EDICT OF NEBUCHADNEZZAR CONTAINING HIS SECOND DREAM, RELATING TO HIMSELF. (Dan. 4:1-37) Peace--the usual salutation in the East, shalom, whence "salaam." The primitive revelation of the fall, and man's alienation from…
1Nabucodonosor rey, a todos los pueblos, naciones y lenguas que moran en toda la tierra: Paz os sea multiplicada.
2Conviene que yo declare las señales y milagros que el Dios Altísimo ha hecho conmigo.
3¡Cuán grandes son sus señales, y cuán potentes sus maravillas! Su reino, reino sempiterno, y su señorío de generación en generación.
4Yo Nabucodonosor estaba tranquilo en mi casa, y floreciente en mi palacio.
5Vi un sueño que me espantó, y tendido en cama, las imaginaciones y visiones de mi cabeza me turbaron.
6Por esto mandé que vinieran delante de mí todos los sabios de Babilonia, para que me mostrasen la interpretación del sueño.
7Y vinieron magos, astrólogos, caldeos y adivinos, y les dije el sueño, pero no me pudieron mostrar su interpretación,
8hasta que entró delante de mí Daniel, cuyo nombre es Beltsasar, como el nombre de mi dios, y en quien mora el espíritu de los dioses santos. Conté delante de él el sueño, diciendo:
9Beltsasar, jefe de los magos, ya que he entendido que hay en ti espíritu de los dioses santos, y que ningún misterio se te esconde, declárame las visiones de mi sueño que he visto, y su interpretación.
10Estas fueron las visiones de mi cabeza mientras estaba en mi cama: Me parecía ver en medio de la tierra un árbol, cuya altura era grande.
11Crecía este árbol, y se hacía fuerte, y su copa llegaba hasta el cielo, y se le alcanzaba a ver desde todos los confines de la tierra.
12Su follaje era hermoso y su fruto abundante, y había en él alimento para todos. Debajo de él se ponían a la sombra las bestias del campo, y en sus ramas hacían morada las aves del cielo, y se mantenía de él toda carne.
13Vi en las visiones de mi cabeza mientras estaba en mi cama, que he aquí un vigilante y santo descendía del cielo.
14Y clamaba fuertemente y decía así: Derribad el árbol, y cortad sus ramas, quitadle el follaje, y dispersad su fruto; váyanse las bestias que están debajo de él, y las aves de sus ramas.
15Mas la cepa de sus raíces dejaréis en la tierra, con atadura de hierro y de bronce entre la hierba del campo; sea mojado con el rocío del cielo, y con las bestias sea su parte entre la hierba de la tierra.
16Su corazón de hombre sea cambiado, y le sea dado corazón de bestia, y pasen sobre él siete tiempos.
17La sentencia es por decreto de los vigilantes, y por dicho de los santos la resolución, para que conozcan los vivientes que el Altísimo gobierna el reino de los hombres, y que a quien él quiere lo da, y constituye sobre él al más bajo de los hombres.
18Yo el rey Nabucodonosor he visto este sueño. Tú, pues, Beltsasar, dirás la interpretación de él, porque todos los sabios de mi reino no han podido mostrarme su interpretación; mas tú puedes, porque mora en ti el espíritu de los dioses santos.
19Entonces Daniel, cuyo nombre era Beltsasar, quedó atónito casi una hora, y sus pensamientos lo turbaban. El rey habló y dijo: Beltsasar, no te turben ni el sueño ni su interpretación. Beltsasar respondió y dijo: Señor mío, el sueño sea para tus enemigos, y su interpretación para los que mal te quieren.
20El árbol que viste, que crecía y se hacía fuerte, y cuya copa llegaba hasta el cielo, y que se veía desde todos los confines de la tierra,
21cuyo follaje era hermoso, y su fruto abundante, y en que había alimento para todos, debajo del cual moraban las bestias del campo, y en cuyas ramas anidaban las aves del cielo,
22tú mismo eres, oh rey, que creciste y te hiciste fuerte, pues creció tu grandeza y ha llegado hasta el cielo, y tu dominio hasta los confines de la tierra.
23Y en cuanto a lo que vio el rey, un vigilante y santo que descendía del cielo y decía: Cortad el árbol y destruidlo; mas la cepa de sus raíces dejaréis en la tierra, con atadura de hierro y de bronce en la hierba del campo; y sea mojado con el rocío del cielo, y con las bestias del campo sea su parte, hasta que pasen sobre él siete tiempos;
24esta es la interpretación, oh rey, y la sentencia del Altísimo, que ha venido sobre mi señor el rey:
25Que te echarán de entre los hombres, y con las bestias del campo será tu morada, y con hierba del campo te apacentarán como a los bueyes, y con el rocío del cielo serás bañado; y siete tiempos pasarán sobre ti, hasta que conozcas que el Altísimo tiene dominio en el reino de los hombres, y que lo da a quien él quiere.
