Daniel 4: Daniel 4:26-Daniel Tells Nebuchadnezzar That The Taproot Left In The Ground Symbolizes His Kingdom Will Be Restored To Him

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1 Daniel 4:26-27 Daniel 4:26-Daniel Tells Nebuchadnezzar That The Taproot Left In The Ground Symbolizes His Kingdom Will Be Restored To Him The Taproot Left in the Ground Daniel 4:26 And in that it was commanded to leave the stump with the roots of the tree, your kingdom will be assured to you after you recognize that it is Heaven that rules. (NASB95) And in that it was commanded to leave the stump with the roots of the tree is composed of the conjunction wa ( (ו (waw), and which is followed by the particle dî (דּ י) (dee), in that and then we have the third person plural peʿal (Hebrew: qal) active perfect form of the verb ʾǎmǎr (am-ar ), it was (א מ ר) commanded which is followed by the preposition lĕ ( (ל (leh) to and its object (שׁ ב ק) is the peʿal (Hebrew: qal) active infinitive construct form of the verb š e ḇǎq (sheb-ak ), leave and then we have the masculine singular construct form of the noun ʿiq qǎr (ע קּ ר) (ik-kar ), the stump which is followed by the masculine plural construct form of the noun š e rōš (שׁ ר שׁ) (sho -resh), the roots which is (הוּא) hû(ʾ) modified by the third person masculine singular pronominal suffix (who), which is not translated and followed by the particle dî (דּ י) (dee), of and then we have the masculine singular noun ʾî lān (א יל ן) (ee-lawn ), the tree. wa The conjunction wa is adversative meaning that the word is introducing a statement which stands in contrast to previous statement recorded in Daniel 4:25. 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 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 2012 William E. Wenstrom, Jr. Bible Ministries 1

2 High is the sovereign authority over mankind s realm so that He can give it to whomever He desires. (Author s translation) 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: 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. This mental disorder was given to the king in order to discipline him. From His attribute of love, God gave Nebuchadnezzar this mental disorder in order to break him from his pagan lifestyle. It was designed to teach Nebuchadnezzar to submit to God s authority over his life. This punishment that the Lord is meting out to the king as recorded here in Daniel 4:25 is designed to teach the king He the Lord is sovereign over him. The term sovereignty connotes a situation in which a person, from his innate dignity, exercises supreme power, with no areas of his province outside his jurisdiction. As applied to God, the term sovereignty indicates His complete power over all of creation, so that He exercises His will absolutely, without any necessary conditioning by a finite will or wills. This was a conditional prophecy or judgment meaning that if Nebuchadnezzar had at any time repented prior to the execution of this decree during the next year, the Lord would not have disciplined him. Daniel 4:29 reveals that one year had passed since Daniel had told the king of this decision from God. Yet, the king never heeded Daniel s advice in Daniel 4:27 to repent which would involve confession of sin and then followed by obedience to God. Now, in Daniel 4:26, wa is introducing a statement which records Daniel informing Nebuchadnezzar that when the Holy Watcher ordered the taproot or stump to be left in the ground with the roots of the tree, it meant that his kingdom would be restored to him until he acknowledges God sovereignly rules over him. This statement stands in contrast with Daniel s statement to the king which records 2012 William E. Wenstrom, Jr. Bible Ministries 2

3 him informing Nebuchadnezzar that he would be deposed from power for seven years until he acknowledged God s sovereign authority over him. Therefore, the contrast is between Nebuchadnezzar being deposed from power for seven years and being restored to power after repenting. 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 third 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 Daniel repeating back to Nebuchadnezzar the second part of the vision, which was communicated by the king to Daniel in Daniel 4:15 which records the Holy Watcher ordering the taproot of the enormous tree to be left in the ground. This indicates that Daniel is telling the king that in view of the fact that he received this part of the vision recorded in Daniel 4:16, Nebuchadnezzar s kingdom will be restored to him when he acknowledges that God is sovereign over him. Therefore, the vision represented the king for this reason as well. ʾǎmǎr The verb ʾǎmǎr means to decree since Daniel is repeating back to Nebuchadnezzar the Holy Watchman s decree to leave the taproot of the enormous tree in his vision in the ground, which is recorded in Daniel 4:15. In Daniel 4:17 this Holy Watchman who is the preincarnate Christ says that this order is by the decree of the Holy Watchmen, which is a reference to the Trinity. In Daniel 4:26, we have the third person masculine plural form of the verb ʾǎmǎr and not the third person masculine singular form, which indicates that the verb is a reference to the decree of the Trinity who are described in Daniel 4:17 as Watchmen and Holy Ones. Therefore, this verb denotes the Trinity decreed that this taproot of the tree be left. This decree was then announced by the preincarnate Christ who is called the Watchman and the Holy One in Daniel 4:13. The plural form of this verb is another indication that the Holy Watchmen in Daniel 4:17 is a reference to the Trinity and not elect angels since the Scriptures never record the latter issuing decrees of judgment against individuals or nations, only the former. The peʿal stem (Hebrew: qal) is fientive expressing the Trinity performing the action of decreeing the taproot of the tree be left in the ground. The perfect tense of the verb is constative describes in summary fashion this action. We will translate this word they decreed William E. Wenstrom, Jr. Bible Ministries 3

