CAPÍTULO 4: RESULTADOS Y DISCUSIÓN
4.2.1. Análisis de Datos
a voice came from heaven, saying, 'Ihis is what is decreed for you, King Nebuchadnezzar: Your royal authority has been removed from you. "You will be driven away from people and will live with the
NEBUCHADNEZZAR'S SECOND DREAM (4:1-37) THE FULFILLMENT OF THE DREAM (4:28-33)
• Id animals; you will eat grass like cattle. Seven : ies will pass by for you until you recognize that
re Most High is sovereign over the kingdoms of -|en and gives them to anyone he wishes."
33Immediately these words about Nebuchad-
-ezzar were fulfilled. He was driven away from reople and ate grass like cattle. His body was : -inched with the dew of heaven until his hair yew like the feathers of an eagle and his nails
<e the claws of a bird. Notes
4:29 "Twelve months later." Literally, the
:ext says liqsat yarhin tere-'"sar, "at the end of r.-.elve months."
"Walking on the roof of the royal palace."
original only says 'al-hekal, "on the palace," ••.Tthout using the word for roof. Since most -ouse-type structures in the lands of the Bible n , e flat roofs, the translators insert the word •oof to clarify that this was normal behavior *3ther than to give the impression that the king - as already lost his mind. King David also sinned "lie he was walking on the roof of his palace 2 Sam. 11:2-5).
4:30 "Is not this... ?" This is the beginning
a rhetorical question asked by the king.
"The great Babylon." In other Semitic lan-
guages, the equivalents of this expression,
:ibel rabbeta\ "the great Babylon," sometimes
:escribe the capital city of a country. For ex- r ~ Die, Ammon Rabba designated the capital of
land of the ancient Ammonites (today's - r m a n , the capital of the kingdom of Jordan), n other words, Nebuchadnezzar was referring :c his city as "Babylon, the capital [of the empire/
••.orld]." The expression "Babylon the Great" is
frequently used in the book of Revelation (14:8; 16:19; 18:2).
"Ihave buiit."Commentators and historians
agree that King Nebuchadnezzar was the builder of the capital city of Neo-Babylon. The imprints of his name on thousands of bricks in the city wall illustrate well this historical fact.
"I... my... my." In the book of Daniel,
Nebuchadnezzar's speeches are presented as self-centered. They may be compared with the boasting of the Pharaoh in Exodus 15:9, 10 as well as with the boastful words of the king of Babylon in Isaiah 14:13,14.
"My mighty power." See the Notes on Daniel
4:3, where the king praises God's power and might.
4:31 "While the words were still on the king's lips."These words express the immediacy
of divine judgment. If Nebuchadnezzar's punish- ment and banishment are comparable to Adam and Eve's from the Garden of Eden, then these words match the statement" 'on the day you eat of it you will surely die.'"38
"A voice came from heaven." In Hebrew tradi-
tion, the voice from heaven is known as bat-qol— literally, "daughter of a voice." It reveals God's will.
"King Nebuchadnezzar." The king is ad-
dressed here by name. The use of the title melek, "king," contrasts with the way in which the three Hebrews addressed the proud monarch on the plain of Dura (3:16).
"Has been removed." The use of the verbal
forms in the perfect tense is typical of prophetic announcements in the Bible. This phenomenon is known as the "prophetic perfect"—a future event is spoken of as an accomplished action in order to emphasize its certainty.
DANIEL: WISDOM TO THE WISE
COMMENTARY ON THE BOOK OF DANIEL
4:32 This verse repeats the information al-
ready given in verse 25.
"Seven times." See the Notes on Daniel 4:16.
4:33 "Immediately." Literally, the text says
bah-sa'ata', "at that very moment." See the Notes
on Daniel 4:19. The same expression is used in Daniel 3:6, where the administrators were fore- warned that whoever does not obey the order " 'will immediately be thrown into a blazing fur- nace.'"
"Like cattle." The comparative particle t, "like," is important here just as it is in the vision in chapter 7. The king's appearance did not change as much as his behavior did.
"Hair... nails." These two details are new elements in the story. The comparisons that are used here focus on the length of the hair and nails. The hair on the king's head and body was unkempt and became "matted and coarse."39 As
such, his hair looked like the feathers of an eagle, and since the nails were not cut, they looked like a bird's claws.