26Y en cuanto a la orden de dejar en la tierra la cepa de las raíces del mismo árbol, significa que tu reino te quedará firme, luego que reconozcas que el cielo gobierna.
27Por tanto, oh rey, acepta mi consejo: tus pecados redime con justicia, y tus iniquidades haciendo misericordias para con los oprimidos, pues tal vez será eso una prolongación de tu tranquilidad.
28Todo esto vino sobre el rey Nabucodonosor.
29Al cabo de doce meses, paseando en el palacio real de Babilonia,
30habló el rey y dijo: ¿No es esta la gran Babilonia que yo edifiqué para casa real con la fuerza de mi poder, y para gloria de mi majestad?
31Aún estaba la palabra en la boca del rey, cuando vino una voz del cielo: A ti se te dice, rey Nabucodonosor: El reino ha sido quitado de ti;
32y de entre los hombres te arrojarán, y con las bestias del campo será tu habitación, y como a los bueyes te apacentarán; y siete tiempos pasarán sobre ti, hasta que reconozcas que el Altísimo tiene el dominio en el reino de los hombres, y lo da a quien él quiere.
33En la misma hora se cumplió la palabra sobre Nabucodonosor, y fue echado de entre los hombres; y comía hierba como los bueyes, y su cuerpo se mojaba con el rocío del cielo, hasta que su pelo creció como plumas de águila, y sus uñas como las de las aves.
34Mas al fin del tiempo yo Nabucodonosor alcé mis ojos al cielo, y mi razón me fue devuelta; y bendije al Altísimo, y alabé y glorifiqué al que vive para siempre, cuyo dominio es sempiterno, y su reino por todas las edades.
35Todos los habitantes de la tierra son considerados como nada; y él hace según su voluntad en el ejército del cielo, y en los habitantes de la tierra, y no hay quien detenga su mano, y le diga: ¿Qué haces?
36En el mismo tiempo mi razón me fue devuelta, y la majestad de mi reino, mi dignidad y mi grandeza volvieron a mí, y mis gobernadores y mis consejeros me buscaron; y fui restablecido en mi reino, y mayor grandeza me fue añadida.
37Ahora yo Nabucodonosor alabo, engrandezco y glorifico al Rey del cielo, porque todas sus obras son verdaderas, y sus caminos justos; y él puede humillar a los que andan con soberbia.
JAMIESON-FAUSSET-BROWN BIBLE COMMENTARY
I
Versículo 2
I. I thought it good--"It was seemly before me" (Psa 107:2-8).
I thought it good--"It was seemly before me" (Psa 107:2-8).
signs--tokens significant of God's omnipotent agency. The plural is used, as it comprises the marvellous dream, the marvellous interpretation of it, and its marvellous issue.
II
Versículo 4
II. I was . . . at rest--my wars over, my kingdom at peace.
I was . . . at rest--my wars over, my kingdom at peace.
flourishing--"green." Image from a tree (Jer 17:8). Prosperous (Job 15:32).
III
Versículo 6
III. It may seem strange that Daniel was not first summoned. But it was ordered by God's providence th…
It may seem strange that Daniel was not first summoned. But it was ordered by God's providence that he should be reserved to the last, in order that all mere human means should be proved vain, before God manifested His power through His servant; thus the haughty king was stripped of all fleshly confidences. The Chaldees were the king's recognized interpreters of dreams; whereas Daniel's interpretation of the one in Dan. 2:24-45 had been a peculiar case, and very many years before; nor had he been consulted on such matters since.
IV
Versículo 8
IV. Belteshazzar--called so from the god Bel or Belus (see on Dan 1:7).
Belteshazzar--called so from the god Bel or Belus (see on Dan 1:7).
V
Versículo 9
V. spirit of the holy gods--Nebuchadnezzar speaks as a heathen, who yet has imbibed some notions of …
spirit of the holy gods--Nebuchadnezzar speaks as a heathen, who yet has imbibed some notions of the true God. Hence he speaks of "gods" in the plural but gives the epithet "holy," which applies to Jehovah alone, the heathen gods making no pretension to purity, even in the opinion of their votaries (Deu 32:31; compare Isa 63:11). "I know" refers to his knowledge of Daniel's skill many years before (Dan 2:8); hence he calls him "master of the magicians."
troubleth--gives thee difficulty in explaining it.