4 š e ḇǎq The verb š e ḇǎq means to leave something intact and here its object is the taproot or stump of the tree. Therefore, this verb indicates that the Trinity decreed to leave intact the taproot or stump of the tree, which Nebuchadnezzar saw in this vision. Prefixed to this verb is the preposition lĕ. This verb is in the infinitive construct form. This construction is a complementary infinitive construct meaning that it is completing the thought of the previous verb ʾā mǎr. The infinitive construct form of š e ḇǎq is completing the thought of this verb which would not be understandable without it. The peʿal (Hebrew: qal) stem of the verb is fientive expressing an action. Here it is expressing the action of the Trinity, i.e. the Holy Watchmen the taproot of the tree to be left in the ground. ʿiq qǎr ōw hî šārš dî ʾî lā nā(ʾ) The noun ʿiq qǎr means taproot or stump of the enormous tree referring 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 š e rōš, roots, which follows it expressing a genitive relation. Here it is genitive of product meaning that the noun š e rōš is the product of the noun ʿiq qǎr. So this construction is saying that the taproot produces the roots. The noun š e rōš is modified by the third person masculine singular pronominal suffix hû(ʾ), which means its referring to the enormous tree. The noun ʾî lān means tree and preceding it is the particle dî, which functions as a marker to show the genitive relationship between the noun ʿiq qǎr, taproot and the noun ʾî lān. It is a possessive genitive which denotes that this taproot belongs to the tree. Therefore, we will translate this expression the tree s taproot, which produces its roots. Nebuchadnezzar s Kingdom Will Be Restored to Him Daniel 4:26 And in that it was commanded to leave the stump with the roots of the tree, your kingdom will be assured to you after you recognize that it is Heaven that rules. (NASB95) Your kingdom will be assured to you is composed of the feminine singular construct form of the noun mǎl ḵûṯ (מ ל כוּת) (mal-kooth), kingdom which is,( ך) modified by the second person masculine singular pronominal suffix -ḵ your which is followed by the preposition lĕ ( (ל (leh), to and its object is the second person masculine singular pronominal suffix -ḵ,( ך) you and then we have the feminine singular adjective qǎy yām (ק יּ ם) (kah-yawm ), will be assured 2012 William E. Wenstrom, Jr. Bible Ministries 4

5 mǎl ḵûṯ The noun mǎl ḵûṯ means kingdom and denotes the sphere of Nebuchadnezzar s authority or control over various nations, ethnicities and language groups. It denotes the sphere of Nebuchadnezzar s authority or control. It is used to designate the territorial sphere of Nebuchadnezzar, i.e. his kingdom. It refers to the political boundaries of authority and control, which were determined by the extent to which he exercised his authority. Nebuchadnezzar s kingdom consisted of the nations, cities, villages and farmland he controlled and was given to him by God according to Daniel 2:37-38 and Jeremiah 27. The Holy Spirit through the prophet Jeremiah warned the kings of Edom, Moab, Ammon, Tyre and Sidon that the Father had given Nebuchadnezzar sovereignty over the entire earth (Jeremiah 27:6-7, 14). The vision in Daniel chapter two and the one here in chapter four emphasize that there is no inhabitant on the face of the earth whether a human being or animal that God has not given into the power of Nebuchadnezzar. This does not imply that he actually ruled every inch of the globe but rather that God had granted him dominion in whatever direction his ambition led him, which history tells us included Egypt, Nineveh, Arabia, Syria, Tyre, and its Phoenician colonies (Jeremiah 27:5 8). The noun mǎl ḵûṯ is modified by the second person masculine singular pronominal suffix -ḵ, which means your since it functions as a possessive pronun and refers of course to Nebuchadnezzar. Ellipsis The verb h ǎ wā(h) means, to be in the sense of existing in a particular state. Here it denotes Nebuchadnezzar s kingdom existing in the state of being restored to him. The peʿal stem (Hebrew equivalent is the qal) is stative expressing a state or condition. Here it is used of Nebuchadnezzar s kingdom existing in the state of being restored to him after he repents. 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 the order to keep the taproot of the tree in the ground means that his kingdom will be restored to him after he repents. qǎy yām The adjective qǎy yām means restored and refers to Nebuchadnezzar s kingdom restored to him after he acknowledges that God is sovereign over him William E. Wenstrom, Jr. Bible Ministries 5

6 The word is a predicate adjective meaning that it is making the assertion that the king would be restored to power once he repents. l āḵ The second person masculine singular pronominal suffix -ḵ means you (ל ( lĕ referring of course to Nebuchadnezzar and it is the object of the preposition (leh), which is used to mark this pronominal suffix as the indirect object of the h ǎ wā(h) which is omitted but implied due to the figure of ellipsis. This means that this pronominal suffix is receiving the direct object of this verb indicating that Nebuchadnezzar s kingdom will be restored to him when he repents. When Nebuchadnezzar s Will Be Restored to Him Daniel 4:26 And in that it was commanded to leave the stump with the roots of the tree, your kingdom will be assured to you after you recognize that it is Heaven that rules. (NASB95) After you recognize that it is Heaven that rules is composed of the preposition min (מ ן) (min) and its object is the particle dî (דּ י) (dee), which is followed by the second person masculine singular peʿal (Hebrew: qal) active imperfect form of the verb y e ḏǎʿ (י ד ע) (yed-ah ), you recognize and then we have the particle dî (דּ י) (dee), that and then we have the masculine plural form of the noun šǎl lîṭ (שׁ לּ יט) (shal-leet ), rules which is followed by the masculine plural dual noun š e mǎ yin (שׁ מ י ן) (shaw-mah -yin), Heaven. min dî The preposition min is employed with the particle dî and together they mean when since they are employed together as a temporal marker and are also answering the question as to when Nebuchadnezzar s kingdom will be restored to him. y e ḏǎʿ The verb y e ḏǎʿ 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 s kingdom would be restored to him when he acknowledged that the Most High is sovereign over him. This verb implies the reluctance of Nebuchadnezzar to concede this William E. Wenstrom, Jr. Bible Ministries 6