Exposition (4:28-33)
4:28-30 The fulfillment of the dream is told in the third person because ani- mals cannot speak the language of the humans. A year after he had the dream, the king boasted of the greatness of the imperial capital city and claimed its ab- solute ownership. In the experience re- lated in the previous chapter, he had learned that the world is in God's hands, but he thought he could claim at least the capital city as his own. The king
sinned while walking on the roof of his
palace, much as David had when he saw
Bathsheba taking a bath and desired her (2 Sam. 11:2-5). Nebuchadnezzar's sin, however, was one of pride.
The city of Babylon tripled in size during this king's reign, and his build- ing projects included the famed "hang- ing gardens" that reminded his wife Amytis of the countryside of her native Media. Nebuchadnezzar's palaces were built mostly of the famous cedar trees from Tyre combined with layers of brick. The news of the death of the proud king of Babylon is announced in Isaiah's book by the singing of a choir composed of the pine trees and cedars of Lebanon: " 'Now that you have been laid low, / no woodsman comes to cut us down' " (Isa. 14:8).
The text here is not condemnatory of Nebuchadnezzar's admiration of the city. Rather, it is his pride that is con- demned. Psalm 48:12, 13 exhorts the temple worshipers to
walk about Zion, go around her, count her towers,
consider well her ramparts, view her citadels.
In a similar way, Solomon boasted about God's temple, saying, " 'I have in- deed built a magnificent temple for you, a place for you to dwell forever'" (1 Kings 8:13).
In the king's short speech, first-person pronouns and boastful adjectives abound. This type of proud speech reminds the
NEBUCHADNEZZAR'S SECOND DREAM (4:1-37) THE FULFILLMENT OF THE DREAM (4:28-33)
reader of the Song at the Sea, in which me proud Pharaoh threatened to de- stroy the Israelites (Exod. 15:9, 10), md also of the Morning Star (Hebrew
•eldl ben-sahar) whose ambitions are
^escribed in the following way in Isaiah 14:13, 14:
You said in your heart, "I will ascend to heaven; I will raise my throne
above the stars of God;
I will sit enthroned on the mount of assembly,
on the utmost heights of the sacred mountain.
I will ascend above the tops of the clouds;
I will make myself like the Most High."
Human greatness very often threat- ens "to rival the greatness of God him- self."40 According to Daniel 7:8, the lit-
tle horn has a mouth that speaks great or boastful words. Pride leads people to forget their dependence on the Creator
God. Humility, on the other hand, leads zo happiness and fulfillment.
4:31-33 The response to the king's
r ride came from heaven, and it was swift md decisive. "The king suffers the fate
"hich humans fear the most, exclusion rrom the human family, abandonment, menation, and becomes a veritable
- -ere-wo If, long-haired, and with talons, rut herbivorous like an ox."41 The diag-
nosis of King Nebuchadnezzar's mental illness is known as lycanthropy (the wolf-man syndrome). This type of men- tal disorder takes place when a person delusively thinks of himself and behaves like one of the wild animals. Kings "of recent centuries who have suffered from this are George III of Great Britain and Otto of Bavaria."42
There are a few pieces of historical background that shed light on King Nebu- chadnezzar's experience as told in this chapter. One comes from a very frag- mentary cuneiform text published by A. K. Grayson in 1975.43 This fragment
recorded strange behavior by King Nebuchadnezzar. The text says that the king's life appeared of no value to him, that he showed neither love toward his children nor care for the temples. Even though this text is fragmentary, it may be related to what Daniel 4 tells about the king's mental disorder. Another ex- trabiblical story found in Eusebius de- scribes Nebuchadnezzar at the end of his reign "in a fit of madness" warning his subjects from the roof of his palace that a Persian mule will take over Baby-
lon with a "son of the Medes" being re-
sponsible for it. The king tries to dispel the omen by wishing that person would join the wild beasts and leave Babylon alone. Lastly, a document found at Qumran Cave IV, titled "The Prayer of Nabonidus," says that King Nabonidus was smitten by mental disorder and be- haved like an animal. This story has
COMMENTARY ON THE BOOK OF DANIEL
some similarities as well as some differ- ences with the story from Daniel 4.
