2012 William E. Wenstrom, Jr. Bible Ministries 1 Daniel 4:23-25 Daniel 4:23-25-Daniel Interprets The Second Part Of The Vision Holy Watcher Descended from Heaven Daniel 4:23 ‘In that the king saw an angelic watcher, a holy one, descending from heaven and saying, “Chop down the tree and destroy it; yet leave the stump with its roots in the ground, but with a band of iron and bronze around it in the new grass of the field, and let him be drenched with the dew of heaven, and let him share with the beasts of the field until seven periods of time pass over him.’ (NASB95) “In that the king saw an angelic watcher, a holy one, descending from heaven and saying” is composed of the conjunction wa ( ְ ו) (waw), which is not translated and followed by the particle dî ( יִ דּ) (dee), “in that” and then we have the third person singular peʿal (Hebrew: qal) active perfect form of the verb ḥ ǎ zā(h) (הָ זֲ ח) (khaz-aw´), “saw” which is followed by the masculine singular form of the noun mě·lěḵ ( ֶ לֶ מ) (meh´-lek), “the king” and then we have the masculine singular noun ʿîr ( יִ ע ר) (eer), “an watcher” which is followed by the conjunction wa ( ְ ו) (waw), which is not translated and followed by the masculine singular adjective the masculine singular adjective qǎd·dîš ( ישִׁ דַּ ק) (kad-deesh´), “a holy one” and then we have the masculine singular peʿal (Hebrew: qal) active participle form of the verb n e ḥǎṯ ( תַ חְ נ) (nekh-ath´), “descending” which is followed by the preposition min ( ןִ מ) (min) “from” and its object is the masculine plural noun š e mǎ·yin ( ןִ יַ מְ שׁ) (shaw- mah´-yin), “heaven” and then we have the conjunction wa ( ְ ו) (waw), “and” which is followed by the masculine singular peʿal (Hebrew equivalent is the qal) active participle form of the verb ʾ ǎ mǎr ( רַ מֲ א) (am-ar´), “saying.” wa The conjunction wa is used in an adjunctive sense meaning that it is introducing an “additional” reason why the tree which appeared in a vision to Nebuchadnezzar represented or symbolized him. dî The conjunction dî means “in view of the fact that” since the word is a marker of cause meaning that it is introducing a statement which presents the second reason why the tree which appeared in a vision to Nebuchadnezzar symbolized or represented him and his kingdom. The word introduces a statement which records
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2012 William E. Wenstrom, Jr. Bible Ministries
1
Daniel 4:23-25
Daniel 4:23-25-Daniel Interprets The Second Part Of The Vision
Holy Watcher Descended from Heaven
Daniel 4:23 ‘In that the king saw an angelic watcher, a holy one,
descending from heaven and saying, “Chop down the tree and destroy it; yet
leave the stump with its roots in the ground, but with a band of iron and
bronze around it in the new grass of the field, and let him be drenched with
the dew of heaven, and let him share with the beasts of the field until seven
periods of time pass over him.’ (NASB95)
“In that the king saw an angelic watcher, a holy one, descending from
heaven and saying” is composed of the conjunction wa ( ו) (waw), which is not
translated and followed by the particle dî (די) (dee), “in that” and then we have the
third person singular peʿal (Hebrew: qal) active perfect form of the verb ḥǎzā(h)
saw” which is followed by the masculine singular form of the“ ,(´khaz-aw) (חזה)
noun mě·lěḵ (�מל) (meh´-lek), “the king” and then we have the masculine singular
noun ʿîr ( רעי ) (eer), “an watcher” which is followed by the conjunction wa ( ו) (waw), which is not translated and followed by the masculine singular adjective the
masculine singular adjective qǎd·dîš (קדיש) (kad-deesh´), “a holy one” and then we
have the masculine singular peʿal (Hebrew: qal) active participle form of the verb
neḥǎṯ (נחת) (nekh-ath´), “descending” which is followed by the preposition min
from” and its object is the masculine plural noun š“ (min) (מן)emǎ·yin (שמין) (shaw-
mah´-yin), “heaven” and then we have the conjunction wa ( ו) (waw), “and” which
is followed by the masculine singular peʿal (Hebrew equivalent is the qal) active
participle form of the verb ʾǎmǎr (אמר) (am-ar´), “saying.”
wa
The conjunction wa is used in an adjunctive sense meaning that it is introducing
an “additional” reason why the tree which appeared in a vision to Nebuchadnezzar
represented or symbolized him.
dî
The conjunction dî means “in view of the fact that” since the word is a marker
of cause meaning that it is introducing a statement which presents the second
reason why the tree which appeared in a vision to Nebuchadnezzar symbolized or
represented him and his kingdom. The word introduces a statement which records
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Daniel repeating back to Nebuchadnezzar the second part of the vision, which was
communicated by the king to Daniel in Daniel 4:13-17. This indicates that Daniel
is telling the king that “in view of the fact that” he received the vision recorded in
Daniel 4:13-17, Daniel’s interpretation of it is a decree from the Most High,
namely that he would be driven away from mankind. His dwelling place would be
with the beasts of the field, and he would be given grass to eat like cattle and be
drenched with the dew of heaven. Seven periods of time will pass over him, until
he recognizes that the Most High is ruler over the realm of mankind and bestows it
on whomever He wishes. So the word denotes that “in view of the fact that” the
king received this decree from the Lord, the second part of the vision in Daniel
4:13-17 also represents or symbolizes the king and means he will be deposed from
power for seven years while suffering boanthropy until he acknowledges that God
is sovereign over him.
mě·lěḵ
The noun mě·lěḵ means “king” and of course is used with reference to
Nebuchadnezzar referring to the fact that he was governmental head of Babylon.
ḥǎzā(h)
The verb ḥǎzā(h) means “to see” in the sense of receiving a prophetic revelation
in a dream. The word refers to Nebuchadnezzar “receiving a prophetic revelation”
in a dream which was concerning his future and is recorded in Daniel 4:10-17.
Specifically, it refers to the second part of the vision which was told to Daniel by
Nebuchadnezzar in Daniel 4:13-17.
The peʿal (Hebrew: qal) stem is fientive expressing an action. Here it is
expressing the action of Nebuchadnezzar “seeing” the vision recorded in Daniel
4:13-17. The perfect tense of the verb is constative describes in summary fashion
this action taken by Nebuchadnezzar of seeing this vision in a dream.
ʿîr w qǎd·dîš
The noun ʿîr means “watchman” and is used to describe the individual
descending from heaven in Nebuchadnezzar’s vision. The adjective qǎd·dîš is used
as a substantive and means “holy one.” The conjunction wa is used to join these
two words 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
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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. Here
Daniel 4:23, the adjective qǎd·dîš intensifies the meaning of the noun ʿîr.
Therefore, these two words express one idea, namely that Nebuchadnezzar saw in
a vision a watchman, yes, a holy one, descending from heaven. So this figure of
hendiadys emphasizes the impressiveness of this sight in that it was a figure who
was supernatural in nature.
By identifying this expression ʿîr w qǎd·dîš in Daniel 4:13 and 23 as referring to
an elect angel carrying out God’s orders in declaring judgment against
Nebuchadnezzar indicates that the Trinity is employing an elect angel to make this
decree known to the king. Most commentators support this interpretation from
sources outside the Scriptures. They also support this interpretation with Scripture
of course in that the Scriptures do teach in many places that God uses elect angels
to announce and judgments against mankind. However, there is another option we
must consider, namely that the expression ʿîr w qǎd·dîš in Daniel 4:13 and 23 is
referring to the preincarnate Christ. Daniel 4:17 and 4:23 help us to determine if
this expression in Daniel 4:13 is referring to an elect angel or the preincarnate
Christ.
In Daniel 4:17, we have the statements piṯ·ḡā·mā(ʾ) bi ḡezē·rǎṯ ʿî·rîn û
šeʾē·l
eṯā(ʾ) mē(ʾ)·mǎr qǎd·dî·šîn (ין ר קדיש א ומאמ ת עירין פתגמ which is literally ,(בגזר
reads “the sentence, by the decree of the watchers, yes, the command of the holy
ones.” If supply the two uses of the figure of ellipsis in this verse we can render it
“the sentence [is] by the decree of the watchers, yes, [by] the command of the holy
ones.”