VI
Versículo 10
VI. tree--So the Assyrian is compared to a "cedar" (Eze 31:3; compare Eze 17:24).
tree--So the Assyrian is compared to a "cedar" (Eze 31:3; compare Eze 17:24).
in the midst of the earth--denoting its conspicuous position as the center whence the imperial authority radiated in all directions.
VII
Versículo 12
VII. beasts . . . shadow under it--implying that God's purpose in establishing empires in the world is…
beasts . . . shadow under it--implying that God's purpose in establishing empires in the world is that they may be as trees affording men "fruits" for "meat," and a "shadow" for "rest" (compare Lam 4:20). But the world powers abuse their trust for self; therefore Messiah comes to plant the tree of His gospel kingdom, which alone shall realize God's purpose (Eze 17:23; Mat 13:32). HERODOTUS [7.19] mentions a dream (probably suggested by the tradition of this dream of Nebuchadnezzar in Daniel) which Xerxes had; namely, that he was crowned with olive, and that the branches of the olive filled the whole earth, but that afterwards the crown vanished from his head: signifying his universal dominion soon to come to an end.
VIII
Versículo 13
VIII. watcher and an holy one--rather, "even an holy one." Only one angel is intended, and he not one o…
watcher and an holy one--rather, "even an holy one." Only one angel is intended, and he not one of the bad, but of the holy angels. Called a "watcher," because ever on the watch to execute God's will [JEROME], (Psa 103:20-21). Compare as to their watchfulness, Rev 4:8, "full of eyes within . . . they rest not day and night." Also they watch good men committed to their charge (Psa 34:7; Heb 1:14); and watch over the evil to record their sins, and at God's bidding at last punish them (Jer 4:16-17), "watchers" applied to human instruments of God's vengeance. As to GOD (Dan 9:14; Job 7:12; Job 14:16; Jer 44:27). In a good sense (Gen 31:49; Jer 31:28). The idea of heavenly "watchers" under the supreme God (called in the Zendavesta of the Persian Zoroaster, Ormuzd) was founded on the primeval revelation as to evil angels having watched for an opportunity until they succeeded in tempting man to his ruin, and good angels ministering to God's servants (as Jacob, Gen 28:15; Gen 32:1-2). Compare the watching over Abraham for good, and over Sodom for wrath after long watching in vain for good men it it, for whose sake He would spare it, Gen 18:23-33; and over Lot for good, Gen. 19:1-38 Daniel fitly puts in Nebuchadnezzar's mouth the expression, though not found elsewhere in Scripture, yet substantially sanctioned by it (Ch2 16:9; Pro 15:3; Jer 32:19), and natural to him according to Oriental modes of thought.
IX
Versículo 14
IX. Hew down-- (Mat 3:10; Luk 13:7). The holy (Jde 1:14) one incites his fellow angels to God's appoi…
Hew down-- (Mat 3:10; Luk 13:7). The holy (Jde 1:14) one incites his fellow angels to God's appointed work (compare Rev 14:15, Rev 14:18).
beasts get away from under it--It shall no longer afford them shelter (Eze 31:12).
X
Versículo 15
X. stump--The kingdom is still reserved secure for him at last, as a tree stump secured by a hoop of…
stump--The kingdom is still reserved secure for him at last, as a tree stump secured by a hoop of brass and iron from being split by the sun's heat, in the hope of its growing again (Isa 11:1; compare Job 14:7-9). BARNES refers it to the chaining of the royal maniac.
XI
Versículo 16
XI. heart--understanding (Isa 6:10).
heart--understanding (Isa 6:10).
times--that is, "years" (Dan 12:7). "Seven" is the perfect number: a week of years: a complete revolution of time accompanying a complete revolution in his state of mind.