7 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 the perspective of Daniel telling the king that his kingdom would be restored to him when he acknowledged Heaven s sovereign authority. 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 y e ḏǎʿ and identifies what Nebuchadnezzar must acknowledge before he is restored to power. š e mǎ yin The noun š e mǎ yin is in the plural and means the heavens referring to the Most High, i.e. God since the word is a figure of speech here called metonymy where the place from which God rules is put for Him ruling. Thus, this word is another of the many titles in Scripture ascribed to God. šǎl lîṭ The noun šǎl lîṭ means rule and refers to God s sovereign governmental authority over the kingdoms of men including Nebuchadnezzar s Neo-Babylonian kingdom in the sixth century B.C. Translation of Daniel 4:26 Daniel 4:26 However, in view of the fact that they decreed to leave intact the tree s taproot, which produces its roots, your kingdom will be restored to you when you acknowledge the Heavens rule. Exposition of Daniel 4:26 Daniel s statement in Daniel 4:26 stands in contrast to his statements to Nebuchadnezzar which are recorded in Daniel 4: These verses have Daniel interpreting the second half of the vision. He told Nebuchadnezzar that he would be deposed from power for seven years until he acknowledged that God has sovereign authority over him. So the contrast between Daniel 4:23-25 and Daniel 2012 William E. Wenstrom, Jr. Bible Ministries 7

8 4:26 is Nebuchadnezzar being deposed from power for seven years and his being restored to power after repenting. Daniel 4:26 presents the third reason why the tree which appeared in a vision to Nebuchadnezzar symbolized or represented him and his kingdom. In this verse, Daniel repeats back to Nebuchadnezzar the second part of the vision, which was communicated by the king to Daniel in Daniel 4:15 which records the Holy Watcher ordering the taproot of the enormous tree to be left in the ground. Therefore, Daniel is telling the king that in view of the fact that he received this part of the vision recorded in Daniel 4:16, Nebuchadnezzar s kingdom will be restored to him when he acknowledges that God is sovereign over him. Daniel is making clear to Nebuchadnezzar that his kingdom will be restored to him only when he acknowledges that God is sovereign over him, which would constitute repentance, which means to go in one direction and to change your mind and go in the exact opposite direction and does not involve emotion or feeling sorry for your sins. Repentance involves not only a change of attitude but of conduct. Daniel is telling Nebuchadnezzar here in Daniel 4:26 that his attitude and conduct towards God s sovereign authority over him must do a 180 degree turn before his kingdom will be restored to him. It is simply a change of attitude or a change of mind. It means to being going in one direction and to change your mind and go in the exact opposite direction. To receive eternal salvation, the only issue in repentance is Christ and not a person s sin. In relation to receiving eternal salvation, the Scriptures never teach repentance of sins but of a change of attitude regarding Christ as one s personal Savior. An individual s personal sins are not an issue because they were all paid for at the cross by the Lord Jesus Christ. Therefore, with respect to the nonbeliever, repentance would involve simply faith along in Christ alone (John 3:16-18; Acts 16:31). On the other hand, repentance for the believer would involved the confession of sin (1 John 1:9) which must be followed immediately by obedience to the Word of God (1 John 2:3-6). As we noted in our previous studies in detail, Nebuchadnezzar was a believer when he received this vision in Daniel chapter four. The Greek word in the New Testament for repentance is the noun metanoia, which means a change of mind and its cognate verb is metanoeo, which means to change your mind, to change your attitude toward something. Metanoia is found 24 times in the Greek New Testament and metanoeo is found 35 times. Metanoeo is a compound verb, which means that it is composed of two words. The first is meta meaning change, and the second is noeo, mind, therefore, the correct meaning of repentance is to change one s mind, or to change your 2012 William E. Wenstrom, Jr. Bible Ministries 8