Notice the sentence against Nebuchadnezzar is by the decree of the watchers,
yes, by the command of the holy ones. It would conflict with the rest of Scripture
and would not reflect what the text is saying if we interpret this verse as saying that
the sentence against the king was by the decree of the elect angels, yes by the
command of the holy ones. The Scriptures teach that elect angels do not issue
decrees of judgment against human beings or nations but only God does this. Elect
angels carry out God’s judgments at times and announce them at times as well.
This sentence against Nebuchadnezzar is not by the decree of the council of elect
angels but rather by the decree of the councils of the Trinity, by the command of
the Trinity. This is supported by Daniel’s statement in Daniel 4:24 that the decree
is from the Most High.
Daniel 4:17 does not say that the sentence against Nebuchadnezzar was by
means of the announcement of the watchers, the holy ones which both the NET
Bible and NIV interpret the verse as saying. However, the Aramaic does not say
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that the announcement was by the decree of the watchers. Rather the text says that
the sentence was by the decree of the watchers, yes, by the command of the holy
ones. The NIV and NET are interpreting these holy watchers as angels thus in
order to agree with the rest of Scripture they interpret the text as saying that the
announcement was by the decree of the watchers. However, there is no word in the
text which means “announcement” or a verb saying they were “announcing” it the
decree.
Also, if this were an elect angel speaking in Daniel 4:13-17, it would be rather
strange and conflict with the teaching of the Scriptures for the angel to announce
the sentence against Nebuchadnezzar and then say it was by the decree or
command of the elect angels. This would mean that he is speaking on behalf of his
fellow elect angels. It would be more in line with Scripture if he was speaking on
behalf of the Trinity rather than the elect angels. Also, nowhere in Scripture to
elect angels describe themselves as holy.
Another factor to take into account is that Nebuchadnezzar does not employ the
usual word for an angel, which is the noun mǎl·ʾǎḵ, which means “messenger.” If
the king was referring in Daniel 4:13 to angelic messenger it would seem more
appropriate for him to use this noun rather than the noun ʿîr since this individual
descending from heaven had a message for the king. Interestingly, the noun
mǎl·ʾǎḵ appears only twice in the book of Daniel, namely Daniel 3:28 and 6:22. In
each instance it refers to the preincarnate Christ. Isaiah 43:1-4 indicates this is the
case in Daniel 3:28.
Therefore, Daniel 4:17 is teaching this sentence with respect to Nebuchadnezzar
was by the order or decree of the Trinity who are described as the “watchers” and
the “holy ones” in Daniel 4:17. These factors would also indicate that the
expression ʿîr w qǎd·dîš in Daniel 4:13 and 23 is referring to the preincarnate
Christ since the text of Daniel 4:17 is teaching that the sentence against the king
was by order of the Trinity, rather than by the council of elect angels.
neḥǎṯ
The verb neḥǎṯ means “to descend” referring to linear movement downward.
Here it is used of the preincarnate Christ descending from heaven to announce
punishment against Nebuchadnezzar.
The peʿal (Hebrew: qal) stem of this verb is fientive expressing an action. Here
it is expressing the action of the preincarnate Christ “descending” from heaven to
announce punishment of Nebuchadnezzar. The participle form of the verb is
functioning as a predicate adjective meaning that the word is making the assertion
that the watchman, yes, the holy one, the preincarnate Christ descended from
heaven to announce judgment against Nebuchadnezzar.
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min šemǎy·yā(ʾ)
The plural noun šemǎ·yin refers to the first, second and third heaven. The
original languages of Scripture teach that there are three levels of heaven. This
multiplicity of heavens is indicated in Hebrews 4:14 where our Lord at His
ascension is said to have “passed through the heavens” (accusative masculine
plural noun ouranos) and Paul’s statement in 2 Corinthians 12:2. In the latter, the
first and second heaven are not specifically mentioned but the third heaven is.
Logically speaking, it is evident that there cannot be a third heaven without also
a first and second heaven. Therefore, the first heaven must be the earth’s
atmosphere, the second must be stellar universe and the third must be abode of
God where both elect and non-angels have access as well as dead believers of all
dispensations. The Lord Jesus Christ is the Creator of these three levels of heaven
since the Scriptures teach that He is the creator of all three levels of heaven as well
as the earth.
Thus, in Daniel 4:23, Daniel is repeating back to Nebuchadnezzar what the king
told him, namely that a watchman, a holy one descended from out of the first,
second and third heaven. This indicated by the fact that this decree against the king
was from the Most High who sits in the third heaven. So he would have to pass
through these three levels of heaven.
The noun šemǎ·yin is the object of the preposition min, which is a marker of
source indicating that this watchman, yes, the holy one descended “out from” the
heavens.
wa
The conjunction wa is used to coordinate the verbs ʾǎmǎr and g
eḏǎḏ, “chop
down,” ḥǎḇǎl, “destroy,” š
eḇǎq, “leave,” ṣ
eḇǎʿ (צבע) (tseb-ah´), “let him be
drenched” whose actions occur simultaneously.
ʾǎmǎr
The verb ʾǎmǎr means “to speak” in the sense of communicating something to
someone. Here it denotes the holy watchman “communicating” publicly a
proclamation to chop down the tree and destroy it yet leave the stump with its roots
in the ground, but with a band of iron and bronze around it in the new grass of the
field. Also to let the king be drenched with the dew of heaven, and let him share
with the beasts of the field until seven periods of time pass over him.
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The peʿal stem (Hebrew: qal) is fientive expressing the holy watchman, who is
the preincarnate Christ performing the action of communicating publicly this
proclamation against this enormous tree in the king’s dream. The participle form of
the verb denotes simultaneous action with the verbs geḏǎḏ, “chop down,” ḥ
ǎḇǎl,
“destroy,” šeḇǎq, “leave,” ṣ
eḇǎʿ (צבע) (tseb-ah´), “let him be drenched,” which
indicates that both verbs occurred at the same instant. We will translate this verb
“said.”
Chop Down the Tree
Daniel 4:23 ‘In that the king saw an angelic watcher, a holy one,
descending from heaven and saying, “Chop down the tree and destroy it; yet
leave the stump with its roots in the ground, but with a band of iron and
bronze around it in the new grass of the field, and let him be drenched with
the dew of heaven, and let him share with the beasts of the field until seven
periods of time pass over him.”’
“Chop down the tree” is composed of the second person masculine plural
peʿal (Hebrew: qal) active imperative form of the verb geḏǎḏ (גדד) (ghed-ad´),
“chop down” which is followed by the masculine singular noun ʾî·lān (אילן) (ee-
lawn´), “a tree.”
geḏǎḏ
The verb geḏǎḏ means “to cut down” and here is used of the holy watchman
ordering the enormous tree, which appeared to Nebuchadnezzar in a vision to be
cut down. This symbolizes Nebuchadnezzar being deposed from power by God
according to Daniel’s interpretation in Daniel 4:19-26.
The peʿal (Hebrew: qal) stem is fientive expressing an action. Here it is
expressing the action of cutting down the enormous tree, which appeared in a
vision to Nebuchadnezzar. The imperative mood of the verb is an imperative of
command meaning that the holy watchman who is the preincarnate Christ is
ordering the tree to be cut down. The second person plural form of the verb is a
reference to elect angels carrying out the preincarnate Christ’s orders.
ʾî·lān
The noun ʾî·lān means “tree” and appears six times in the book of Daniel, all of
which are in chapter four. In each instance, it is used of the tree that appears in
Nebuchadnezzar’s vision which terrified him.
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Destroy the Tree
Daniel 4:23 ‘In that the king saw an angelic watcher, a holy one,
descending from heaven and saying, “Chop down the tree and destroy it; yet
leave the stump with its roots in the ground, but with a band of iron and
bronze around it in the new grass of the field, and let him be drenched with
the dew of heaven, and let him share with the beasts of the field until seven
periods of time pass over him.”’
“And destroy it” is composed of the conjunction wa ( ו) (waw), “and” which is
not third person feminine singular hitpaʿʿal (Hebrew: piel) middle imperative form
of the verb ḥǎḇǎl (חבל) (khab-al´), “destroy” and then we have the third person
The conjunction wa is epexegetical meaning that it is introducing a command
which describes from a different perspective the previous command to chop down
the tree. The word is introducing the command to destroy the tree. To cut down the
tree is equivalent to destroying it. Thus, the conjunction is epexegetical.