XII
Versículo 17
XII. demand--that is, determination; namely, as to the change to which Nebuchadnezzar is to be doomed.…
demand--that is, determination; namely, as to the change to which Nebuchadnezzar is to be doomed. A solemn council of the heavenly ones is supposed (compare Job 1:6; Job 2:1), over which God presides supreme. His "decree" and "word" are therefore said to be theirs (compare Dan 4:24, "decree of the Most High"); "the decree of the watchers," "the word of the holy ones." For He has placed particular kingdoms under the administration of angelic beings, subject to Him (Dan 10:13, Dan 10:20; Dan 12:1). The word "demand," in the second clause, expresses a distinct idea from the first clause. Not only as members of God's council (Dan 7:10; Kg1 22:19; Psa 103:21; Zac 1:10) do they subscribe to His "decree," but that decree is in answer to their prayers, wherein they demand that every mortal who tries to obscure the glory of God shall be humbled [CALVIN]. Angels are grieved when God's prerogative is in the least infringed. How awful to Nebuchadnezzar to know that angels plead against him for his pride, and that the decree has been passed in the high court of heaven for his humiliation in answer to angels' demands! The conceptions are moulded in a form peculiarly adapted to Nebuchadnezzar's modes of thought.
the living--not as distinguished from the dead, but from the inhabitants of heaven, who "know" that which the men of the world need to the taught (Psa 9:16); the ungodly confess there is a God, but would gladly confine Him to heaven. But, saith Daniel, God ruleth not merely there, but "in the kingdom of men."
basest--the lowest in condition (Sa1 2:8; Luk 1:52). It is not one's talents, excellency, or noble birth, but God's will, which elevates to the throne. Nebuchadnezzar abased to the dunghill, and then restored, was to have in himself an experimental proof of this (Dan 4:37).
XIII
Versículo 19
XIII. Daniel . . . Belteshazzar--The use of the Hebrew as well as the Chaldee name, so far from being a…
Daniel . . . Belteshazzar--The use of the Hebrew as well as the Chaldee name, so far from being an objection, as some have made it, is an undesigned mark of genuineness. In a proclamation to "all people," and one designed to honor the God of the Hebrews, Nebuchadnezzar would naturally use the Hebrew name (derived from El, "God," the name by which the prophet was best known among his countrymen), as well as the Gentile name by which he was known in the Chaldean empire.
astonied--overwhelmed with awe at the terrible import of the dream.
one hour--the original means often "a moment," or "short time," as in Dan 3:6, Dan 3:15.
let not the dream . . . trouble thee--Many despots would have punished a prophet who dared to foretell his overthrow. Nebuchadnezzar assures Daniel he may freely speak out.
the dream be to them that hate thee--We are to desire the prosperity of those under whose authority God's providence has placed us (Jer 29:7). The wish here is not so much against others, as for the king: a common formula (Sa2 18:32). It is not the language of uncharitable hatred.
XIV
Versículo 20
XIV. The tree is the king. The branches, the princes. The leaves, the soldiers. The fruits, the revenu…
The tree is the king. The branches, the princes. The leaves, the soldiers. The fruits, the revenues. The shadow, the protection afforded to dependent states.
XV
Versículo 22
XV. It is thou--He speaks pointedly, and without circumlocution (Sa2 12:7). While pitying the king, h…
It is thou--He speaks pointedly, and without circumlocution (Sa2 12:7). While pitying the king, he uncompromisingly pronounces his sentence of punishment. Let ministers steer the mean between, on the one hand, fulminations against sinners under the pretext of zeal, without any symptom of compassion; and, on the other, flattery of sinners under the pretext of moderation.
to the end of the earth-- (Jer 27:6-8). To the Caspian, Euxine, and Atlantic seas.
16
Versículo 24
16. decree of the Most High--What was termed in Dan 4:17 by Nebuchadnezzar, "the decree of the watche…
decree of the Most High--What was termed in Dan 4:17 by Nebuchadnezzar, "the decree of the watchers," is here more accurately termed by Daniel, "the decree of the Most High." They are but His ministers.
17
Versículo 25
17. they shall drive thee--a Chaldee idiom for "thou shalt be driven." Hypochondriacal madness was hi…
they shall drive thee--a Chaldee idiom for "thou shalt be driven." Hypochondriacal madness was his malady, which "drove" him under the fancy that he was a beast, to "dwell with the beasts"; Dan 4:34 proves this, "mine understanding returned." The regency would leave him to roam in the large beast-abounding parks attached to the palace.
eat grass--that is, vegetables, or herbs in general (Gen 3:18).
they shall wet thee--that is, thou shalt be wet.
till thou know, &c.-- (Psa 83:17-18; Jer 27:5).
18
Versículo 26
18. thou shalt have known, &c.--a promise of spiritual grace to him, causing the judgment to humble, …
thou shalt have known, &c.--a promise of spiritual grace to him, causing the judgment to humble, not harden, his heart.
heavens do rule--The plural is used, as addressed to Nebuchadnezzar, the head of an organized earthly kingdom, with various principalities under the supreme ruler. So "the kingdom of heaven" (Mat 4:17; Greek, "kingdom of the heavens") is a manifold organization, composed of various orders of angels, under the Most High (Eph 1:20-21; Eph 3:10; Col 1:16).