9 attitude toward something. Both words have absolutely nothing to do with feeling sorry for your sins. They have nothing to do with your emotions. There is another word in the Greek New Testament which has an emotional connotation and that is the verb metamelomai which means to feel sorry, to regret, to feel sorrow. This word is found 6 times in the Greek New Testament. The distinction between the two verbs metanoeo and metamelomai is obvious in the Greek New Testament. Metamelomai expresses a merely emotional change while metanoeo expresses a change of choice. Metamelomai signifies nothing but regret resulting in feeling sorry while metanoeo deals with a change of mental attitude. Metanoeo concerns your volition and not your emotions. Since our English word is a translation of the Greek of the New Testament, we need to look at the original language. There are two New Testament Greek words which are translated repentance in the modern English translations: metanoia (and its verbal counterpart metanoeo) and metamelomai. The former term is so translated fifty-eight times in the New Testament; the latter only six times. This study will be concerned primarily with metanoia. Metamelomai means, to regret, change the mind and may connote the idea of sorrow, but not necessarily. It is translated by regret, change the mind, and feel remorse in the NASB and NIV, and in all but one of the passages where it is used, the primary idea is a change of mind (cf. Matt. 21:29, 32; 27:3; 2 Cor. 7:8; Heb. 7:21). Metanoia, the primary word, without question, means a change of mind. It refers to the thinking of people who thought one thing or made one decision and then, based on further evidence or input, changed their minds. So, the basic sense is a change of mind. This is its meaning and use outside the New Testament and in the New Testament. It is a change of mind that leads to a different course of action, but that course of action must be determined by the context. In a context that deals with forgiveness of sin or receiving eternal life as a gift from God, the course of action is a change of trust because one now sees Jesus as the only means of salvation from sin. Let me illustrate this for you in the Scriptures and I ll point out when each word is used. John the Baptist used the verb metanoeo. Matthew 3:2 Now in those days John the Baptist came, preaching in the wilderness of Judea, saying, Repent (metanoeo, change your mind ), for the kingdom of heaven is at hand. (NASB95) What were John s listeners suppose to change their minds about? Mark 1:14 And after John had been taken into custody (put into prison), Jesus came into Galilee, preaching the gospel of God, 15 and saying, The time is fulfilled, and the kingdom of God is at hand (Jesus Christ the Savior is 2012 William E. Wenstrom, Jr. Bible Ministries 9

10 right in front of them.); Repent (metanoeo, change your mind ) and believe in the gospel. (NASB95) They were to change their minds about Christ. They were unbelievers and they were to change their minds about Christ and believe in Him for salvation. They were to change their minds concerning the gospel, which is the power of God for salvation to everyone who believes (Rom. 1:16). Our Lord makes an interesting comment concerning the person who changes their mind about Christ and accepts Him as Savior. Luke 15:7 I tell you that in the same way, there will be more joy in heaven over one sinner who repents (metanoeo, changes their mind about Christ and accepts Him as Savior ), than over ninety-nine righteous persons (people who have accepted Christ as Savior) who need no repentance (metanoia, change of mind about Christ ). (NASB95) Luke 15:10 In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents (metanoeo, changes their mind about Christ and believes in Him for salvation ). (NASB95) So you can see that repentance has nothing to do with emotion but is a change of mind about Christ. Now, the first occurrence of metamelomai is in Matthew 21:29-32 in the parable of the two sons. In the parable, one son said to his father that he would go in the vineyard while the second son said he would not but then he metamelomai, felt badly, regretted not going and then went. The first son, who said he would go, but didn t. Metamelomai occurs twice in this passage. It is found in verse 29 which the New American Standard translates as regretted, and it is found in verse 32 where it is translated remorse. In Matthew 27:3, metamelomai is used in connection with Judas Iscariot, an unbeliever who betrayed the Lord Jesus Christ. Matthew 27:1 Now when morning had come, all the chief priests and the elders of the people took counsel against Jesus to put Him to death; 2 and they bound Him, and led Him away, and delivered Him up to Pilate the governor. 3 Then when Judas, who had betrayed Him (Jesus), saw that He (Jesus) had been condemned, he felt remorse (metamelomai, he felt sorry ) and returned the thirty pieces of silver to the chief priests, 4 saying, I have sinned by betraying innocent blood. But they said, what is that to us? See that yourself. 5 And he (Judas) threw the pieces of silver into the sanctuary and departed; and he went away and hanged himself. (NASB95) Judas felt sorry for his sin and yet he went to the Lake of Fire. We know that he went to hell because the Lord Jesus Christ said so Himself William E. Wenstrom, Jr. Bible Ministries 10

11 John 17:12 While I was with them, I was keeping them in Your name (God the Father s) which You have given Me; and I guarded them, and not one of them perished (the apostles and His disciples) but the son of perdition (Judas Iscariot), that the Scripture might be fulfilled. (NASB95) Now, what is important to note is that Judas felt sorry for his sin for betraying the Son of God and yet he was not saved because of his emotions. The apostle Peter denied Christ three times and he felt sorry and wept. Matthew 26:75 And Peter remembered the word which Jesus had said, Before a cock crows Peter, you will deny Me three times. And he (Peter) went out and wept bitterly. (NASB95) Both men felt sorry for their sins, and yet one was saved and the other was not. Each committed a terrible sin, one was saved and the other was not. Emotion could not save Judas. Peter wept bitterly and yet his tears did not save him but rather his faith in Christ saved him. There is only one-way of salvation which excludes human works and emotion and that is to believe on the Lord Jesus Christ and you shall be saved (Acts 16:31; John 3:16, 36). Judas could have believed on the Lord Jesus Christ but did not. Peter did believe on the Lord Jesus Christ (Matt. 16:13-16). The word metamelomai also occurs in 2 Corinthians 7:8 where the apostle Paul is talking about his first letter to the Corinthians in which he sharply rebuked the believers in Corinth, 1 Corinthians 7:8 For though I caused you sorrow by my letter, I do not regret it (metamelomai); though I did regret it (metamelomai)-for I see that that letter caused you sorrow, though only for a while-9 I now rejoice, not that you were made sorrowful, but that you were made sorrowful to the point of repentance (metanoia, a change of mind ). For you were made sorrowful according to the will of God, in order that you might not suffer loss in anything though us. 10 For the sorrow that is according to the will of God produces a change of mind (metanoia) WITHOUT REGRET (metamelomai), leading to salvation; but the sorrow of the world produces death. (NASB95) This passage deals with confession of sin followed by obedience to the Word of God. Paul was talking to people who were believers. They had already believed in Jesus Christ as Savior and were saved forever. The repentance that Paul is talking about is the confession of sin and their recovery from that sin through obedience. This sin knocks them out of fellowship yet does not cost them their salvation. In relation to receiving eternal salvation, sin is never an issue in repentance according to the Scriptures but rather one s attitude toward Jesus Christ is the issue. Psalm 103:10 He (God) has NOT dealt with us (you and I) according to our sins, nor rewarded us according to our iniquities. (NASB95) 2012 William E. Wenstrom, Jr. Bible Ministries 11

