1 Nebuchadnezzar the king, to all the peoples, nations, and languages living in all the earth: May your peace be increased.
Hippolytus of Rome · AD 235 And so at that time Nebuchadnezzar, after seeing the marvels which happened to the three boys and being pricked in heart, set forth through a decree to publically announce to all peoples, tribes, and tongues who were under him, that namely they who hear what occurred, should fear God and should glorify him, just as he himself also praised God and said, "His kingdom is an everla…
John Chrysostom · AD 407 Again, observe also the piety of the Children: they showed no indignation, no anger, no gain-saying, but they came forth. Had they regarded it as an act of vengeance that they had been thrown into the furnace, they would have been grieved against the man who had cast them in; as it is, there is nothing of the kind; but, as though they were going forth from Heaven itself, so wen…
Jerome · AD 420 Verses 1-3. "Nebuchadnezzar the king unto all the peoples, nations and languages who dwell upon the whole earth: peace be multiplied unto you. The Most High God hath performed signs and wonders towards me.
2 It has seemed good to me to make clear the signs and wonders which the Most High God has done with me.
Thomas Aquinas · AD 1274 If certain things are divinely represented to any man by means of imaginary likenesses, as happened to Nabuchodonosor, such a man is not to be considered a prophet, unless his mind be enlightened for the purpose of judgment; and such an apparition is something imperfect in the genus of prophecy.
3 How great are his signs! and how full of power are his wonders! his kingdom is an eternal kingdom and his rule goes on from generation to generation.
Cyril of Jerusalem · AD 386 Nothing is excluded from the dominion of God, for Scripture says of him, "All things serve you." God, then, rules over all things, and in his forbearance he endures even murderers and robbers and fornicators, having determined a fixed time for requiting each, that they who, granted a long reprieve, remain impenitent may suffer the greater condemnation.
4 I, Nebuchadnezzar, was at rest in my place, and all things were going well for me in my great house:
Jerome · AD 420 Verse 4. "I, Nebuchadnezzar, was at ease in my house and prospering in my palace." The narrative is clear indeed and requires but little interpretation.
Theodoret of Cyrus · AD 458 Nebuchadnezzar was in control of the whole of Asia, had brought Egypt under his control and had subjugated the Ethiopians living near Egypt.
5 I saw a dream which was a cause of great fear to me; I was troubled by the images of my mind on my bed, and by the visions of my head.
Jerome · AD 420 Verse 5. "'I beheld a dream which terrified me, and my thoughts while upon my bed...'" Let our opponents answer what kind of a dream the hostile power would have seen, unless perhaps everything he appears to possess in this world is a mere shadowy dream.
6 And I gave orders for all the wise men of Babylon to come in before me so that they might make clear to me the sense of my dream.
Theodoret of Cyrus · AD 458 He did not give these details casually: it was in parallel so as to make clear to everyone the prophet's wisdom by comparison—hence his listing the nationalities of the wise men of Babylon so as to highlight the fact that whereas they understood absolutely nothing, he was illuminated by the divine Spirit.
7 Then the wonder-workers, the users of secret arts, the Chaldaeans, and the readers of signs came in to me: and I put the dream before them but they did not make clear the sense of it to me.
Hippolytus of Rome · AD 235 Then he described what happened in his second vision, as none of the magicians, soothsayers, and Chaldeans were able to declare the matter to the king, until Daniel was called who also described to Nebuchadnezzar his first vision, so that in all things God might glorify his own slaves the prophets beyond the other barbarians and foreign nations, who pretend to be flattered in t…
8 But at last Daniel came in before me, he whose name was Belteshazzar, after the name of my god, and in whom is the spirit of the holy gods: and I put the dream before him, saying,
Basil of Caesarea · AD 379 We are not capable of glorifying God on our own; only in the Spirit is this made possible. In him we are able to thank God for the blessings we have received. To the extent that we are purified from evil, each receives a smaller or larger portion of the Spirit's help that each may offer the sacrifice of praise to God.
Cyril of Jerusalem · AD 386 The spirit filled the soul of Daniel with wisdom.… Even Nebuchadnezzar recognized that the Holy Spirit was in Daniel.… One thing he said was true and one was false. That he had the spirit was true, but he was not the chief of the magicians.
Jerome · AD 420 Verse 8. "'Then at last my associate, Daniel, whose name according to the name of my god is Belteshazzar, entered before my presence.'" With the exception of the Septuagint translators (who for some reason or other have omitted this whole passage), the other three translators have translated the word as "associate" (collega).