ḥǎḇǎl
The verb ḥǎḇǎl means “to destroy” in the sense of ceasing to exist in the same
state indicating that as a result of being chopped, the enormous tree which
appeared to Nebuchadnezzar in a vision was destroyed in the sense that it did not
exist in the same state prior to its being cut down.
The paʿʿel (Hebrew: piel) stem of the verb is factitive meaning that the subject
of this verb is causing the direct object to enter a state that can be described by the
same verb in the qal. The subject is the holy watcher and the direct object is the
enormous tree. Therefore, this stem denotes the holy watcher causing the tree to
enter into the state of being destroyed. The imperative mood of the verb is an
imperative of command meaning that the holy watchman who is the preincarnate
Christ is ordering the tree to be destroyed. The second person plural form of the
verb is a reference to elect angels carrying out the preincarnate Christ’s orders.
hû(ʾ)
The third person masculine singular pronominal suffix hû(ʾ) means “it”
referring to the enormous tree in Nebuchadnezzar’s dream.
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Holy Watcher Orders Tree’s Taproot to Remain in the Ground
Daniel 4:23 ‘In that the king saw an angelic watcher, a holy one,
descending from heaven and saying, “Chop down the tree and destroy it; yet
leave the stump with its roots in the ground, but with a band of iron and
bronze around it in the new grass of the field, and let him be drenched with
the dew of heaven, and let him share with the beasts of the field until seven
periods of time pass over him.”’
“Yet leave the stump with its roots in the ground” is composed of the
conjunction berǎm (ברם) (ber-am´), “yet” which is followed by the masculine
singular construct form of the noun ʿiq·qǎr (עקר) (ik-kar´), “the stump” and then
we have the masculine plural construct form of the noun šerōš (שרש) (sho´-resh),
“roots” which is modified by the third person masculine singular pronominal
suffix hû(ʾ) (הוא) (who), “its” and then we have the preposition bĕ ( ב) (beh) “in”
and its object is the feminine singular noun ʾǎrǎʿ (ארע) (ar-ah´), “ground” which is
followed by the second person masculine plural peʿal (Hebrew: qal) active
imperative form of the verb šeḇǎq (שבק) (sheb-ak´), “leave.”
berǎm
The adversative conjunction berǎm is introducing a statement which stands in
direct contrast with the Holy Watcher’s previous command. The word introduces a
third command, namely to leave the taproot of the enormous tree in the ground.
Therefore, the contrast is between destroying the tree by cutting it down and
leaving the taproot of the tree in the ground so that it was not destroyed
completely. Therefore, we will translate this conjunction “however.”
šeḇǎq
The verb šeḇǎq means “to leave something intact” and here its object is the
taproot or stump of the tree. The subject of the verb is the elect angels carrying out
the preincarnate Christ’s orders who is described by Nebuchadnezzar as a “holy
watcher.” Therefore, this verb indicates that the preincarnate Christ is ordering the
elect angels to “leave intact” the taproot or stump of the tree, which
Nebuchadnezzar saw in this vision.
The imperative mood of the verb is an imperative of command meaning that the
holy watchman who is the preincarnate Christ is ordering the fruit of this enormous
tree to be scattered. The second person plural form of the verb is a reference to
elect angels carrying out the preincarnate Christ’s orders. The peʿal (Hebrew: qal)
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stem is fientive expressing an action. Here it is expressing the action of leaving the
taproot of the tree intact. We will translate this verb “leave intact.”
ʿiq·qǎr ōw·hî šārš
The noun ʿiq·qǎr means “taproot” or “stump” of the enormous tree, which the
preincarnate Christ ordered the elect angel to cut down. This word refers to the
primary root that grows vertically downward and gives off small lateral roots. It is
in the construct state meaning that it is governing the noun šerōš, “roots,” which
follows it expressing a genitive relation. Here it is genitive of product meaning that
the noun šerōš is the product of the noun ʿiq·qǎr. So this construction is saying that
the taproot “produces” the roots. The noun šerōš is modified by the third person
masculine singular pronominal suffix hû(ʾ), which means “its” referring to the
enormous tree.
bʾǎr·ʿā(ʾ)
The noun ʾǎrǎʿ means “ground, dirt, soil” and it is the object of the preposition
bĕ, which is a marker of location meaning that it is marking the ground or soil or
dirt as the location of the taproot of this enormous tree Nebuchadnezzar saw in a
vision in a dream.
Band Of Iron and Bronze Around Taproot in the Grass of the Field
Daniel 4:23 ‘In that the king saw an angelic watcher, a holy one,
descending from heaven and saying, “Chop down the tree and destroy it; yet
leave the stump with its roots in the ground, but with a band of iron and
bronze around it in the new grass of the field, and let him be drenched with
the dew of heaven, and let him share with the beasts of the field until seven
periods of time pass over him.”’
“But with a band of iron and bronze around it in the new grass of the field”
is composed of the conjunction wa ( ו) (waw), “but” which is followed by the
preposition bĕ ( ב) (beh) “with” and its object is the masculine singular noun ʾěsûr
of” and“ ,(dee) (די) a band” which is followed by the particle dî“ ,(´es-oor) (אסור)
then we have the masculine singular noun pǎr·zěl (פרזל) (par-zel´), “iron” and this
is followed once again by the conjunction wa ( ו) (waw), “and” which is followed
by the masculine singular form of the noun neḥāš (נחש) (nekh-awsh´), “bronze”
and then once again we have the preposition bĕ ( ב) (beh) “in” and its object this
time is the masculine singular noun dě·ṯě(ʾ) (דתא) (deh´-thay), “the new grass”
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which is followed by the particle dî (די) (dee), “of” and then we have the masculine
singular noun bǎr (בר) (bar), “the field.”
wa
The conjunction wa is a marker of contrast meaning that it is introducing a
statement which stands in contrast with the previous order by the Holy Watcher to
leave intact the taproot of this enormous tree which produces the tree’s roots. The
word is introducing a statement which has the Holy Watcher ordering that a band
of iron and bronze be placed around this taproot of the tree. Therefore, the word is
marking a contrast between the taproot of the tree being left in the ground by itself
with it having around it a band of iron and bronze.
ʾěsûr dî pǎr·zěl û n
eḥāš
The noun ʾěsûr means “band” referring to a hoop of metal around a tree based
for constriction. This band would not serve to prevent the stump from rotting.
Thus, it appears to be used in a symbolic manner for the mental disorder that
Nebuchadnezzar would suffer for seven years, which appears to be indicated by the
statements in Daniel 4:16. This verse records the Holy Watcher proclaiming that
the mind of this tree be changed from that of a man to that of animal, which
indicates that the tree symbolizes a man, which Daniel interprets as
Nebuchadnezzar.
Walvoord commenting on this band writes “The purpose of this is not clear
unless in some way it helps preserve it. However, in real life, such a band would
not prevent the stump from rotting; and it is probable here that it is symbolic of the
madness which would afflict Nebuchadnezzar and hold him symbolically, if not in
reality, in chains.” (Daniel: The Key to Prophetic Revelation; page 103; Moody
Press; Chicago; 1971)
The NET Bible has the following comment “The function of the band of iron
and bronze is not entirely clear, but it may have had to do with preventing the
splitting or further deterioration of the portion of the tree that was left after being
chopped down. By application it would then refer to the preservation of
Nebuchadnezzar’s life during the time of his insanity.”1
The noun ʾěsûr is the object of the preposition bĕ, which is a marker of
accompaniment meaning that the stump of the tree was to be “accompanied by” a
band composed of iron as well as bronze. The noun pǎr·zěl means “iron,” which is
a metal substance that helps to describe the composition of this band that was to be
1 Biblical Studies Press. (2006). The NET Bible First Edition Notes (Da 4:15). Biblical Studies Press.
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placed around the stump of this enormous tree after it has been cut down. The
particle dî which follows it is a marker to show the genitive relationship between
the band that was to be placed around this tree and the iron it was composed of.
The noun neḥāš means “bronze” which is an alloy of copper and tin. Here it is also
used to describe the composition of this band that was to be tied around the tree.