12 John 1:29 Behold, the Lamb of God who takes away the sin of the world. (NASB95) Romans 5:12 Therefore, just as through one man (Adam) sin (sin nature) entered into the world, and death (spiritual) through sin (the sin nature), and so death (spiritual) spread to all men (the entire human race), because all sinned. (NASB95) 1 Corinthians 15:3 For I (Paul) delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures. (NASB95) Galatians 1:3 Grace to you and peace from God our Father, and the Lord Jesus Christ, 4 who (the Lord Jesus Christ) gave Himself for our sins, that He might deliver us out of this present evil age, according to the will of God and Father. (NASB95) Hebrews 8:12 For I will be merciful to their iniquities, and I will remember their sins no more. (NASB95) Hebrews 10:17 And their sins and their lawless deeds I will remember no more. (NASB95) 1 Peter 2:24 And He Himself bore our sins in His body on the cross, that we might die to sin (sin nature) and live to righteousness; for by His wounds you were healed. (NASB95) 1 Peter 3:18 For Christ died for sins once for all, the just for the unjust, in order that He might bring us to God, having been put to death in the flesh, but made alive in the spirit. (NASB95) 1 John 2:2 He is the propitiation (satisfaction) for our sins, and not for ours only but for those of the whole world. (NASB95) 1 John 3:5 He (the Lord Jesus Christ) appeared in order to take away sins (plural; personal sins of the entire human race). (NASB95) Revelation 1:4 John to the seven churches in Asia (what is today western Turkey): Grace to you and peace, from Him who is and who was and who is to come; and from the seven spirits who are before His throne; 5 and from Jesus Christ, the faithful witness, the first-born of the dead (1st to be resurrected), and the ruler of the kings of the earth. To Him who loves us, and released us from our sins by His blood. (NASB95) The only issue in repentance that the Scriptures teach is regarding the Person and Work of Jesus Christ (Matt. 16:13-20). The sins of the entire world-past, present and future were paid for by the impeccable humanity of Christ in hypostatic union at the cross. He paid for these sins with His voluntary substitutionary spiritual and physical deaths. Therefore, repentance in relation to the non-christian with respect to receiving eternal salvation has nothing to do with a person s sins but rather his attitude 2012 William E. Wenstrom, Jr. Bible Ministries 12

13 toward Jesus Christ. The issue in repentance is simply, Will you change your mind about Jesus Christ and accept Him as your Lord and Savior? Each person must decide for himself. Salvation is through faith alone in Christ alone and nothing more and nothing less (John 3:16-17, 36; Acts 16:31). In relation to the Christian, repentance involves confession of sin (1 John 1:9) followed by obedience to the Word of God (1 John 2:3-6). Daniel 4:29 reveals that the sentence against Nebuchadnezzar was not executed until a year after Daniel gave the king this interpretation of the vision. So for an entire year, God in His grace gave Nebuchadnezzar the opportunity to repent or change his attitude and conduct towards His sovereign authority over the king. Therefore, we can see that this prophecy that was given to Nebuchadnezzar was conditional meaning that if at any time during the one year prior to the execution of the punishment, Nebuchadnezzar had confessed his sin and then obeyed God, God would have never punished him. Daniel 4:28-37 records that eventually Nebuchadnezzar did repent after seven years of suffering boanthropy and was miraculously restored to power by God. It was miraculous since when a king is deposed from power in the ancient world, he usually was not restored to power especially if he suffered a mental disorder for seven years as was the case with Nebuchadnezzar. There was apparently no capable regent or successor who could be found to take over for Nebuchadnezzar. Evil-Merodach (Amel-Marduk) was apparently not capable of assuming power at this time since he was either too young or did not demonstrate enough ability to take power William E. Wenstrom, Jr. Bible Ministries 13