19
Versículo 27
19. break off--as a galling yoke (Gen 27:40); sin is a heavy load (Mat 11:28). The Septuagint and Vul…
break off--as a galling yoke (Gen 27:40); sin is a heavy load (Mat 11:28). The Septuagint and Vulgate translate not so well, "redeem," which is made an argument for Rome's doctrine of the expiation of sins by meritorious works. Even translate it so, it can only mean; Repent and show the reality of thy repentance by works of justice and charity (compare Luk 11:41); so God will remit thy punishment. The trouble will be longer before it comes, or shorter when it does come. Compare the cases of Hezekiah, Isa 38:1-5; Nineveh, Jon 3:5-10; Jer 18:7-8. The change is not in God, but in the sinner who repents. As the king who had provoked God's judgments by sin, so he might avert it by a return to righteousness (compare Psa 41:1-2; Act 8:22). Probably, like most Oriental despots, Nebuchadnezzar had oppressed the poor by forcing them to labor in his great public works without adequate remuneration.
if . . . lengthening of . . . tranquillity--if haply thy present prosperity shall be prolonged.
20
Versículo 29
20. twelve months--This respite was granted to him to leave him without excuse. So the hundred twenty…
twelve months--This respite was granted to him to leave him without excuse. So the hundred twenty years granted before the flood (Gen 6:3). At the first announcement of the coming judgment he was alarmed, as Ahab (Kg1 21:27), but did not thoroughly repent; so when judgment was not executed at once, he thought it would never come, and so returned to his former pride (Ecc 8:11).
in the palace--rather, upon the (flat) palace roof, whence he could contemplate the splendor of Babylon. So the heathen historian, ABYDENUS, records. The palace roof was the scene of the fall of another king (Sa2 11:2). The outer wall of Nebuchadnezzar's new palace embraced six miles; there were two other embattled walls within, and a great tower, and three brazen gates.
21
Versículo 30
21. Babylon, that I have built--HERODOTUS ascribes the building of Babylon to Semiramis and Nitocris,…
Babylon, that I have built--HERODOTUS ascribes the building of Babylon to Semiramis and Nitocris, his informant under the Persian dynasty giving him the Assyrian and Persian account. BEROSUS and ABYDENUS give the Babylonian account, namely, that Nebuchadnezzar added much to the old city, built a splendid palace and city walls. HERODOTUS, the so-called "father of history," does not even mention Nebuchadnezzar. (Nitocris, to whom he attributes the beautifying of Babylon, seems to have been Nebuchadnezzar's wife). Hence infidels have doubted the Scripture account. But the latter is proved by thousands of bricks on the plain, the inscriptions of which have been deciphered, each marked "Nebuchadnezzar, the son of Nabopolassar." "Built," that is, restored and enlarged (Ch2 11:5-6). It is curious, all the bricks have been found with the stamped face downwards. Scarcely a figure in stone, or tablet, has been dug out of the rubbish heaps of Babylon, whereas Nineveh abounds in them; fulfilling Jer 51:37, "Babylon shall become heaps." The "I" is emphatic, by which he puts himself in the place of God; so the "my . . . my." He impiously opposes his might to God's, as though God's threat, uttered a year before, could never come to pass. He would be more than man; God, therefore, justly, makes him less than man. An acting over again of the fall; Adam, once lord of the world and the very beasts (Gen 1:28; so Nebuchadnezzar Dan 2:38), would be a god (Gen 3:5); therefore he must die like the beasts (Psa 82:6; Psa 49:12). The second Adam restores the forfeited inheritance (Psa 8:4-8).
22
Versículo 31
22. While, &c.--in the very act of speaking, so that there could be no doubt as to the connection bet…
While, &c.--in the very act of speaking, so that there could be no doubt as to the connection between the crime and the punishment. So Luk 12:19-20.
O king . . . to thee it is spoken--Notwithstanding thy kingly power, to thee thy doom is now spoken, there is to be no further respite.
23
Versículo 33
23. driven from men--as a maniac fancying himself a wild beast. It is possible, a conspiracy of his n…
driven from men--as a maniac fancying himself a wild beast. It is possible, a conspiracy of his nobles may have co-operated towards his having been "driven" forth as an outcast.
hairs . . . eagles' feathers--matted together, as the hair-like, thick plumage of the ossifraga eagle. The "nails," by being left uncut for years, would become like "claws."