The conjunction wa is adjunctive meaning that “in addition to” being composed of
iron, this band was of bronze.
b ḏiṯ·ʾā(ʾ) dî ḇā·rā(ʾ)
The noun dě·ṯě(ʾ) means “grass” and specifically the wild grass of the open
country. The noun bǎr means “field” and it specifically refers to the open field, i.e.
not in populated areas. The particle dî which follows it is a marker to show the
genitive relationship between the grass and the field in which this grass is found.
The genitive here is a genitive of production meaning that this grass is “produced
by” the field. The noun dě·ṯě(ʾ) is the object of the preposition bĕ, which is a
marker of location indicating that the stump of this enormous tree was to located in
the midst of the grass of the field. Therefore, we will translate this prepositional
phrase “in the midst of the wild grass produced by the open field.”
Taproot is Personified and To Be Drenched with the Dew of Heaven
Daniel 4:23 ‘In that the king saw an angelic watcher, a holy one,
descending from heaven and saying, “Chop down the tree and destroy it; yet
leave the stump with its roots in the ground, but with a band of iron and
bronze around it in the new grass of the field, and let him be drenched with
the dew of heaven, and let him share with the beasts of the field until seven
periods of time pass over him.”’
“And let him be drenched with the dew of heaven” is composed of the
conjunction wa ( ו) (waw), “and” which is followed by the preposition bĕ ( ב) (beh)
“in” and its object this is the masculine singular construct form of the noun ṭǎl (טל)
(tal), “the dew of” which is modified by the masculine plural dual noun šemǎ·yin
heaven” and then we have the third person masculine“ ,(shaw-mah´-yin) (שמין)
singular hitpaʿʿal (Hebrew: piel) middle jussive form of the verb ṣeḇǎʿ (צבע) (tseb-
ah´), “let him be drenched.”
wa
This time the conjunction wa is adjunctive meaning that the word is introducing
a command which is “in addition to” the previous one.
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ṣeḇǎʿ
The verb ṣeḇǎʿ means “to be drenched” with the dew from heaven. This word
along with the prepositional phrase which follows it means to be exposed to the
elements as an animal. The emphasis is upon the wetness on the skin of a person
implying a harsh existence.
The hitpaʿʿal (Hebrew: piel) stem of this verb is iterative and denotes this stump
of the tree be drenched on a habitually basis or over a long period of time. This is a
divine jussive which has the force of a command. A jussive directed to the divine
realm (explicitly or implicitly) may be a benediction or a malediction. Here we
have the Lord proclaiming a curse against the tree, which symbolizes
Nebuchadnezzar.
b ṭǎl šemǎy·yā(ʾ)
The noun ṭǎl means “dew” and refers to a product of weather conditions in the
form of droplets of moisture caused normally be condensation, especially at night.
The word is the object of the preposition bĕ, which is a marker of means indicating
that this tree stump was ordered by the Lord to be drenched “with” the dew from
heaven. The dual noun šemǎ·yin means “heaven” referring to the earth’s
atmosphere, i.e. the expanse of space that contains oxygen and seems to be over
the earth like a dome as well as space, i.e. the stellar universe. It is a genitive of
source indicating that this dew “originates from” the earth’s atmosphere.
Sharing with the Beasts
Daniel 4:23 ‘In that the king saw an angelic watcher, a holy one,
descending from heaven and saying, “Chop down the tree and destroy it; yet
leave the stump with its roots in the ground, but with a band of iron and
bronze around it in the new grass of the field, and let him be drenched with
the dew of heaven, and let him share with the beasts of the field until seven
periods of time pass over him.”’
“And let him share with the beasts of the field” is composed of the
conjunction wa ( ו) (waw), “and” which is followed by the preposition ʿim (עם)
(eem), “with” and its object is have the feminine singular construct form of the
noun ḥê·wā(h) (חיוה) (khay-vaw´), “the beasts of” which is modified by the
masculine singular noun bǎr (בר) (bar), “the field” and then we have the masculine
singular construct form of the noun ḥǎlāq (חלק) (khal-awk´), “share” which is
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followed by the third person masculine singular pronominal suffix hû(ʾ) (הוא)
(who), “him.”
wa
The conjunction wa is again used in an adjunctive sense meaning that it is
introducing a command from the Holy Watcher which is “in addition to” the
previous order He issued.
ḥǎlāq
The noun ḥǎlāq means “dwelling place” in the sense of residing in a certain
location with emphasis on where one will live. Here it is used of the stump of the
tree in Nebuchadnezzar’s dream which Daniel interprets as symbolizing
Nebuchadnezzar and is alluded to by this word. This word is modified by the third
person masculine singular pronominal suffix hû(ʾ), which means “its” referring to
the taproot of the enormous tree which appeared to Nebuchadnezzar in a vision and
functions as a possessive pronoun.
hû(ʾ)
The third person masculine singular pronominal suffix hû means “it” and is
referring of course to the enormous tree which Nebuchadnezzar saw in a vision.
ḥê·wā(h)
The noun ḥê·wā(h) is in the plural and means “beasts, wild animals” in contrast
to domesticated animals. This noun is the object of the preposition ʿim, which is a
marker of relation implying being in the same location. Here it denotes that the
dwelling place of the stump of the tree, which was to be “among” the beasts in the
grass of the field.
ḥê·wǎṯ bā·rā(ʾ)
The noun ḥê·wā(h) is in the plural and means “wild animals” in contrast to
domesticated animals and symbolizes unregenerate humanity who were under
Nebuchadnezzar’s dominion. It is in the construct state meaning that it is
governing the proper noun bǎr, which refers to “uncultivated land” or
“unpopulated areas.” This noun ḥê·wā(h) is expressing a genitive relationship
indicating that these wild animals “belong to” the field.
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Seven Years
Daniel 4:23 ‘In that the king saw an angelic watcher, a holy one,
descending from heaven and saying, “Chop down the tree and destroy it; yet
leave the stump with its roots in the ground, but with a band of iron and
bronze around it in the new grass of the field, and let him be drenched with
the dew of heaven, and let him share with the beasts of the field until seven
periods of time pass over him.”’
“Until seven periods of time pass over him” is composed of the preposition
ʿǎḏ (עד) (ad) which is followed by the particle dî (די) (dee), which together are
translated “until” and then we have the feminine singular number šeḇǎʿ (שבע)
(shib-aw´), “seven periods of” and then we have the masculine plural form of the
noun ʿid·dān (עדן) (id-dawn´), “time” which is followed by the third person
masculine plural form of the peʿal (Hebrew: qal) active jussive form of the verb
ḥǎlǎp (חלף) (khal-af´), “pass” and then we have the preposition ʿǎl (על) (al), “over”
and its object is the third person masculine singular pronominal suffix hû(ʾ) (הוא)
(who), “him.”
ʿǎḏ dî šiḇ·ʿā(h)ʿid·dā·nîn
The noun ʿid·dān is in the plural and means “periods of time” referring to years.
The word is modified by the number šeḇǎʿ, which means “seven.” Therefore, these
two words mean “seven periods of time,” i.e. “seven years. That this expression
refers to seven years is clearly indicated by the context since Daniel 4:33 says that
Nebuchadnezzar’s hair had grown like eagle’s feathers and his nails like the claws
of a bird, which would take years to occur rather than days. The noun ʿid·dān is the
object of the preposition ʿǎḏ, which is employed with the particle dî as a marker of
duration with reference to another point of time indicating that something occurs
up to the time indicated by its object. Here it denotes the band of iron and bronze
being placed around the taproot of the tree “until” seven years has elapsed.
ḥǎlǎp
The verb ḥǎlǎp means “to pass by” referring to the passing of time and here it is
of course used with reference to the man symbolized by the tree being given by
God the mind of a beast. It is used with the expression šiḇ·ʿā(h)ʿid·dā·nîn, “seven
periods of time.” Thus, the verb indicates that seven periods of time were “to pass
by” until the end of the punishment for the man symbolized by the tree.
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The jussive form of this verb is a divine jussive which has the force of a
command. A jussive directed to the divine realm (explicitly or implicitly) may be a
benediction or a malediction. Here we have the Lord proclaiming a curse against
the man symbolized by the tree. The peʿal stem (Hebrew: qal) of the verb is stative
expressing the man symbolized by the tree existing in the state or condition of
possessing the mind of a beast for seven years.
