuchadnezzar so severely by not giving way to clemency. He mitigates, indeed, the extreme rigor of the punishment, to induce Nebuchadnezzar to call upon God and repent, through indulging the hope of pardon,…

Since interpreters do not agree about the sense of these words, and as the doctrine to be derived from them depends partly upon that, we must remark, in the first place, that מלכי, meleki, means “my counsel.” Some translate it “my king,” and both words are derived from the same, root מלך, melek,…

After Nebuchadnezzar has related Daniel to be a herald of God’s approaching judgment, he now shews how God executed the judgment which the Prophet had announced. But he speaks in the third person, according to what we know to be a common practice with both the Hebrews and Chaldees.

I now approach the matter before us. Some think Nebuchadnezzar to have been touched with penitence when instructed by God’s anger, and thus the time of his punishment was put off.

It now follows, – While the speech was in the mouth of the king, a voice descended from heaven — They say unto thee, O King Nebuchadnezzar, thy kingdom has departed from thee! God does not now admonish the king of Babylon by either the mouth of a Prophet or a dream by night; but he sends forth his…

It follows, – They shall expel thee from among men, and thy habitation shall be with the beasts of the field – or of the country, – they shall make thee eat grass like oxen! Some think Nebuchadnezzar to have been changed into a beast; but this is too harsh and absurd.

The Prophet concludes what he had said: As soon as the voice had come down from heaven, Nebuchadnezzar was cast out from mankind! Some occasion of expelling him might have preceded this; but since the divination is uncertain, I had rather leave undetermined what the Holy Spirit has not revealed.

The Prophet again introduces King Nebuchadnezzar as the speaker. He says, then, After that time had elapsed, he raised his eyes to heaven Without doubt, he means those seven years.

Now the opposite clause is added to complete the contrast, because though it follows that nothing is firm or solid in mankind, yet this principle flourishes, namely, God is eternal; yet few reason thus, because in words all allow God to be firm and everlasting, yet they do not descend into…

Here Nebuchadnezzar explains at length what he had previously touched upon but shortly; for he had recovered his soundness of mind, and thus commends God’s mercy in being content with a moderate and temporary chastisement; and then he stretched forth his hand, and out of a beast formed a man again!…

At the close of the edict, Nebuchadnezzar joins the ingenuous confession of his faults with the praises of God! What he says of the proud, he doubtless applies properly to himself; as if he had said, God wished to constitute me a remarkable monument of his method of humbling the proud for the…