14 Daniel 4:27-Daniel Gives Nebuchadnezzar Advice In Light Of God s Decree To Depose Him From Power For Seven Years Review of Daniel 4:1-26 Nebuchadnezzar s Greeting Daniel 4:1 contains the greeting to Nebuchadnezzar s proclamation and identifies its recipients. Daniel 4:1 King Nebuchadnezzar, to each and every person belonging to the nations, ethnicities and language groups, who are living throughout the entire earth: May your prosperity increase! (Author s translation) Daniel 4:1 presents to the reader the greeting to the proclamation which Nebuchadnezzar issued which was addressed to each and every person belonging to the nations, ethnicities and language groups in his kingdom who lived throughout the earth. He expresses his desire that these people s prosperity increase in the sense that they prosper in physical health as well as prosper financially and materially. The recipients of this royal proclamation were located throughout the earth which reveals that Nebuchadnezzar s kingdom was world-wide. This was given to him by God according to Daniel 2:37-38 and Jeremiah 27. The Holy Spirit through the prophet Jeremiah warned the kings of Edom, Moab, Ammon, Tyre and Sidon that the Father had given Nebuchadnezzar sovereignty over the entire earth (Jeremiah 27:6-7, 14). Nebuchadnezzar is issuing this proclamation as a regenerate person. As we noted in our study of Daniel 3:28, the fact that the king praises the God of Israel was an expression of his faith in the Lord. The king s praise is an expression of his faith in the God of Israel. The Aramaic verb b e rǎḵ which we translated worthy to be praised appears only once in the book of Daniel. However, its Hebrew equivalent bā rǎḵ (בּ ר ך) (baw-rak ) appears 75 times in the Old Testament. When the word is used of praising God, the individual praising God is always a believer and never an unbeliever. Thus, Daniel 3:28 is recording for us the conversion of Nebuchadnezzar. Even though, the king becomes a believer in Yahweh here in Daniel 3:28, Daniel chapter 4 records him being humbled by God since he continued to think like a pagan. The discipline accomplished its purpose resulting in Nebuchadnezzar changing his attitude and lifestyle. After his conversion, the king did not disavow the other gods he worshipped, he was still a believer. Some believe erroneously that one can not practice idolatry or sin after conversion like Nebuchadnezzar and be a true believer. However, the Scripture emphatically refutes this by giving 2012 William E. Wenstrom, Jr. Bible Ministries 14

15 many examples in which believers practiced idolatry and committed gross sins after their conversion. David committed adultery and murder as a believer. Peter denied the Lord three times as a believer. Solomon practiced idolatry as a believer. The Exodus generation practiced idolatry after their conversion. All were disciplined by God and all were believers. All committed sin and acted like an unbeliever, yet they still were saved. The New Testament prohibits believers from engaging in behavior that they use to engage in prior to conversion since it is possible because of the presence of the indwelling sin nature and the devil to become involved in idolatrous and sinful behavior after conversion. Otherwise, there would be no need to prohibit believers from such behavior if there was no possible way that they could become involved in such things. In Daniel 3:28, the king praises the God of Shadrach, Meshach and Abednego. Nowhere in Scripture does it record a fallen angel, or an unregenerate human being praising the God of Israel, Jesus Christ or God the Father. Only believers praise the God of Israel. The fact that Nebuchadnezzar published this proclamation throughout his kingdom about his experience with the God of Israel indicates how important he thought it was to make it known to those in his kingdom. Doubtless, he was attempting to lead the subjects of his kingdom to exercise faith in the God of Israel and worship Him and forsake the worship of their gods. Daniel 4:2 It is pleasing to me to make known the miraculous signs, yes, and wondrous signs at that, which the Most High God performed on my behalf. (Author s translation) In this verse, we have Nebuchadnezzar making known to the recipients of this decree his reason for issuing it, namely to tell them about the miraculous, wondrous signs that the Most High God performed on his behalf. He is overjoyed at personally encountering the Most High God and seeks to share his experiences with the Most High God and his joy with those in his kingdom. The king has been humbled by the Most High God through discipline, which was administered to the king because the Most High God loves him (Hebrews: Revelation 3:19). The miraculous, wondrous signs that the God of Shadrach, Meshach and Abednego performed on behalf of Nebuchadnezzar refer to the events recorded in Daniel chapter four and not chapter three. This is indicated by the fact that the king is saying here in verse 2 that he wants to make the people of his kingdom aware of these miraculous wondrous signs by issuing this decree to them and the decree does not recount the events recorded in chapter 3. Nebuchadnezzar had witnessed a manifestation of the power of the God when He delivered Shadrach, Meshach and Abednego from his power. He had witnessed a miracle. The laws of nature demanded that all three be burned to death. However, 2012 William E. Wenstrom, Jr. Bible Ministries 15

16 God had overruled these laws, which He established in order to reveal Himself to Nebuchadnezzar and his counselors. Now, in chapter 4, we see Nebuchadnezzar having a personal encounter with the God of Israel in the sense that the God of Israel disciplines him for his arrogance. He encounters miraculous, wondrous signs in the form of a vision of tree, which was given to him by God. Then, Daniel interprets the vision for him, which told the king he would be punished for his arrogance. Nebuchadnezzar experiences the miraculous when Daniel s interpretation is fulfilled. Then, lastly, the king encounters the miraculous power of the God of Israel when he is restored to power after seven years of living as a wild animal. Notice in Nebuchadnezzar s statement in Daniel 4:2 that he says that the Most High God performed these miraculous, wondrous signs on his behalf, which expresses the fact that the king has a personal experiential knowledge of the God of Israel like Daniel and his three friends. Like Daniel, and his three friends, Nebuchadnezzar has personally encountered the Most High God through the miraculous events recorded in chapters two, three and four. He was affected by this encounter with the Most High God resulting in the gaining of humility and practical spiritual wisdom. Daniel 4:3 How great are His miraculous signs! Indeed, how great are His wondrous signs! His kingdom is eternal. In other words, His governmental dominion is from generation to generation. (Author s translation) In Daniel 4:3, we have four statements that Nebuchadnezzar issues to his subjects in his world-wide kingdom. They constitute a doxology. It is fitting for Nebuchadnezzar to burst into a doxology of praise of the God of Israel since he witnessed a great miracle, in which the God of Israel was revealing Himself personally to the king as omnipotent and sovereign. Remember chapter four is retrospective exposition. In this chapter, we see Nebuchadnezzar having a personal encounter with the God of Israel in the sense that the God of Israel disciplines him for his arrogance. He encounters miraculous, wondrous signs in the form of a vision of tree, which was given to him by God. Then, Daniel interprets the vision for him, which told the king he would be punished for his arrogance. Nebuchadnezzar experiences the miraculous when Daniel s interpretation is fulfilled. Then, lastly, the king encounters the miraculous power of the God of Israel when he is restored to power after seven years of living as a wild animal. Nebuchadnezzar is worshipping the God of Israel here in Daniel 4:3. As a result of Nebuchadnezzar witnessing the power of God in his life as recorded in Daniel chapter four, the king s attitude toward the God of Israel is one of deep respect and awe for Him. As a result of personally encountering the power of the God of Israel, the king is esteeming the excellence of the person of the God of Israel as manifested through His attribute of omnipotence. Nebuchadnezzar possesses an 2012 William E. Wenstrom, Jr. Bible Ministries 16