ʿǎl ōw·hî
The third person masculine singular pronominal suffix hû(ʾ) means “him”
referring to the man symbolized by the tree in the vision given by God to
Nebuchadnezzar. It is the object of the preposition ʿǎl, which functions as a marker
of advantage indicating that this seven year punishment was “for the benefit of”
Nebuchadnezzar.
Daniel Begins Interpretation of Second Part of the Vision
Daniel 4:24 ‘This is the interpretation, O king, and this is the decree of the
Most High, which has come upon my lord the king: 25 that you be driven
away from mankind and your dwelling place be with the beasts of the field,
and you be given grass to eat like cattle and be drenched with the dew of
heaven; and seven periods of time will pass over you, until you recognize that
the Most High is ruler over the realm of mankind and bestows it on whomever
He wishes.’ (NASB95)
“This is the interpretation, O king” is composed of the demonstrative
pronoun denā(h) (דנה) (dane-awe), “this” and then we have the masculine singular
form of the noun pešǎr (פשר) (pesh-ar´), “interpretation” which is followed by the
masculine singular form of the noun mě·lěḵ (�מל) (meh´-lek), “O king.”
denā(h)
The demonstrative pronoun denā(h) means “this” and is kataphoric meaning
that the word is pointing forward to Daniel 4:25, which records Daniel
communicating to Nebuchadnezzar the interpretation of his dream.
Ellipsis
At this point in the verse, we have the figure of ellipsis meaning that the third
person masculine singular qal active imperfect form of the verb hǎwā(h) (הוה) (hav-
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aw´) is omitted but implied. It means “is” indicating that this (Daniel 3:25) “is” the
interpretation of the second part of the vision Nebuchadnezzar received.
The peʿal (Hebrew: qal) stem of the verb is stative meaning that the tree in
Nebuchadnezzar’s dream “existed in the state of” being symbolic of him. The
imperfect form of the verb is stative expressing the same thing. We will translate
hǎwā(h), “is.”
pešǎr
The noun pešǎr means “interpretation” referring to Daniel interpreting the
second part of the vision Nebuchadnezzar received from God.
mě·lěḵ
The noun mě·lěḵ means “king” and of course is used with reference to
Nebuchadnezzar referring to the fact that he was governmental head of Babylon.
We have the vocative use of this word since Daniel is directly addressing
Nebuchadnezzar according to this title. It too expresses Daniel’s emotion when
telling the king that the tree represented him. Thus, we will translate the word “O
king.”
Interpretation is a Decree from Most High
Daniel 4:24 ‘This is the interpretation, O king, and this is the decree of the
Most High, which has come upon my lord the king: 25 that you be driven
away from mankind and your dwelling place be with the beasts of the field,
and you be given grass to eat like cattle and be drenched with the dew of
heaven; and seven periods of time will pass over you, until you recognize that
the Most High is ruler over the realm of mankind and bestows it on whomever
He wishes.’ (NASB95)
“And this is the decree of the Most High, which has come upon my lord the
king” is composed of the conjunction wa ( ו) (waw), “and” which is followed by
the feminine singular construct form of the noun gezē·rā(h) (גזרה) (ghez-ay-raw´),
“the decree of” and then we have the masculine singular adjective ʿil·lāy (עלי) (il-
lah´ee), “the Most High” and then we have the third person feminine singular
personal pronoun hî(ʾ) (היא) (he), “this is,” which is followed by the particle dî (די) (dee), “which” and then we have the third person feminine singular peʿal (Hebrew:
qal) active perfect form of the verb meṭā(ʾ) ( אמט ) (met-aw´), “has come” which is
followed by preposition ʿǎl (על) (al), “upon” and its object is the masculine
singular construct form of the noun mā·rē(ʾ) (מרא) (maw-ray´), “lord” which is
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modified by the first person singular pronominal suffix –î ( י־ ) (ee), “my” and then
we have the masculine singular form of the noun mě·lěḵ (�מל) (meh´-lek), “the
king.”
wa
Once again, we have the epexegetical use of the conjunction wa meaning that it
is introducing a statement which explains specifically what Daniel meant when he
told the king that this (Daniel 4:25) is the interpretation of the second part of the
vision. The word introduces a statement which says that this interpretation is a
decree from the Most High.
gezē·rā(h)
The noun gezē·rā(h) means “decree” or “order” in the sense of an authoritative
announced judicial decision. Here it is used to describe the sentence handed down
against the man symbolized by the tree who Daniel tells us is Nebuchadnezzar as a
judicial decision. The noun gezē·rā(h) describes this sentence against
Nebuchadnezzar as an authoritative judicial decision of the Holy Watchers.
The construct form of this noun means that it is governing the adjective ʿil·lāy,
which follows it expressing a genitive relation. The genitive here is a genitive of
source meaning that this decree “originated from” the Most High.
hî(ʾ)
The pronominal suffix hî(ʾ) means “is” and is used as a marker joining clauses
functioning as a copula. It is joining demonstrative pronoun denā(h) with noun
gezē·rā(h), “decree” indicating that this interpretation “is” a decree from the Most
High.
ʿil·lāy
The adjective ʿil·lāy is used as a substantive and means “the Most High” which
denotes the one true God with the very highest status and power.
dî
The particle dî means “which” since it functions as a relative pronoun referring
to the noun gezē·rā(h), “decree.”
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meṭā(ʾ)
The verb meṭā(ʾ) means “to issue” and is used of the decree from the Most High
indicating that this decree was “issued” against Nebuchadnezzar.
The peʿal stem (Hebrew equivalent is the qal) is stative expressing the condition
of the decree from the Most High being issued against Nebuchadnezzar. The
perfect tense of the verb is constative describes in summary fashion this action. We
will translate the verb, “has been issued.”
mā·rē(ʾ)
The noun mā·rē(ʾ) means “lord” in the sense of one who has authority to rule
over others. Here the word is used by Daniel to describe the king’s authority over
him. It is modified by the first person singular pronominal suffix –î, which means
“my” since it functions as a possessive personal pronoun and refers of course to
Daniel’s subservient relationship with Nebuchadnezzar. The noun mā·rē(ʾ) is the
object of the preposition ʿǎl which means “against” since it functions as a marker
of opposition meaning that the decree from the Most High was “against”
Nebuchadnezzar. It expresses the hostility of the Most High towards
Nebuchadnezzar since the king as a believer has not been living according to His
holy standards of conduct. It could also be interpreted as a marker of advantage
meaning that this decree was “for the benefit of” the king to humble him.
Nebuchadnezzar To Be Driven Away from Mankind
Daniel 4:24 ‘This is the interpretation, O king, and this is the decree of the
Most High, which has come upon my lord the king: 25 that you be driven
away from mankind and your dwelling place be with the beasts of the field,
and you be given grass to eat like cattle and be drenched with the dew of
heaven; and seven periods of time will pass over you, until you recognize that
the Most High is ruler over the realm of mankind and bestows it on whomever
He wishes.’ (NASB95)
“That you be driven away from mankind and your dwelling place be with
the beasts of the field” is composed of the conjunction wa ( ו) (waw), “and” which
is followed by the preposition lĕ ( ל) (leh) and its object is the second person
masculine singular pronominal suffix -ḵ (�־), “you” which is followed by the
masculine plural peʿal (Hebrew: qal stem) passive participle form of the verb ṭerǎḏ
,(min) (מן) be driven away” and then we have the preposition min“ ,(´ter-ad) (טרד)
“from” and its object is the masculine singular form of the noun ʾěnāš (אנש) (en-
awsh´), “mankind” and then we have the conjunction wa ( ו) (waw), “and” which
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is followed by the preposition ʿim (עם) (eem), “with” and its object is the feminine
singular construct form of the noun ḥê·wā(h) (חיוה) (khay-vaw´), “the beasts of”
which is modified by the masculine singular noun bǎr (בר) (bar), “the field” and
then we have the first person singular peʿal (Hebrew: qal) active perfect form of
the verb ḥǎwā(h) (חוה) (khav-aw´), “be” which is followed by the masculine
singular construct form of the noun meḏār (מדר) (med-awr), “dwelling place”
which is modified by the second person masculine singular pronominal suffix -ḵ
”.your“ ,(־�)
wa
The conjunction wa is epexegetical meaning that it is introducing several
statements, which constitute the interpretation of the second part of the vision. It is
introducing several statements which define for the reader what Daniel meant
when he said to the king that “this is the interpretation as follows O king!