It is possible to trace the successive stages of Nebuchadnezzar's illness: (1) The king simply lives with the animals (4:15); (2) he goes through a psycho- logical change, having now the mind of an animal (4:16); (3) his physical change can be seen in his hair and fingernails and toenails (4:33). The king's finger- nails and hair grow very long, and the details of what he looked like and how he felt about himself are blended together in the text's description of his appear- ance.
In this story, the king lost his mind because of his pride and the wrong atti- tude he held toward his wealth. "Para- doxically, in seeking to surpass other humans, he has fallen below humanity."44
Instead of partaking in a higher, super- human nature, the king is brought down to the level of a lower nature. The beast imagery of the human powers becomes an important motif in Daniel's visions, especially in chapter 7. In a parable Jesus told, a rich fool was warned that he could lose more than his mind—his very life depended on his readiness to repent (Luke 12:15-21).
T h e King's Praise ( 4 : 3 4 - 3 7 )
Due to its chiastic structure, the chapter ends the way it started, with a hymn of praise to God. The presence of the two hymns forms an inclusio in the chapter.
34At the end of that period, I, Nebuchadnez-
zar, raised my eyes toward heaven, and my san- ity was restored. Then I blessed the Most High; I praised and honored him who lives forever.
His dominion is an eternal dominion; his kingdom lasts from one generation
to another.
35All the peoples of the earth are regarded as
nothing. He does as he pleases
with the powers of heaven and the peoples of the earth. No one can hold back his hand
or say to him, "What have you done?"
36At the same time that my sanity was re-
stored, my honor and splendor were returned to me for the glory of my kingdom. My advisers and nobles sought me out, and I was restored to my throne and became even greater than before.
37Now I, Nebuchadnezzar, praise and exalt and
honor the King of heaven, because everything he does is right and all his ways are just. And those who walk in pride he is able to humble.
Notes
4:34 "Thatperiod."The period in view here
is that of the "seven times" mentioned in verses 16 and 23. The original text says ydmayya, "the days," but in the Bible, the word yom, "a day," is not specific as to its length unless there are other indicators that qualify it more precisely. It has been pointed out that between 582 B.C. and 575 B.C., a period totaling seven years, Nebu- chadnezzar's army undertook no major military operation.
NEBUCHADNEZZAR'S SECOND DREAM (4:1-37)
THE KING'S PRAISE (4:34-37)
Daniel 4:4; 4:30. The story now returns to the --st-person account.
"Raised my eyes." The expression is figura- " .e, here meaning that the king sought God's -elp (cf. Pss. 25:15; 121:1, 2; 123:1, 2; 141:8) and nat he also recognized God's sovereignty (Isa. 4026).
"Heaven." See the Notes on Daniel 4:26. It is , ery likely that "the God of heaven" is meant in •-is context. The king's behavior shows a definite :nange in attitude.
"My sanity." The Aramaic word marida1,
•cnowledge," is usually rendered as "understand- ig'' or "knowledge." It speaks here of the king's •eturn to sanity. Return to reason is based on a rrevious act of faith. "Sanity begins with a realis- : c self-appraisal."45
"Restored." Along with its Hebrew equiva- <ent sub, the verb tub, "to return," is used in the Bible for the act of repentance as well as for res- toration. Thus, to repent in the Bible primarily means to turn away from one's way of life and :oward God and his teaching.
"Blessed." The original uses here the verb root brk, "to bless," just as in 3:28, where the king praised the God of Daniel's three friends.
"The Most High." See the Notes on Daniel 4:17.
"Who lives forever." A similar statement about God is found in Daniel 12:7. Moreover, King Darius declared that Daniel's God "is the liv- ing God" (Dan. 6:26). In the story of Abraham, the Lord is called 'el 'dlam, "the Eternal God" (Gen. 21:33).
"His dominion.. ."This word and those that follow are poetic; they begin another hymn of praise that echoes Daniel's praise in chapter 2.
"An eternal dominion." See the Notes on Daniel 4:3. The words dominion and kingdom are also found in verse 3; they form an inclusio in the chapter.
4:35 "Regarded as nothing." Isaiah 40:17 says, Before him all the nations are as nothing;
they are regarded by him as worthless and less than nothing.
"The powers of heaven." More than any other prophetic book, the book of Isaiah teaches that God has complete control over the "starry host" (isa. 24:21; 34:4). Isaiah 40:26 talks of God as the One
who brings out the starry host one by one, and calls them each by name. Because of his great power and mighty
strength,
not one of them is missing.