17 overwhelming feeling of reverence and admiration for the God of Israel as a result of the events recorded in Daniel chapter four. As a result of personally encountering the power of the God of Israel as recorded in Daniel chapter four, Nebuchadnezzar is filled with admiration, amazement and awe for the God of Israel. The miracles reached right into his heart and shook him up. They enriched his life and overwhelmed him with an emotion which was a mixture of gratitude, adoration, reverence and fear and love for the God of Israel. How great are His miraculous signs describes the signs and wonders God performed on behalf of Nebuchadnezzar as recorded in chapter four as being tremendous displays of God s omnipotence. It denotes that these signs and wonders were great in the sense that they dwarf what man can do. They were superior to anything any man could do. It says that they were remarkable in magnitude, degree and effectiveness in that they accomplished God s will. The miraculous events recorded in Daniel chapter four were intended to get the attention of Nebuchadnezzar and to confirm and demonstrate to him the God of Israel s authority over the king and that the king was under the God of Israel s authority. These miracles were confirmation of this authority and served as proof that the God of Israel was sovereign over the earth and Nebuchadnezzar himself. Indeed, how great are His wondrous signs is an emphatic clause meaning that is advancing upon and intensifying Nebuchadnezzar s previous statement. Therefore, here in Daniel 4:3, the second statement that the Most High God s wonders were mighty advances upon and intensifies upon the previous statement that His signs were great. This emphatic statement describes the signs and wonders God performed on behalf of Nebuchadnezzar as being tremendous displays of God s omnipotence. The miracles recorded in chapter four were designed by God to fill Nebuchadnezzar with wonder in the sense of being filled with admiration for God and amazement and awe of Him. They overwhelmed him with an emotion that was a mixture of gratitude, adoration, reverence, fear and love for Him. His kingdom is eternal refers to God s kingdom in the sense of God s authority over the kings of the earth and every creature and all creation. It denotes that God s kingdom is infinite in duration in contrast to Nebuchadnezzar s kingdom and those which would follow his during the course of human history. In other words, His governmental dominion is from generation to generation is an epexegetical clause meaning it describes from a different perspective the previous statement that the Most High God s kingdom is eternal. This epexegetical statement refers to the Most High God s supreme, sovereign authority or power to rule over every nation under heaven as well as every creation and all of creation. It denotes that the Most High God s governmental dominion is from generation to generation meaning it extends from generation to generation 2012 William E. Wenstrom, Jr. Bible Ministries 17

18 over the inhabitants of the earth. The implication is that His dominion over human beings is eternal. Nebuchadnezzar Describes His Circumstances Upon Receiving Vision Daniel 4:4 I myself, Nebuchadnezzar was content in my house, specifically prosperous in my palace. (Author s translation) Daniel 4:4 presents to the reader the circumstances in which Nebuchadnezzar found himself when he received revelation from God in a vision in a dream. This verse says he was content in his home. This contentment was the result of being at peace since he had conquered his enemies and possessed a world-wide empire, which is indicated by the events in chapter three, which record Nebuchadnezzar ordering the representatives of the various nations, ethnicities and languages in his kingdom to the dedication of the statue he erected of himself. The king specifies in verse 4 that he was prosperous in his palace. This prosperous condition indicates that his life was marked by success and economic well-being and enjoying vigorous and healthy growth. Thus, Nebuchadnezzar was living prosperously possessing luxury, riches, good health, a world-wide kingdom as a result of achieving victory over his enemies in war. There has been some debate among scholars as when the events of chapter four took place in Nebuchadnezzar s reign. Some argue that the events of chapter four took place later in Nebuchadnezzar s reign. Archer argues that they took place some eight or nine years before the end of the siege of Tyre in 573. However, the contextual evidence in the book of Daniel suggests that the events of chapter four followed soon after the events in chapter three since the latter describes Nebuchadnezzar as already a world-wide ruler who had subjugated nations, ethnicities and languages groups to himself. Furthermore, history records that he had already conquered his most powerful enemy Egypt. In 605 B.C., Nebuchadnezzar attacked Egypt in the Battle of Carchemish which resulted in the defeat of Egypt. Carchemish was destroyed by the Babylonians in approximately June of that year. The Babylonian king pursued the Egyptians and thus expanded his area of authority. He went into Syria and toward Palestine. Upon learning of the death of his father Nabopolassar, Nebuchadnezzar returned from Riblah to Babylon in August 605 B.C. where he was crowned king. After this he returned to Palestine and attacked Jerusalem in September 605 B.C. This conquest of Jerusalem resulted in Daniel and his companions being taken back to Babylon as captives. Nebuchadnezzar returned to Judah again a second time in 597 B.C. where he laid siege to Jerusalem in response to Jehoiachim s ill advised rebellion. At this point, Jerusalem was now subjugated to Babylon. Ten thousand captives were taken to Babylon, one of whom was the prophet Ezekiel (Ezekiel 1:1-3; William E. Wenstrom, Jr. Bible Ministries 18