Specifically, the decree is from the Most High which has been issued against my
lord, the king.” Therefore, we will translate the word “namely, that.”
l āḵ
The second person masculine singular pronominal suffix -ḵ means “you”
referring of course to Nebuchadnezzar and it is the object of the preposition lĕ ( ל)
(leh), which is used to mark this pronominal suffix as the subject of the passive
verb ṭerǎḏ (טרד) (ter-ad´), “be driven away.” This means that this pronominal
suffix is receiving the action of this verb.
ṭerǎḏ
The verb ṭerǎḏ means “to drive away” and is used of Nebuchadnezzar as its
subject indicating that Daniel is telling the king that he will be “driven away” from
human society.
The peʿal (Hebrew: qal stem) stem of the verb is fientive expressing an action.
Here it is expressing Nebuchadnezzar as the subject receiving an action from the
Most High of being driven away from human society. The passive voice of the
verb means that the subject receives the action of the verb from an expressed or
unexpressed agency. Here the subject is of course Nebuchadnezzar and the
unexpressed agency but implied agency, is the Most High. Thus, the passive voice
denotes that Nebuchadnezzar will receive the action of being driven from human
society by the Most High. The participle form of the verb functions as a predicate
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adjective meaning that it is making the assertion that Nebuchadnezzar will be
driven away from human society.
ʾěnāš
The noun ʾěnāš means “mankind” in contrast to the animal and angelic
kingdoms and refers to human society. The word is the object of the preposition
min is a marker of separation meaning that Nebuchadnezzar will be driven “away
from” mankind, i.e. human society.
wa
This time the conjunction wa is a marker of result meaning that the word is
introducing a statement which presents the result of Nebuchadnezzar being driven
away from human society. Thus, he will be driven away from human society “so
that” or “with the result that” he will live with the wild animals.
meḏār
The noun meḏār means “dwelling place” referring to the dwelling place of the
wild animals and is modified by the second person masculine singular pronominal
suffix -ḵ which means “your” since it is functioning as a possessive pronoun
referring of course to Nebuchadnezzar.
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 living among the wild
animals as a result of God driving him away from human society.
The peʿal stem (Hebrew equivalent is the qal) is fientive expressing an action.
Here it is used of Nebuchadnezzar living among the wild animals. The imperfect
mood of the verb is expressing this event as taking place in the future from the
perspective of Daniel telling the king that he would be driven away from human
society by God.
ḥê·wǎṯ bā·rā(ʾ)
The noun ḥê·wā(h) is in the plural and means “wild animals” in contrast to
domesticated animals. It symbolizes unregenerate humanity who were under
Nebuchadnezzar’s dominion. The word is in the construct state meaning that it is
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governing the proper noun bǎr, which means “field” referring to “uncultivated
land” or “unpopulated areas.” This noun ḥê·wā(h) is expressing a genitive
relationship indicating that these wild animals “belong to” the field.
The noun ḥê·wā(h) is the preposition ʿim, which is a marker of relation
implying being in the same location. Here it denotes that the dwelling place of
Nebuchadnezzar was to be “among” the beasts of the field.
Nebuchadnezzar to Eat Grass Like Cattle
Daniel 4:24 ‘this is the interpretation, O king, and this is the decree of the
Most High, which has come upon my lord the king: 25 that you be driven
away from mankind and your dwelling place be with the beasts of the field,
and you be given grass to eat like cattle and be drenched with the dew of
heaven; and seven periods of time will pass over you, until you recognize that
the Most High is ruler over the realm of mankind and bestows it on whomever
He wishes.’ (NASB95)
“And you be given grass to eat like cattle” is composed of the conjunction wa
and” which is followed by the masculine singular form of the noun“ ,(waw) (ו )
ʿǎśǎḇ (עשב) (awsh), “grass” and then we have the preposition k- (כ־) (kee) “like”
and its object is the masculine plural noun tôr (תור) (tore), “cattle” which is
followed by the preposition lĕ ( ל) (leh), “to” and its object is the second person
masculine singular pronominal suffix -ḵ (�־), “you” which is followed by the third
person masculine plural peʿʿil (Hebrew: pual) passive jussive form of the verb
ṭeʿēm (טעם) (teh-am´), “be given to eat.”
wa
This time we have the ascensive use of the use of the conjunction wa meaning
that the word is introducing a statement which advances upon the previous
statement that God bestows the authority over the realm of manking to whomever
He desires. The ascensive use of the conjunction denotes that what is to follow, as
an addition to the previous statement is out of the ordinary or unexpected. The
“ascensive” use of the conjunction expresses the shock that Nebuchadnezzar, a
world-ruler would be fed grass like cattle. It denotes that this is out of the ordinary
or not what we would expect a human being to do.
l āḵ
The second person masculine singular pronominal suffix -ḵ means “you”
referring of course to Nebuchadnezzar and it is the object of the preposition lĕ ( ל)
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(leh), which is used to mark this pronominal suffix as the subject of the passive
verb ṭeʿēm, “be given to eat.” This means that this pronominal suffix is receiving
the action of this verb.
ṭeʿēm
The verb ṭeʿēm means “to be fed, to be given to eat” indicating that God is going
to cause Nebuchadnezzar to be fed grass like cows or oxen.
The paʿʿel (Hebrew: pual) stem of the verb is factitive meaning that the subject
of this verb is caused to enter a state that can be described by the same verb in the
peʿil stem (Hebrew: qal passive). The Nebuchadnezzar is the subject and the direct
object is the grass of the field. Therefore, this stem denotes that God will cause
Nebuchadnezzar to enter into the state of being fed the grass of the field like cows
or oxen. The passive voice of the verb means that the subject receives the action of
the verb from an expressed or unexpressed agency. Here the subject is of course
Nebuchadnezzar and the unexpressed agency but implied agency, is the Most
High. Thus, the passive voice denotes that Nebuchadnezzar will receive the action
of being driven from human society by the Most High. The imperfect conjugation
of the verb is expressing this event as taking place in the future from the
perspective of Daniel telling the king that he would be fed grass like oxen.
ʿǎśǎḇ
The noun ʿǎśǎḇ means “grass” referring to small sprouting plants that are not
trees indicating that God will cause Nebuchadnezzar to be fed “grass” like an oxen.
k ṯô·rîn
The noun tôr refers to “cattle” referring to a cow, i.e. a mature female of cattle
as well as male adult bovine and those which are castrated males. This noun is the
object of the preposition k, which is a marker of comparison. This prepositional
phrase refers to the manner in which Nebuchadnezzar would be fed grass, namely
like cattle.
Nebuchadnezzar to be Drenched with Dew
Daniel 4:24 ‘this is the interpretation, O king, and this is the decree of the
Most High, which has come upon my lord the king: 25 that you be driven
away from mankind and your dwelling place be with the beasts of the field,
and you be given grass to eat like cattle and be drenched with the dew of
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heaven; and seven periods of time will pass over you, until you recognize that
the Most High is ruler over the realm of mankind and bestows it on whomever
He wishes.’ (NASB95)
“And be drenched with the dew of heaven” is composed of the conjunction
wa ( ו) (waw), “and” which is followed by the preposition min (מן) (min), “with”
and its object is the masculine singular construct form of the noun ṭǎl (טל) (tal),
“the dew of” which is modified by the masculine plural dual noun šemǎ·yin (שמין)
(shaw-mah´-yin), “heaven” and then we have the preposition lĕ ( ל) (leh), “to” and
its object is the second person masculine singular pronominal suffix -ḵ (�־), “you”
which is followed by the third person masculine singular hitpaʿʿal (Hebrew: piel)
passive imperfect form of the verb ṣeḇǎʿ (צבע) (tseb-ah´), “let him be drenched.”
wa
The conjunction wa is adjunctive meaning that it is introducing a statement
which is “in addition to” the previous one that Nebuchadnezzar would be fed grass
like cattle.
l āḵ
The second person masculine singular pronominal suffix -ḵ means “you”
referring of course to Nebuchadnezzar and it is the object of the preposition lĕ ( ל)
(leh), which is used to mark this pronominal suffix as the subject of the passive
verb ṣeḇǎʿ (צבע) (tseb-ah´), “let him be drenched.” This means that this
pronominal suffix is receiving the action of this verb.