9 O Belteshazzar, master of the wonder-workers, because I am certain that the spirit of the holy gods is in you, and you are troubled by no secret; this is the dream which I saw: make clear to me its sense.
Theodoret of Cyrus · AD 458 Good fortune often causes the general run of people to forget their benefactors, whereas it is necessity that recalls to mind those who have treated us well; and while the person in good health does not keep in mind the physician's competence, on falling ill he or she remembers having that complaint before and returning to good health thanks to such and such a physician.
10 On my bed I saw a vision: there was a tree in the middle of the earth, and it was very high.
Jerome · AD 420 Verse 10. "'I saw, and behold there was a tree in the midst of the earth, and its height was very great...'" It was not only of Nebuchadnezzar, King of the Chaldeans, but also of all impious men that the prophet says: "I beheld the impious man highly exalted and lifted up like the cedars of Lebanon" (Psalm 37:35).
Theodoret of Cyrus · AD 458 By the tree blessed Daniel said [Nebuchadnezzar] personally was depicted, and he said its height reached to heaven to suggest not the real tree but his thoughts and imaginings.… His [conceited attitude] is the reason he sees the height of the tree reaching to heaven; but since, so to say, he even had control of the whole world, he sees the tree trunk—that is, the extent of its…
Ishodad of Merv · AD 850 "Its top," that is, of the tree, is his thoughts and the pride of his spirit. "Its foliage" is his army. "Its fruits" are his nobles. "The animals of the fields and the birds" are the nations and kingdoms that he has subdued. "From it all living beings were fed" are because the silver and gold that were for the benefit of people were coined by his mint.
11 And the tree became tall and strong, stretching up to heaven, and to be seen from the ends of the earth:
Hippolytus of Rome · AD 235 For the tree "grew great and strong, which reached unto the height of heaven and its trunk to the limits of all the earth," [Daniel 4:11] Scripture indicates it to be the kingdom of Nebuchadnezzar, as also Daniel distinctly stated, because the king was exalted and became glorious and ruled over all the earth and mastered the farthest nations.
12 Its leaves were fair and it had much fruit, and in it was food enough for all: the beasts of the field had shade under it, and the birds of heaven were resting in its branches, and it gave food to all living things.
Theodoret of Cyrus · AD 458 Barbarians lived a wild life, whereas more reasonable and civilized people, rapid and uplifted in their thinking, continued to pass their life under his authority.
13 In the visions of my head on my bed I saw a watcher, a holy one, coming down from heaven,
Hippolytus of Rome · AD 235 The Word, having heard the council of the Father, descended from heaven to proclaim the will of the Father through angels, as Scripture says, "A holy one descended from heaven." [Daniel 4:13] The angels consulted the Word, "What does the master command us?" For this is the request of the saints.
Theodoret of Cyrus · AD 458 By eir he refers to the watcher, the meaning in Greek. By watcher he means an angel, thus bringing out its bodiless form: what is clad in a body is subject to sleeping, whereas what is rid of a body is superior to the need for sleeping. So he means, I saw an angel, bodiless in nature, who descended from heaven.
Isaac of Nineveh · AD 700 One who passes the night with thought of him makes of God a housemate; and one who earnestly desires the will of God will find the watchers on high to be his teachers.
14 Crying out with a loud voice; and this is what he said: Let the tree be cut down and its branches broken off; let its leaves be taken off and its fruit sent in every direction: let the beasts get away from under it and the birds from its branches:
Hippolytus of Rome · AD 235 And so when the angel came down from heaven and said, "Cut down the tree and strip its branches and shake off its leaves and scatter its fruit. Let the beasts be loosed from under it and the birds from its branches" [Daniel 4:14], this indicates the occurrence of a plot by the satraps against the king and by those who are in power under them.
15 But keep its broken end and its roots still in the earth, even with a band of iron and brass; let him have the young grass of the field for food, and let him be wet with the dew of heaven, and let his part be with the beasts.
Hippolytus of Rome · AD 235 After he was banished by them, he fled to the desert and his kingdom and the authority and majesty which he had formerly were taken, because he boasted and said, "Who is the god, who shall take you from my hands?" [Daniel 3:15] Later stooping piteously to the earth, and wailing in the mountains, he lived with the beasts, fearing his satraps, lest he be killed by them.
16 Let his heart be changed from that of a man, and the heart of a beast be given to him; and let seven times go by him.
17 This order is fixed by the watchers, and the decision is by the word of the holy ones: so that the living may be certain that the Most High is ruler over the kingdom of men, and gives it to any man at his pleasure, lifting up over it the lowest of men.