19 Kings 23:8-20; 2 Chronicles 36:6-10). Jehoiakim died that year and was succeeded by his son Jehoiachin who was also known as Jeconiah or Coniah. He surrendered to the Babylonians after only three months in power. He was taken as a prisoner to Babylon along with the royal family, the court, the upper classes and the artisans. The Temple was looted and its articles taken as booty to Babylon. After the attack in 597 B.C. Nebuchadnezzar established Zedekiah (Mattaniah) who was the uncle of Jehoiachin, as a puppet ruler in Judah. He was urged to rebel and ally with Egypt against the protestations of Jeremiah (Jeremiah 37:6ff.; 38:14ff.). Zedekiah did not pay heed to Jeremiah and allied himself with Egypt and revolted against Nebuchadnezzar. The Chaldean armies invaded Judah in 587 B.C. He attacked Jerusalem after destroying the small Syrian states and laying siege to Lachish and Azekah as predicted by Jeremiah (Jeremiah 25:9). In 588 B.C. Nebuchadnezzar returned a third time where he again laid siege to the city of David, breaching the walls and destroying the city and burned the temple of Solomon in 586 B.C. The majority of Jews who were not killed in this offensive were also taken captive to Babylon (2 Kings 25;1-7; Jeremiah 34:1-7; 39:1-7; 52:2-11). So the description that Nebuchadnezzar gives us in Daniel 4:4 of his circumstances when he received a revelation from God in a vision in a dream corresponds with the events in chapter three. The latter records him issuing a decree to the representative of the nations, ethnicities, and language groups in his world-wide kingdom to come to the dedication of the statue he erected of himself. This dedication not only expressed the king s pride and arrogance and rebellion against God but was an attempt to unite these various elements of his kingdom by the joining of religion (idolatry) with civil government. Thus, chapter three paints a picture that Nebuchadnezzar had conquered his enemies and was a world-wide ruler. Therefore, to read about him in chapter four as contented and prosperous in his palace corresponds to what we read in chapter three. Thus, the events recorded in chapter four must have followed soon after the events recorded in chapter three. In Daniel 4:4, Nebuchadnezzar is describing for his readers that he was living in pride and was content with himself and full of himself after achieving such great prosperity and success on the battle field as well as politically and economically. He was not only the most powerful man in the world as the events in chapter three tell us but he was also the richest as a result of plundering many nations such as Israel. Nebuchadnezzar s Vision of a Tree Daniel 4:5 I saw a dream, which caused me to be frightened, specifically revelations on my bed. Indeed, visions in my mind caused me to be terrified. (Author s translation) 2012 William E. Wenstrom, Jr. Bible Ministries 19

20 In Daniel 4:5, Nebuchadnezzar abruptly begins his story. He goes from telling his reader that he was content in his house, prospering in his palace to telling abruptly telling the reader that while relaxing on his bed, all of a sudden he received revelation from God in a vision in a dream, which terrified him. The verse begins with the declarative statement I saw a dream, which refers to Nebuchadnezzar receiving a prophetic revelation in a dream which was concerning the future. Specifically it concerned itself with God deposing Nebuchadnezzar for seven years until he acknowledged that the Most High God was the ruler over all mankind and bestows it to whomever He so chooses. This declarative statement is modified by the relative pronoun clause which caused me to be frightened, which tells the reader the effect this dream had on the king. It induced fear in him. Then, this is followed by the epexegetical clause specifically revelations on my bed, which describes what Nebuchadnezzar means when he saw a dream. This clause tells the reader that the king received prophetic revelations while he was relaxing on his bed. Lastly, the verse is completed by the emphatic clause indeed, visions in my mind caused me to be terrified, which advances upon and intensifies the previous statement. Nebuchadnezzar goes from telling the reader that he saw a dream, which frightened him, which was actually revelations to saying that they were visions, which caused him to be terrified. The advancement and intensification is going from where he received these revelations to describing his state of mind. He goes from saying he received revelations to saying that they were supernatural revelations that entered his mind while in an altered state of consciousness. He goes from saying that these revelations frightened him to saying that they were visions which terrified him. Dream refers to the content of Nebuchadnezzar s dream. It refers to the revelations Nebuchadnezzar received from God in a dream. This is indicated by the fact that Daniel s interpretation of this dream as recorded in Daniel 2:19-27 reveals that this dream was just that, a revelation from God concerning Nebuchadnezzar s future. Revelations describes the king s dream as a revelation from God concerning the king s future. Visions describes these revelations as appearances of something in Nebuchadnezzar s mind that was a supernatural revelation to communicate a truth to him, not seen as a sensory perception. It speaks of revelation from God the Holy Spirit with regards to the Father s will for Nebuchadnezzar. It denotes that God gave Nebuchadnezzar revelation with regards to His future plans for the king. This is demonstrated in chapter four. In this vision, Nebuchadnezzar received revelation from God with regards to the king s future. These visions that Nebuchadnezzar received from God were prophetic in that they tell the king about his future. These visions were also symbolic dream visions 2012 William E. Wenstrom, Jr. Bible Ministries 20