"Heaven ...the earth." These two words are often used in the Bible in opposition to each other. Two opposite concepts used together in order to express totality constitute the literary figure known as merism{us).
"Hand."See the Notes on Daniel 1:2. "What have you done?" The words found at the close of the king's hymn are considered by some to be "the punch line of the story."46 For a
similar description of God's absolute power on earth, see Job 9:12; Ecclesiastes 8:4; and Isaiah 14:26,27; 45:9.
4:36 "At the same time." The word fman, "time," usually indicates a precise point and is therefore rendered as "an appointed time."
DANIEL: WISDOM TO THE WISE
| COMMENTARY ON THE BOOK OF DANIEL
"My sanity was restored." The words here are identical with those in verse 34 above.
"My advisers and nobles." The words that are used here refer to two important ranks in the royal court. The first term is also used in Daniel 3:24.
"Sought me out." The verb be'a, "to seek," is commonly used in chapter 2. In this verse, the meaning of this verb is similar to its meaning in 2:16, which pictures Daniel going to the royal pal- ace to ask for an appointment for an audience with the king. A parallel to this text is the end of the story of Job, which says that Job's relatives and friends "came and ate with him in his house" (Job 42:11).
"Even greater than before." The previous sto- ries ended with the Hebrew exiles being rewarded and promoted. The end of this story features Nebuchadnezzar's restoration and exaltation.
4:37 "Now, /."The first-person singular pro- noun that is used here forms an inclusio with verse 4, where the king begins telling his story.
"Praise and exalt and honor." The three words that are used here are synonymous. They are used together here to produce a cumulative effect on the reader.
"The King of heaven." This divine title, melek
semayya', is not attested elsewhere in the Bible. It
may be compared to "the God of heaven" (Dan. 2:18), "God in heaven" (Dan. 2:28), and "Lord of heaven" (Dan. 5:23).
"Walkin pride." Walking is a common meta- phor in the Bible for living or acting; it has to do with a person's behavior.
"He is able to humble."Jhese are Nebuchad- nezzar's last words in the book. The subject of this sentence is God. The king summarizes his own experience in this single line. 'The human
ruler is finally to be an agent of divine will. A ve- hicle through which the greatness and sover- eignty of God are universally made known."47
Exposition (4:34-37)
4:34, 35 The narrative now resumes as a first-person report. At the end of the period given in the dream, the king
turns his eyes toward God in heaven.
Said the psalmist,
But my eyes are fixed on you, O Sovereign Tord;
in you I take refuge—do not give me over to death (Ps. 141:8). This act of faith resulted in the resto- ration of Nebuchadnezzar's mental health, which, in turn, resulted in a hymn of praise to God from the king's mouth. The king's hymn claims that God's sovereignty is eternal (v. 34b), universal (v. 35a), and unquestionable (v. 35b), and he contrasts it with human
beings, who are regarded as nothing
(cf.Pss. 115:3; 135:6; Isa. 40:17). God's unquestionable supremacy in the world is also described in Isaiah 14:26, 27:
This is the plan determined for the whole world;
this is the hand stretched out over all nations.
For the Lord Almighty has purposed, and who can thwart him? His hand is stretched out, and
NEBUCHADNEZZAR'S SECOND DREAM (4:1-37) SUMMARY OF THE TEACHING
"As he emerges from insanity, Nebu- chadnezzar sees nothing but God. He is suddenly aware that he owes Him every-
thing. Without God he is nothing."48
The oft-repeated slogan from biblical visdom books is that "the fear of the Lord is the beginning of knowledge" Prov. 1:7 Job 28:28; Ps. 111:10). That is why the kingdom of God belongs to "the poor in spirit" (Matt. 5:3).
4 : 3 6 , 3 7 Moreover, the king's throne is restored to him. His officers went to search for him at the end of the said
period, and when they found him,
thev placed him back on his throne. He became even greater than he had been before. "Since the king has ac-
cepted that God rules over him, it is cow possible for God to rule through him, and so he is restored to his king-
dom and greatness."49 The words
Sebuchadnezzar, with which the •zing began his speech are also found nere at its end, forming an inclusio in the story. The king concludes that