Hippolytus of Rome · AD 235 The dream which was seen by Nebuchadnezzar was displayed as a punishment for the king himself, whose heart was exalted and lifted up against God, having set up a golden image and having forced all to be idolaters, it was shown to him through a vision that even he might see that he has the lot of being under the authority of God, even if he seems to at some time reign over all t…
Jerome · AD 420 Verse 17. "In the decision of the watchmen, i.e., the angels, lies the decree and the speech and the petition of the holy ones." Moreover it is both Greek and Latin usage to call the rainbow iris, because it is said to descend to earth in a multicolored arch.
Theodoret of Cyrus · AD 458 This is what the angel means, that the fate of the tree will come to pass for this purpose, for everyone to know through this that there is one God, Lord and King, who appoints kings on the earth and entrusts the kingdom to whomever he wishes.
18 This dream I, King Nebuchadnezzar, saw; and do you, O Belteshazzar, make clear the sense of it, for all the wise men of my kingdom are unable to make the sense of it clear to me; but you are able, for the spirit of the holy gods is in you.
19 Then Daniel, whose name was Belteshazzar, was at a loss for a time, his thoughts troubling him. The king made answer and said, Belteshazzar, do not be troubled by the dream or by the sense of it. Belteshazzar, answering, said, My lord, may the dream be about your haters, and its sense about those who are against you.
Hippolytus of Rome · AD 235 Therefore he, who also interpreted the dream of the king, was grieved and became tearful and for about one hour was amazed and his thoughts troubled him, not wishing to send out his voice, indicating the affection which he had for the king, so that in this even the king was sorely pricked and when he did what was spoken by the prophet, he was able to be saved.
Ephrem the Syrian · AD 373 Daniel did not speak these words ("may the dream be for those who hate you") … because he feared the majesty of the king or in order to flatter him and his fortune but either to show respect for the king and the worship of the vessels in the temple or for that general edict through which he [the king] repressed those who wanted to scorn the divine name in their actions or words…
Jerome · AD 420 Verse 19. "Then Daniel, whose name was Belteshazzar, began quietly to meditate by himself for about an hour, and his meditations greatly troubled him.
20 The tree which you saw, which became tall and strong, stretching up to heaven and seen from the ends of the earth;
Jerome · AD 420 Verse 20. "'The lofty and vigorous tree which thou sawest, the height of which reached the heavens...'" He explains the truth without insulting the king, so as to avoid appearing to charge the king with sinful pride, but rather with overweening greatness.
Theodoret of Cyrus · AD 458 Daniel's wisdom is worth admiring: he did not say simply, the big tree, but grown to great size and strength—in other words, instead of being great from the beginning, you became great gradually, and instead of having strength from the outset, you gradually acquired it.
21 Which had fair leaves and much fruit, and had in it food for all; under which the beasts of the field were living, and in the branches of which the birds of heaven had their resting-places:
22 It is you, O King, who have become great and strong: for your power is increased and stretching up to heaven, and your rule to the end of the earth.
23 And as for the vision which the king saw of a watcher, a holy one, coming down from heaven, saying, Let the tree be cut down and given to destruction;
Jerome · AD 420 Verse 23. "'Let him be bound with iron and with brass in the grass out of doors, and let him be sprinkled with dew of heaven, and let his feeding be with the wild beasts, until seven times pass over him.'" It was also written to the same effect above.
24 This is the sense of it, O King, and it is the decision of the Most High which has come on my lord the king:
Jerome · AD 420 Verses 24, 25. "'This is the interpretation of the sentence of the Most High which has come upon my lord the king. They shall cast thee forth from among men and thy habitation shall be with cattle and wild beasts...'" Daniel moderates the severity of the sentence by complimentary language, so that (variant: and) after he has first set forth the harsher aspects, he may moderate…
Theodoret of Cyrus · AD 458 At this point it is possible to learn the value of the apostolic teaching, "Let every person be subject to the governing authorities"; blessed Daniel, note, calls the impious king "lord" and, influenced by the norm of authority, he adopts the appropriate titles, and he gives a glimpse of the truth of the dream, distressing though it is.
Gregory the Dialogist · AD 604 Often, when means are abundant, and many things can be done for subordinates to admire, the mind exalts itself in thought, and fully provokes to itself the anger of the judge, though not breaking out in overt acts of iniquity. For he who judges is within; that which is judged is within.
25 That they will send you out from among men, to be with the beasts of the field; they will give you grass for your food like the oxen, and you will be wet with the dew of heaven, and seven times will go by you, till you are certain that the Most High is ruler in the kingdom of men, and gives it to any man at his pleasure.
