31. The divine rebuke alights immediately upon the king.

there fell a voice from heaven] such as was called by the later Jews a Bath Ḳôl, lit. ‘the daughter of a voice’ (the accompanying verb being usually ‘came forth’), the term applied by them to a divine voice unaccompanied by any visible manifestation. Cf. Apoc. of Baruch, xiii. 1, ‘a voice came from heaven,’ xxii. 1; and see further Weber, System der Altsynag. Theol. p. 187 f., Dalman, Die Worte Jesu, p. 167 f., Edersheim, Life and Times of Jesus, i. 286, and the particulars given in Hamburger’s Real-Encyclop. für Bibel u. Talmud, vol. ii., s. v. Bathkol. The voices from heaven in the N.T. (as Matthew 3:17; Matthew 17:5; John 12:28; Acts 11:7; Acts 11:9; Revelation 10:4) would all, in Jewish phraseology, be so described.

Verses 31, 32. - While the word was in the king's mouth, there fell a voice from heaven, saying, O King Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The Septuagint rendering has many points of interest, "While the word was yet in the mouth of the king - at the end of his speech - he heard a voice out of heaven, To thee it is said, O King Nebuchadnezzar, the kingdom of Babylon has been taken from thee, and is being given to another - a man set at naught in thy house: behold, I set him in thy kingdom, and thy power and thy glory and thy delicacy he takes possession of; that thou mayest know that the God of heaven hath dominion over the kingdoms of men, and to whomsoever he willeth he shall give it. To the rising of the sun another king shall rejoice in thy house and shall possess thy glory and thy might and thy dominion." The differences between the Massoretic and Theodotion are inconsiderable. The Peshitta adds the clause, "wet with the dew of heaven," to the description of the humiliation of Nebuchadnezzar; and to the account of the supremacy of the God of heaven adds, "and raises to it the humble man." This latter clause seems like a faint echo of the more precise statement of the LXX. The Vulgate differs here only as in the former case, omitting the causative. The reference in the LXX. to a special person in the house of Nebuchadnezzar, exalted upon his throne, appears to support an idea thrown out by Lenormant. Neri-glissar, the son-in-law of Nebuchadnezzar and the successor of Evil-Merodach, claims to be the son of Bel-zikir-iskun, King of Babylon (Lenormant, 'La Divination,' 204), but in the list of Ptolemy there is no such name; hence Lenormant imagines that this Belzikir-iskun usurped the throne for a short while, too short to be in the canon of Ptolemy. There is no trace of such a usurpation in the contract tables. Rawlin-son's hypothesis is difficult to believe. It is that this Belzikir-iskun was king in Babylon before the fall of the Assyrian Empire, before Nabepolassar. But from the accession of Nabopolassar to the death of Evil-Merodach is sixty-five or sixty-six years. A man of the age implied was little likely to take part in a revolution or leave behind him an infant son. It is difficult to decide, but it must be admitted that Lenormant's position is at all events a possible solution of the question. Daniel 4:31In this verse there is a brief comprehensive statement regarding the fulfilment of the dream to the king, which is then extended from v. 26 to 30. At the end of twelve months, i.e., after the expiry of twelve months from the time of the dream, the king betook himself to his palace at Babylon, i.e., to the flat roof of the palace; cf. 2 Samuel 11:2. The addition at Babylon does not indicate that the king was then living at a distance from Babylon, as Berth., v. Leng., Maur., and others imagine, but is altogether suitable to the matter, because Nebuchadnezzar certainly had palaces outside of Babylon, but it is made with special reference to the language of the king which follows regarding the greatness of Babylon. ענה means here not simply to begin to speak, but properly to answer, and suggests to us a foregoing colloquy of the king with himself in his own mind. Whether one may conclude from that, in connection with the statement of time, after twelve months, that Nebuchadnezzar, exactly one year after he had received the important dream, was actively engaging himself regarding that dream, must remain undetermined, and can be of no use to a psychological explanation of the occurrence of the dream. The thoughts which Nebuchadnezzar expresses in v. 26 (Daniel 4:29) are not favourable to such a supposition. Had the king remembered that dream and its interpretation, he would scarcely have spoken so proudly of his splendid city which he had built as he does in v. 27 (Daniel 4:30).