24
Versículo 34
24. lifted up mine eyes unto heaven--whence the "voice" had issued (Dan 4:31) at the beginning of his…
lifted up mine eyes unto heaven--whence the "voice" had issued (Dan 4:31) at the beginning of his visitation. Sudden mental derangement often has the effect of annihilating the whole interval, so that, when reason returns, the patient remembers only the event that immediately preceded his insanity. Nebuchadnezzar's looking up towards heaven was the first symptom of his "understanding" having "returned." Before, like the beasts, his eyes had been downward to the earth. Now, like Jonah's (Jon 2:1-2, Jon 2:4) out of the fish's belly, they are lifted up to heaven in prayer. He turns to Him that smiteth him (Isa 9:13), with the faint glimmer of reason left to him, and owns God's justice in punishing him.
praised . . . him--Praise is a sure sign of a soul spiritually healed (Psa 116:12, Psa 116:14; Mar 5:15, Mar 5:18-19).
I . . . honoured him--implying that the cause of his chastisement was that he had before robbed God of His honor.
everlasting dominion--not temporary or mutable, as a human king's dominion.
25
Versículo 35
25. all . . . as nothing-- (Isa 40:15, Isa 40:17).
all . . . as nothing-- (Isa 40:15, Isa 40:17).
according to his will in . . . heaven-- (Psa 115:3; Psa 135:6; Mat 6:10; Eph 1:11).
army--the heavenly hosts, angels and starry orbs (compare Isa 24:21).
none . . . stay his hand--literally, "strike His hand." Image from striking the hand of another, to check him in doing anything (Isa 43:13; Isa 45:9).
What doest thou-- (Job 9:12; Rom 9:20).
26
Versículo 36
26. An inscription in the East India Company's Museum is read as describing the period of Nebuchadnez…
An inscription in the East India Company's Museum is read as describing the period of Nebuchadnezzar's insanity [G. V. SMITH]. In the so-called standard inscription read by SIR H. RAWLINSON, Nebuchadnezzar relates that during four (?) years he ceased to lay out buildings, or to furnish with victims Merodach's altar, or to clear out the canals for irrigation. No other instance in the cuneiform inscriptions occurs of a king recording his own inaction.
my counsellors . . . sought unto me--desired to have me, as formerly, to be their head, wearied with the anarchy which prevailed in my absence (compare Note, see on Dan 4:33); the likelihood of a conspiracy of the nobles is confirmed by this verse.
majesty was added--My authority was greater than ever before (Job 42:12; Pro 22:4; "added," Mat 6:33).
27
Versículo 37
27. praise . . . extol . . . honour--He heaps word on word, as if he cannot say enough in praise of God.
praise . . . extol . . . honour--He heaps word on word, as if he cannot say enough in praise of God.
all whose works . . . truth . . . judgment--that is, are true and just (Rev 15:3; Rev 16:7). God has not dealt unjustly or too severely with me; whatever I have suffered, I deserved it all. It is a mark of true contrition to condemn one's self, and justify God (Psa 51:4).
those that walk in pride . . . abase--exemplified in me. He condemns himself before the whole world, in order to glorify God.
Next: Daniel Chapter 5
Antiguo Testamento
Daniel — Capítulo 4
EDICT OF NEBUCHADNEZZAR CONTAINING HIS SECOND DREAM, RELATING TO HIMSELF. (Dan. 4:1-37) Peace--the usual salutation in the East, shalom, whence "salaam." The primitive revelation of the fall, and man's alienation from…
Texto — Reina-Valera 1960
1Nabucodonosor rey, a todos los pueblos, naciones y lenguas que moran en toda la tierra: Paz os sea multiplicada.
2Conviene que yo declare las señales y milagros que el Dios Altísimo ha hecho conmigo.
3¡Cuán grandes son sus señales, y cuán potentes sus maravillas! Su reino, reino sempiterno, y su señorío de generación en generación.
4Yo Nabucodonosor estaba tranquilo en mi casa, y floreciente en mi palacio.
5Vi un sueño que me espantó, y tendido en cama, las imaginaciones y visiones de mi cabeza me turbaron.
6Por esto mandé que vinieran delante de mí todos los sabios de Babilonia, para que me mostrasen la interpretación del sueño.
7Y vinieron magos, astrólogos, caldeos y adivinos, y les dije el sueño, pero no me pudieron mostrar su interpretación,
8hasta que entró delante de mí Daniel, cuyo nombre es Beltsasar, como el nombre de mi dios, y en quien mora el espíritu de los dioses santos. Conté delante de él el sueño, diciendo:
9Beltsasar, jefe de los magos, ya que he entendido que hay en ti espíritu de los dioses santos, y que ningún misterio se te esconde, declárame las visiones de mi sueño que he visto, y su interpretación.