Hippolytus of Rome · AD 235 Next Scripture says, "And he shall lie outside in the grass and in the dew of heaven and seven seasons shall pass over him until you know that God the Most High rules over the kingdom of men." [Daniel 4:25] And so some count seven seasons as seven years.
Theodoret of Cyrus · AD 458 God will take from you even human reason and will make you resemble the beasts so that you may learn from experience what is human and what is God, what is human fortune and what is divine kingship, and the fact that it is impossible to attain it unless God wishes.
26 And as they gave orders to let the broken end and the roots of the tree be, so your kingdom will be safe for you after it is clear to you that the heavens are ruling.
Hippolytus of Rome · AD 235 When he put away the same great arrogance which he acquired, and when he was suffering in the mountains, he confessed to God, recognizing the heavenly authority and he was restored again to the office of his kingdom, after both the magistrates and princes and all of those who were under him sought him, they also bestowed extravagant honor and glory upon him, so that what was sp…
Jerome · AD 420 Verse 26. "'Thy kingdom shall remain unto thee, after thou shalt have acknowledged that power belongs to Heaven.'" Those who contest the historicity of this incident and would have it that the devil's original position of honor will be restored to him, make capital of this passage, on the ground that after Nebuchadnezzar has during the seven-year cycle endured torments and best…
Theodoret of Cyrus · AD 458 Having foretold the future in this way, [Daniel] offers exhortation and excellent advice and applies a remedy suited to the wound … "compassion for the poor." In this he implies the insatiable cruelty with which [Nebuchadnezzar] treated his subjects. Do you wish, he asks, to receive lovingkindness?
27 For this cause, O King, let my suggestion be pleasing to you, and let your sins be covered by righteousness and your evil-doing by mercy to the poor, so that the time of your well-being may be longer.
Hippolytus of Rome · AD 235 How does that insolence and the mighty arrogance of words and the great and terrible flame of the furnace aid Nebuchadnezzar when he is not master of his own soul? And on account of this the blessed Daniel became his counselor, like a good doctor who wishes to heal his hurts.
Jerome · AD 420 Verse 27. "'Wherefore, O king, let my counsel meet with thy favor, and make up for thy sins by deeds of charity, and thine iniquities by showing mercy to the poor.
28 All this came to King Nebuchadnezzar.
Hippolytus of Rome · AD 235 And so similarly it happened also to Nebuchadnezzar. For indeed after he began the eighteenth year, he set up the image, just as has been said in the book before this, and its dimensions were also made known.
29 At the end of twelve months he was walking on the roof of his great house in Babylon.
Theodoret of Cyrus · AD 458 The text then conveys also the span of divine longsuffering: after the passage of twelve months the threat in the prophecy reached its factual conclusion. Though given such a length of time to repent, he failed to meet the deadline for repentance; it would be of him that blessed Paul spoke, "Do you despise the riches of his kindness, forbearance and longsuffering?
30 The king made answer and said, Is this not great Babylon, which I have made for the living-place of kings, by the strength of my power and for the glory of my honour?
Hippolytus of Rome · AD 235 For if the glory of those who lie in prominence is like dry leaves, which blossom for a little while but immediately waste away, how does it aid Nebuchadnezzar the king when he says this immoderate statement, "Is this Babylon not great, which I myself built as a house for my kingdom, for the rule of my strength, for the honor of my glory?" [Daniel 4:30] When after he was banish…
Ephrem the Syrian · AD 373 Then the king became even more insolent, even as God was patient and had shown magnanimity by endeavoring to lead him to repentance. And as he walked on the terrace of the royal house and looked around over his fortune, he said, "Where became of all those sad omens by which the saint had meant to frighten me? I certainly rule Babylon, which I made magnificent."
31 While the word was still in the king's mouth, a voice came down from heaven, saying, O King Nebuchadnezzar, to you it is said: The kingdom has gone from you:
Jerome · AD 420 Verses 31, 32. "While the saying was yet in the king's mouth, a voice from heaven assailed him: 'King Nebuchadnezzar, to thee it is spoken, thy kingdom shall pass away (variant reading: is passing away) from thee and they shall cast thee forth from among mankind.'" His arrogant boasting is immediately punished by the Lord.
Theodoret of Cyrus · AD 458 Since he dreamed of going up to heaven, he received the verdict from there; and since he was not satisfied with the palace here below, and instead at the same time he insanely hankered after one on high, he was deprived of the one here below; in his wish to snatch heaven he was driven also from earth.