ṣeḇǎʿ
The verb ṣeḇǎʿ means “to be drenched” with the dew from heaven. This word
along with the prepositional phrase which follows it means to be exposed to the
elements as an animal. The emphasis is upon the wetness on the skin of a person
implying a harsh existence.
The peʿʿil (Hebrew: pual) stem of the verb is factitive meaning that the subject
of this verb is caused to enter a state that can be described by the same verb in the
peʿal stem (Hebrew: qal). The Nebuchadnezzar is the subject and the direct object
is the dew from heaven. Therefore, this stem denotes that God will cause
Nebuchadnezzar to enter into the state of being drenched with the dew from
heaven. The passive voice of the verb means that the subject receives the action of
the verb from an expressed or unexpressed agency. Here the subject is of course
Nebuchadnezzar and the unexpressed agency but implied agency, is the Most
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High. Thus, the passive voice denotes that Nebuchadnezzar will receive the action
of being drenched with the dew from heaven by the Most High. The imperfect
conjugation of the verb is expressing this event as taking place in the future from
the perspective of Daniel telling the king that he would be drenched with the dew
from heaven.
mi ṭǎl šemǎy·yā(ʾ)
The noun ṭǎl means “dew” and refers to a product of weather conditions in the
form of droplets of moisture caused normally be condensation, especially at night.
The word is the object of the preposition min, which is a marker of means
indicating that Nebuchadnezzar was to be drenched “with” the dew from heaven.
The dual noun šemǎ·yin means “heaven” referring to the earth’s atmosphere, i.e.
the expanse of space that contains oxygen and seems to be over the earth like a
dome as well as space, i.e. the stellar universe. It is a genitive of source indicating
that this dew “originates from” the earth’s atmosphere.
Nebuchadnezzar to be Deposed Seven Years
Daniel 4:24 ‘this is the interpretation, O king, and this is the decree of the
Most High, which has come upon my lord the king: 25 that you be driven
away from mankind and your dwelling place be with the beasts of the field,
and you be given grass to eat like cattle and be drenched with the dew of
heaven; and seven periods of time will pass over you, until you recognize that
the Most High is ruler over the realm of mankind and bestows it on whomever
He wishes.’ (NASB95)
“And seven periods of time will pass over you” is composed of the
conjunction wa ( ו) (waw), “and” which is followed by the feminine singular
number šeḇǎʿ (שבע) (shib-aw´), “seven periods of” and then we have the masculine
plural form of the noun ʿid·dān (עדן) (id-dawn´), “time” which is followed by the
third person masculine plural peʿal (Hebrew: qal) active imperfect form of the verb
ḥǎlǎp (חלף) (khal-af´), “will pass” and then we have the preposition ʿǎl (על) (al),
“over” and its object is the second person masculine singular pronominal suffix -ḵ
”.you“ ,(־�)
wa
This time the conjunction wa is emphatic meaning that the word is introducing
a statement that is advancing upon and intensifying the previous statement Daniel
made to Nebuchadnezzar that he would be fed grass like cattle and would be
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drenched with the dew from heaven. The conjunction is introducing a statement
which records Daniel telling Nebuchadnezzar that this will take place seven years.
So the statement introduced by the conjunction wa denotes that Daniel goes from
telling the king that he will fed grass like cattle and be drenched with the dew from
heaven to telling the king that he would experience this for seven years. Therefore,
the advancement upon the previous statement and intensification is that the king
would be fed grass like cattle and be drenched with dew from heaven like cattle to
telling him that he will suffer this experience for seven years.
šiḇ·ʿā(h)ʿid·dā·nîn
The noun ʿid·dān is in the plural and means “periods of time” referring to years.
The word is modified by the number šeḇǎʿ, which means “seven.” Therefore, these
two words mean “seven periods of time,” i.e. “seven years. That this expression
refers to seven years is clearly indicated by the context since Daniel 4:33 says that
Nebuchadnezzar’s hair had grown like eagle’s feathers and his nails like the claws
of a bird, which would take years to occur rather than days.
ḥǎlǎp
The verb ḥǎlǎp means “to pass by” referring to the passing of time and here it is
of course used with reference to the man symbolized by the tree being given by
God the mind of a beast. It is used with the expression šiḇ·ʿā(h)ʿid·dā·nîn, “seven
periods of time.” Thus, the verb indicates that seven periods of time were “to pass
by” until Nebuchadnezzar’s punishment is ended.
The peʿal stem (Hebrew: qal) of the verb is stative expressing a state or
condition. Here it expresses Nebuchadnezzar existing in the state or condition of
eating grass like cattle and being drenched with the dew from heaven for seven
years. The imperfect conjugation of the verb is expressing this event as taking
place in the future from the perspective of Daniel telling the king that he would be
drenched with the dew from heaven.
ʿǎlǎy iḵ
The second person masculine singular pronominal suffix -ḵ means “you”
referring to Nebuchadnezzar of course and it’s the object of the preposition ʿǎl,
which is a marker of advantage meaning that it was “for the benefit of”
Nebuchadnezzar that he would be deposed for seven years since this would humble
and cause him to acknowledge the Most High is sovereign over him.
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Nebuchadnezzar Must Recognize the Most High’s Authority over Him
Daniel 4:24 ‘this is the interpretation, O king, and this is the decree of the
Most High, which has come upon my lord the king: 25 that you be driven
away from mankind and your dwelling place be with the beasts of the field,
and you be given grass to eat like cattle and be drenched with the dew of
heaven; and seven periods of time will pass over you, until you recognize that
the Most High is ruler over the realm of mankind and bestows it on whomever
He wishes.’ (NASB95)
“Until you recognize that the Most High is ruler over the realm of
mankind” is composed of the preposition ʿǎḏ (עד) (ad) which is followed by the
particle dî (די) (dee), which together are translated “until” and then we have the
second person masculine singular peʿal (Hebrew: qal) active imperfect form of the
verb yeḏǎʿ (ידע) (yed-ah´), “you recognize” and then we have the particle dî (די)
(dee), “that” and then we have the masculine singular form of the noun šǎl·lîṭ
ruler” which is followed by the masculine singular adjective“ ,(´shal-leet) (שליט)
ʿil·lāy (עלי) (il-lah´ee), “the Most High” and then we have the preposition bĕ ( ב)
(beh), “over” and its object is the feminine singular construct form of the noun
mǎl·ḵûṯ (מלכות) (mal-kooth), “the realm of” which is modified by the masculine
singular form of the noun ʾěnāš (אנש) (en-awsh´), “mankind.”
ʿǎḏ dî
The preposition ʿǎḏ is employed with the particle dî as a marker of duration
with reference to another point of time. It is a temporal marker indicating that
something occurs up to the time indicated by its object. Here it denotes
Nebuchadnezzar being deposed from power for seven years “until” he recognizes
the Most High’s sovereign authority over him.
yeḏǎʿ
The verb yeḏǎʿ means “to acknowledge” and is used with Nebuchadnezzar as its
subject and its object is the sovereign authority of the Most High. This indicates
that Nebuchadnezzar would be deposed from power for seven years until he
“acknowledged” that the Most High is sovereign over him. This verb implies
reluctance of Nebuchadnezzar to concede this.
The peʿal (Hebrew: qal) stem of the verb is stative expressing a state or
condition. Here it denotes the state of Nebuchadnezzar acknowledging that the
Most High is sovereign ruler over the realm of mankind. The imperfect
conjugation of the verb is expressing this event as taking place in the future from
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the perspective of Daniel telling the king that he would be deposed from power for
seven years until he acknowledged the Most High’s sovereign authority over the
realm of mankind.
dî
The particle dî means “that” since it functions as a marker of discourse with
emphasis upon the content to follow which the word introduces. The word is
introducing a clause that serves as the direct object of the verb yeḏǎʿ and identifies
what Nebuchadnezzar must acknowledge before he is restored to power.
ʿil·lāy
The adjective ʿil·lāy is used as a substantive and means “the Most High” which
denotes the one true God with the very highest status and power. It indicates that
the purpose of God disciplining Nebuchadnezzar for seven years was so that
Nebuchadnezzar would admit that the Most High is sovereign over the kingdoms
of this earth.