10Estas fueron las visiones de mi cabeza mientras estaba en mi cama: Me parecía ver en medio de la tierra un árbol, cuya altura era grande.
11Crecía este árbol, y se hacía fuerte, y su copa llegaba hasta el cielo, y se le alcanzaba a ver desde todos los confines de la tierra.
12Su follaje era hermoso y su fruto abundante, y había en él alimento para todos. Debajo de él se ponían a la sombra las bestias del campo, y en sus ramas hacían morada las aves del cielo, y se mantenía de él toda carne.
13Vi en las visiones de mi cabeza mientras estaba en mi cama, que he aquí un vigilante y santo descendía del cielo.
14Y clamaba fuertemente y decía así: Derribad el árbol, y cortad sus ramas, quitadle el follaje, y dispersad su fruto; váyanse las bestias que están debajo de él, y las aves de sus ramas.
15Mas la cepa de sus raíces dejaréis en la tierra, con atadura de hierro y de bronce entre la hierba del campo; sea mojado con el rocío del cielo, y con las bestias sea su parte entre la hierba de la tierra.
16Su corazón de hombre sea cambiado, y le sea dado corazón de bestia, y pasen sobre él siete tiempos.
17La sentencia es por decreto de los vigilantes, y por dicho de los santos la resolución, para que conozcan los vivientes que el Altísimo gobierna el reino de los hombres, y que a quien él quiere lo da, y constituye sobre él al más bajo de los hombres.
18Yo el rey Nabucodonosor he visto este sueño. Tú, pues, Beltsasar, dirás la interpretación de él, porque todos los sabios de mi reino no han podido mostrarme su interpretación; mas tú puedes, porque mora en ti el espíritu de los dioses santos.
19Entonces Daniel, cuyo nombre era Beltsasar, quedó atónito casi una hora, y sus pensamientos lo turbaban. El rey habló y dijo: Beltsasar, no te turben ni el sueño ni su interpretación. Beltsasar respondió y dijo: Señor mío, el sueño sea para tus enemigos, y su interpretación para los que mal te quieren.
20El árbol que viste, que crecía y se hacía fuerte, y cuya copa llegaba hasta el cielo, y que se veía desde todos los confines de la tierra,
21cuyo follaje era hermoso, y su fruto abundante, y en que había alimento para todos, debajo del cual moraban las bestias del campo, y en cuyas ramas anidaban las aves del cielo,
22tú mismo eres, oh rey, que creciste y te hiciste fuerte, pues creció tu grandeza y ha llegado hasta el cielo, y tu dominio hasta los confines de la tierra.
23Y en cuanto a lo que vio el rey, un vigilante y santo que descendía del cielo y decía: Cortad el árbol y destruidlo; mas la cepa de sus raíces dejaréis en la tierra, con atadura de hierro y de bronce en la hierba del campo; y sea mojado con el rocío del cielo, y con las bestias del campo sea su parte, hasta que pasen sobre él siete tiempos;
24esta es la interpretación, oh rey, y la sentencia del Altísimo, que ha venido sobre mi señor el rey:
25Que te echarán de entre los hombres, y con las bestias del campo será tu morada, y con hierba del campo te apacentarán como a los bueyes, y con el rocío del cielo serás bañado; y siete tiempos pasarán sobre ti, hasta que conozcas que el Altísimo tiene dominio en el reino de los hombres, y que lo da a quien él quiere.
26Y en cuanto a la orden de dejar en la tierra la cepa de las raíces del mismo árbol, significa que tu reino te quedará firme, luego que reconozcas que el cielo gobierna.
27Por tanto, oh rey, acepta mi consejo: tus pecados redime con justicia, y tus iniquidades haciendo misericordias para con los oprimidos, pues tal vez será eso una prolongación de tu tranquilidad.
28Todo esto vino sobre el rey Nabucodonosor.
29Al cabo de doce meses, paseando en el palacio real de Babilonia,
30habló el rey y dijo: ¿No es esta la gran Babilonia que yo edifiqué para casa real con la fuerza de mi poder, y para gloria de mi majestad?
31Aún estaba la palabra en la boca del rey, cuando vino una voz del cielo: A ti se te dice, rey Nabucodonosor: El reino ha sido quitado de ti;
32y de entre los hombres te arrojarán, y con las bestias del campo será tu habitación, y como a los bueyes te apacentarán; y siete tiempos pasarán sobre ti, hasta que reconozcas que el Altísimo tiene el dominio en el reino de los hombres, y lo da a quien él quiere.