When he surveyed the great and magnificent city from the top of his palace, "pride overcame him," so that he dedicated the building of this great city as the house of his kingdom to the might of his power and the honour of his majesty. From the addition רבּתא it does not follow that this predicate was a standing Epitheton ornans of Babylon, as with חמת , Amos 6:2, and other towns of Asia; for although Pausanias and Strabo call Babylon μεγάλη and μεγίστη πόλις, yet it bears this designation as a surname in no ancient author. But in Revelation 14:8 this predicate, quoted from the passage before us, is given to Babylon, and in the mouth of Nebuchadnezzar it quite corresponds to the self-praise of his great might by which he had built Babylon as the residence of a great king. בּנה designates, as בּנה more frequently, not the building or founding of a city, for the founding of Babylon took place in the earliest times after the Flood (Genesis 11), and was dedicated to the god Belus, or the mythic Semiramis, i.e., in the pre-historic time; but בּנה means the building up, the enlargement, the adorning of the city מלכוּ לבּית, for the house of the kingdom, i.e., for a royal residence; cf. The related expression ממלכה בּית, Amos 7:13. בּית stands in this connection neither for town nor for היכל (Daniel 4:29), but has the meaning dwelling-place. The royalty of the Babylonian kingdom has its dwelling-place, its seat, in Babylon, the capital of the kingdom.

With reference to the great buildings of Nebuchadnezzar in Babylon, vide the statements of Berosus in Josephi Ant. x. 11, 1, and con. Ap. i. 19, and of Abydenus in Eusebii praepar. evang. ix. 41, and Chron. i. p. 59; also the delineation of these buildings in Duncker's Gesch. des Alterth. i. p. 854ff. The presumption of this language appears in the words, "by the strength of my might, and for the splendour (honour) of my majesty." Thus Nebuchadnezzar describes himself as the creator of his kingdom and of its glory, while the building up of his capital as a residence bearing witness to his glory and his might pointed at the same time to the duration of his dynasty. This proud utterance is immediately followed by his humiliation by the omnipotent God. A voice fell from heaven. נפל as in Isaiah 9:7, of the sudden coming of a divine revelation. אמרין for the passive, as Daniel 3:4. The perf. עדּת denotes the matter as finished. At the moment when Nebuchadnezzar heard in his soul the voice from heaven, the prophecy begins to be fulfilled, the king becomes deranged, and is deprived of his royalty.

Daniel 4:29-30 (Daniel 4:32-33)

(4:25-30)

The fulfilling of the dream.

Nebuchadnezzar narrates the fulfilment of the dream altogether objectively, so that he speaks of himself in the third person. Berth., Hitz., and others find here that the author falls out of the role of the king into the narrative tone, and thus betrays the fact that some other than the king framed the edict. But this conclusion is opposed by the fact that Nebuchadnezzar from v. 31 speaks of his recovery again in the first person. Thus it is beyond doubt that the change of person has its reason in the matter itself. Certainly it could not be in this that Nebuchadnezzar thought it unbecoming to speak in his own person of his madness; for if he had had so tender a regard for his own person, he would not have published the whole occurrence in a manifesto addressed to his subjects. But the reason of his speaking of his madness in the third person, as if some other one were narrating it, lies simply in this, that in that condition he was not Ich equals Ego (Kliefoth). With the return of the Ich, I, on the recovery from his madness, Nebuchadnezzar begins again to narrate in the first person (v. 31 34).

Here the contents of the prophecy, v. 22 (v. 25), are repeated, and then in v. 30 (v. 33) it is stated that the word regarding Nebuchadnezzar immediately began to be fulfilled. On שׁעתא בהּ, cf. Daniel 3:6. ספת, from סוּף, to go to an end. The prophecy goes to an end when it is realized, is fulfilled. The fulfilling is related in the words of the prophecy. Nebuchadnezzar is driven from among men, viz., by his madness, in which he fled from intercourse with men, and lived under the open air of heaven as a beast among the beasts, eating grass like the cattle; and his person was so neglected, that his hair became like the eagles' fathers and his nails like birds' claws. כּנשׁרין and כּצפּרין are abbreviated comparisons; vide under Daniel 4:16. That this condition was a peculiar appearance of the madness is expressly mentioned in v. 31 (Daniel 4:34), where the recovery is designated as the restoration of his understanding.

This malady, in which men regard themselves as beasts and imitate their manner of life, is called insania zoanthropica, or, in the case of those who think themselves wolves, lycanthropia. The condition is described in a manner true to nature. Even "as to the eating of grass," as G. Rsch, in the Deutsch. Morgenl. Zeitschr. xv. p. 521, remarks, "there is nothing to perplex or that needs to be explained. It is a circumstance that has occurred in recent times, as e.g., in the case of a woman in the Wrttemberg asylum for the insane." Historical documents regarding this form of madness have been collected by Trusen in his Sitten, Gebr. u. Krank. der alten Hebrer, p. 205f., 2nd ed., and by Friedreich in Zur Bibel, i. p. 308f.

(Note: Regarding the statement, "his hair grew as the feathers of an eagle," etc., Friedr. remarks, p. 316, that, besides the neglect of the external appearance, there is also to be observed the circumstance that sometimes in psychical maladies the nails assume a peculiarly monstrous luxuriance with deformity. Besides, his remaining for a long time in the open air is to be considered, "for it is an actual experience that the hair, the more it is exposed to the influences of the rough weather and to the sun's rays, the more does it grow in hardness, and thus becomes like unto the feathers of an eagle.")

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