32 And they will send you out from among men, to be with the beasts of the field; they will give you grass for your food like the oxen, and seven times will go by you, till you are certain that the Most High is ruler in the kingdom of men, and gives it to any man at his pleasure.
Hippolytus of Rome · AD 235 And on account of this Scripture says, "He shall lie outside in the grass and in the dew of heaven and with the beasts and his portion shall be in the grass of the earth.
33 That very hour the order about Nebuchadnezzar was put into effect: and he was sent out from among men, and had grass for his food like the oxen, and his body was wet with the dew of heaven, till his hair became long as eagles' feathers and his nails like those of birds.
Theodoret of Cyrus · AD 458 By all this it suggested his condition of neglect and carelessness: bereft of divine providence, he was not even a recipient of care from his own—wife, children and family; instead, like a wild animal he kept frequenting uninhabited places, filling his stomach with the food of brute beasts.
34 And at the end of the days, I, Nebuchadnezzar, lifting up my eyes to heaven, got back my reason, and, blessing the Most High, I gave praise and honour to him who is living for ever, whose rule is an eternal rule and whose kingdom goes on from generation to generation.
Hippolytus of Rome · AD 235 Then he says, "Its feathers were plucked and it was lifted up from the earth and it stood upon human feet and a heart of a man was given to it." [Daniel 7:4] For this really happened to Nebuchadnezzar, just as has been indicated in the book before this book, and he himself testifies in this way about that which happened to him, as he was banished from his kingdom and his glory…
Ephrem the Syrian · AD 373 "My reason returned to me," that is, I was made again master of my own mind, and certainly returned to my senses. "I blessed the Most High, who does what he wills," that is, who with his divinity and will rules and administrates not only the affairs of human beings, whom he fashioned from clay, but also those of the spiritual powers, whom he placed in heaven.
Jerome · AD 420 Verse 34. "'I, Nebuchadnezzar, lifted mine eyes toward heaven, and my intelligence returned to me.'" Had he not raised his eyes towards heaven, he would not have regained his former intelligence. Moreover, when he says that his intelligence returned to him, he shows that he had lost not his outward appearance but only his mind.
35 And all the people of the earth are as nothing: he does his pleasure in the army of heaven and among the people of the earth: and no one is able to keep back his hand, or say to him, What are you doing?
Jerome · AD 420 Verse 35. "'For He does according to His will, just as among the powers of heaven, so also among the inhabitants of the earth...'" This too Nebuchadnezzar expresses like a worldling. For God does not simply do what He wishes, but rather God wishes only that which is good.
Theodoret of Cyrus · AD 458 Up to the present I [Nebuchadnezzar] thought myself very great and elevated, whereas now I know clearly that all human nature is nothing compared with God.
36 At the same time my reason came back to me; and for the glory of my kingdom, my honour and my great name came back to me; and my wise men and my lords were turned to me again; and I was made safe in my kingdom and had more power than before.
Jerome · AD 420 Verse 36. "'And my nobles and officers sought me out and I was restored to my kingdom, and all the greater magnificence accrued to me.'" Well then, according to those who argue against the historical character of this account, all the angelic powers are going to seek out the devil again, and he will increase to such a degree of might, that the very one who formerly exalted hims…
Theodoret of Cyrus · AD 458 Squalid and dirty, in all likelihood, unkempt and with nails grown long, he washed away the dirt, and thanks to divine grace he was recognized as the person who previously had administered the mighty kingdom. "My rulers and my nobility sought me out": they put aside their hatred and adopted a friendly attitude toward me.
37 Now I, Nebuchadnezzar, give worship and praise and honour to the King of heaven; for all his works are true and his ways are right: and those who go in pride he is able to make low.
Hippolytus of Rome · AD 235 And so the kind of things which happened to Nebuchadnezzar at that time in those seasons were for admonitions and reminders, and were recorded for all men, as Daniel, also in dreams and visions, really described these things as happening, concerning which if we approach upon the passage in the book, we may interpret both the dreams and visions and shall show these to also be tr…
Jerome · AD 420 Verse 37. "'Now therefore I, Nebuchadnezzar, do praise, magnify and glorify the King of heaven, for all His works are true and His ways are judgment, and He is able to humble those who walk in pride.'" Nebuchadnezzar understood the reason why he had suffered in seven years' punishment, and for that reason he humbled himself, since he had exalted himself against God.
Theodoret of Cyrus · AD 458 Having had experience of misfortune and then being rid of it, I sing the praises of the one who to my advantage brought on me one condition and the other in his great wisdom. I know he is the King of heaven and Lord of all, acting in truth, governing everything justly and capable of humbling those behaving haughtily.