33En la misma hora se cumplió la palabra sobre Nabucodonosor, y fue echado de entre los hombres; y comía hierba como los bueyes, y su cuerpo se mojaba con el rocío del cielo, hasta que su pelo creció como plumas de águila, y sus uñas como las de las aves.
34Mas al fin del tiempo yo Nabucodonosor alcé mis ojos al cielo, y mi razón me fue devuelta; y bendije al Altísimo, y alabé y glorifiqué al que vive para siempre, cuyo dominio es sempiterno, y su reino por todas las edades.
35Todos los habitantes de la tierra son considerados como nada; y él hace según su voluntad en el ejército del cielo, y en los habitantes de la tierra, y no hay quien detenga su mano, y le diga: ¿Qué haces?
36En el mismo tiempo mi razón me fue devuelta, y la majestad de mi reino, mi dignidad y mi grandeza volvieron a mí, y mis gobernadores y mis consejeros me buscaron; y fui restablecido en mi reino, y mayor grandeza me fue añadida.
37Ahora yo Nabucodonosor alabo, engrandezco y glorifico al Rey del cielo, porque todas sus obras son verdaderas, y sus caminos justos; y él puede humillar a los que andan con soberbia.
JAMIESON-FAUSSET-BROWN BIBLE COMMENTARY
Versículo 2
I. I thought it good--"It was seemly before me" (Psa 107:2-8).
Versículo 4
II. I was . . . at rest--my wars over, my kingdom at peace.
Versículo 6
III. It may seem strange that Daniel was not first summoned. But it was ordered by God's providence th…
Versículo 8
IV. Belteshazzar--called so from the god Bel or Belus (see on Dan 1:7).
Versículo 9
V. spirit of the holy gods--Nebuchadnezzar speaks as a heathen, who yet has imbibed some notions of …
Versículo 10
VI. tree--So the Assyrian is compared to a "cedar" (Eze 31:3; compare Eze 17:24).
Versículo 12
VII. beasts . . . shadow under it--implying that God's purpose in establishing empires in the world is…
Versículo 13
VIII. watcher and an holy one--rather, "even an holy one." Only one angel is intended, and he not one o…
Versículo 14
IX. Hew down-- (Mat 3:10; Luk 13:7). The holy (Jde 1:14) one incites his fellow angels to God's appoi…
Versículo 15
X. stump--The kingdom is still reserved secure for him at last, as a tree stump secured by a hoop of…
Versículo 16
XI. heart--understanding (Isa 6:10).
Versículo 17
XII. demand--that is, determination; namely, as to the change to which Nebuchadnezzar is to be doomed.…
Versículo 19
XIII. Daniel . . . Belteshazzar--The use of the Hebrew as well as the Chaldee name, so far from being a…
Versículo 20
XIV. The tree is the king. The branches, the princes. The leaves, the soldiers. The fruits, the revenu…
Versículo 22
XV. It is thou--He speaks pointedly, and without circumlocution (Sa2 12:7). While pitying the king, h…
Versículo 24
16. decree of the Most High--What was termed in Dan 4:17 by Nebuchadnezzar, "the decree of the watche…
Versículo 25
17. they shall drive thee--a Chaldee idiom for "thou shalt be driven." Hypochondriacal madness was hi…
Versículo 26
18. thou shalt have known, &c.--a promise of spiritual grace to him, causing the judgment to humble, …
Versículo 27
19. break off--as a galling yoke (Gen 27:40); sin is a heavy load (Mat 11:28). The Septuagint and Vul…
Versículo 29
20. twelve months--This respite was granted to him to leave him without excuse. So the hundred twenty…
Versículo 30
21. Babylon, that I have built--HERODOTUS ascribes the building of Babylon to Semiramis and Nitocris,…
Versículo 31
22. While, &c.--in the very act of speaking, so that there could be no doubt as to the connection bet…
Versículo 33
23. driven from men--as a maniac fancying himself a wild beast. It is possible, a conspiracy of his n…
Versículo 34
24. lifted up mine eyes unto heaven--whence the "voice" had issued (Dan 4:31) at the beginning of his…
Versículo 35
25. all . . . as nothing-- (Isa 40:15, Isa 40:17).
Versículo 36
26. An inscription in the East India Company's Museum is read as describing the period of Nebuchadnez…
Versículo 37
27. praise . . . extol . . . honour--He heaps word on word, as if he cannot say enough in praise of God.