Ellipsis
Once again, for the third time, we have the figure of ellipsis meaning that the
third person masculine singular qal active imperfect form of the verb hǎwā(h) ( והה )
(hav-aw´) is deliberately omitted but implied. It means “is” indicating that the
Most High “is” the sovereign ruler over the kingdoms of mankind. The peʿal
(Hebrew: qal) stem of the verb is stative meaning that the Most High “does exist in
the state of” being sovereign ruler over the kingdoms of mankind. The imperfect
form of the verb is stative expressing the same thing.
šǎl·lîṭ
The noun šǎl·lîṭ means “sovereign, ruler” and describe the Most High as
possessing inherently sovereign authority over the kingdoms of men including
Nebuchadnezzar’s Neo-Babylonian kingdom in the sixth century B.C.
b mǎl·ḵûṯ ʾěnô·šā(ʾ)
The noun mǎl·ḵûṯ is in the singular and means “kingdom, domain, realm”
referring to the earth where mankind lives and breaths. It refers to all the nations,
cities, villages and farmland on the face of the earth which are under the authority
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of God. This noun is modified by the noun ʾěnāš, which means “mankind” in
contrast to the animal and angelic kingdoms. The noun mǎl·ḵûṯ is in the construct
state meaning that it is governing the noun ʾěnāš, which follows it and expresses a
genitive relationship. Specifically, it denotes possession indicating that this
kingdom “belongs to” mankind. The noun mǎl·ḵûṯ is the object of the preposition
bĕ, which is a marker of authority meaning that the Most High is sovereign “over”
the kingdom or realm of mankind.
The Most High Bestow the Realm of Mankind Upon Whom Desires
Daniel 4:24 ‘this is the interpretation, O king, and this is the decree of the
Most High, which has come upon my lord the king: 25 that you be driven
away from mankind and your dwelling place be with the beasts of the field,
and you be given grass to eat like cattle and be drenched with the dew of
heaven; and seven periods of time will pass over you, until you recognize that
the Most High is ruler over the realm of mankind and bestows it on whomever
He wishes.’ (NASB95)
“And bestows it on whomever He wishes” is composed of the conjunction wa
on” and its“ ,(leh) (ל ) and” which is followed by the preposition lĕ“ ,(waw) (ו )
object is the interrogative pronoun mǎn (מן) (mawn), “whomever” which is
followed by the particle dî (די) (dee), which is not translated and followed by the
third person masculine singular form peʿal (Hebrew: qal) active jussive form of the
verb ṣeḇā(h) (צבה) (tseb-aw´), “He wishes” and then we have the third person
masculine singular peʿal (Hebrew: qal) active imperfect form of the verb neṯǎn (נתן)
(neth-an´), “bestows” which is followed by the third person masculine singular
pronominal suffix hû(ʾ) (הוא) (who), “it.”
wa
Once again, the conjunction wa is a marker of result meaning that it is
introducing a statement which presents the result of the Most High being sovereign
over the realm of mankind.
neṯǎn
The verb neṯǎn means “to grant, give” in the sense of the Most High “giving”
the realm of mankind to whomever He desires as a result of being sovereign over
the realm of mankind.
The peʿal (Hebrew: qal stem) stem of the verb is fientive expressing an action.
Here it is expressing an action performed by the Most High in giving the realm of
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mankind to whomever He so desires. The imperfect form of the verb is a potential
imperfect meaning that the Most High has the ability because He is sovereign to
give the authority over the earth to whomever He desires. We will translate the
verb neṯǎn, “He can give.”
hû(ʾ)
The pronominal suffix hû(ʾ) means “it” referring to the realm of mankind and is
the direct object of the verb neṯǎn, “He can give.”
ṣeḇā(h)
The verb ṣeḇā(h) means “to desire” referring to the function of the will or
volition. Here it is used with reference to the function of the sovereign will of the
Most High. It denotes that He gives the realm of mankind to whomever He
“desires” or “sovereignly chooses.”
The peʿal (Hebrew: qal stem) stem of the verb is fientive expressing an action.
Here it is expressing an action performed by the Most High in desiring to give the
realm of mankind to someone. The imperfect form of the verb is a desiderative
imperfect expressing a desire of the subject. Therefore, it expresses the desire of
the Most High to give the realm of mankind to someone. We will translate the verb
ṣeḇā(h), “He desires.”
l mǎn dî
The indefinite pronoun mǎn and the particle dî are employed together and mean
“whomever” since they function together as a marker of indefinite reference. Thus,
they are speaking of an unidentified individual who receives authority over the
realm of mankind from God. These two words function as the object of the
preposition lĕ, which marks the word as the indirect object of the verb neṯǎn, “He
gives” meaning that it receives the direct object of this verb, which in our context
is the realm of manking.
Translation of Daniel 4:23-25
Daniel 4:23 ‘Moreover, in view of the fact that the king saw a watchman,
yes a holy one descending out from the heavens and saying “Cut down the
tree! In other words, destroy it however leave intact in the ground, the taproot
which produces its roots but with a band composed of iron as well as bronze
in the midst of the wild grass produced by the open field. Also, let it be
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drenched with the dew from heaven as well as its dwelling place among the
beasts in the grass produced by the field until seven times pass by for him, 24
this is the interpretation to follow O king. Specifically, the decree is from the
Most High which has been issued against my lord the king. 25 Namely that
you will be driven away from mankind so that your dwelling place will be
among the beasts of the field. You will even be fed grass like cattle.
Furthermore, you will be drenched with the dew from heaven. Indeed, for
your benefit, seven years will pass by until you acknowledge that the Most
High is the sovereign authority over mankind’s realm so that He can give it to
whomever He desires.’
Exposition of Daniel 4:23-25
Daniel 4:23-25 is presenting an additional reason why the tree which appeared
in a vision to Nebuchadnezzar represented or symbolized him. In Daniel 4:22,
Daniel presented to the king the reason why the first part of the vision is symbolic
of Nebuchadnezzar. In Daniel 4:13-17, the king tells Daniel the second part of the
vision, which he repeats back to Nebuchadnezzar in Daniel 4:23. Now, in Daniel
4:25-26, Daniel presents the reason why the second part of the vision is symbolic
of Nebuchadnezzar.
Daniel’s statement to the king in Daniel 4:24 denotes that the interpretation of
the second part of his vision is found in Daniel 4:25-26. In other words, he is
telling him that he is now going to interpret for the king the second part of the
vision. In this verse, Daniel informs Nebuchadnezzar that this interpretation that he
is about to give the king is a decree from the Most High which has been issued by
the Most High against the king. Since Nebuchadnezzar is a believer at this point
indicates that this decree is an order to discipline him and which discipline is a
manifestation of God’s love for the king. This decree is an authoritative judicial
decision handed down by the Supreme Court of Heaven to humble the king.
Humility is putting the glory and honor of God first in your set of priorities and
the needs of other human beings ahead of your own needs. Nebuchadnezzar could
care less about the needs of others at this point in the narrative. He could care less
about putting the glory and honor of God and the needs of others ahead of his own
needs and desires.
“Humility” is viewing ourselves from God’s perspective meaning we are
sinners saved by the grace of God through faith in Jesus Christ and expresses itself
in obedience to the Father’s will, which manifests itself in loving and serving
others. It expresses itself in putting others ahead of yourself. Nebuchadnezzar has a
distorted view of himself and is not viewing himself from God’s perspective which
is that he is a creature of God and subordinate to God.
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Humility is the antithesis to arrogance. It is a mental attitude. Humility is
characterized by obedience to the will of God. The humble believer will imitate the
Lord Jesus Christ’s servant mentality and as a result perform acts of service for
both God and man. Christian service demands humility, which is the antithesis to
arrogance. Nebuchadnezzar does not have a servant’s mentality but rather is a
tyrant who is disobedient to the will of God which forbids idolatry. Romans 2:14-
15 teaches that every human being including Nebuchadnezzar knew inherently that
he was wrong for setting up this image of himself since this passage teaches that
every human being has inherently the Ten Commandments in his soul.
God commands humility (Micah 6:8; James 4:10; 1 Peter 3:8; cf. Exodus 10:3;