Exegetical and Hermeneutical Commentary of Daniel 4:31
While the word [was] in the king’s mouth, there fell a voice from heaven, [saying], O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee.
31. The divine rebuke alights immediately upon the king.
there fell a voice from heaven ] such as was called by the later Jews a Bath l, lit. ‘the daughter of a voice’ (the accompanying verb being usually ‘came forth’), the term applied by them to a divine voice unaccompanied by any visible manifestation. Cf. Apoc. of Baruch, xiii. 1, ‘a voice came from heaven,’ xxii. 1; and see further Weber, System der Altsynag. Theol. p. 187 f., Dalman, Die Worte Jesu, p. 167 f., Edersheim, Life and Times of Jesus, i. 286, and the particulars given in Hamburger’s Real-Encyclop. fr Bibel u. Talmud, vol. ii., s. v. Bathkol. The voices from heaven in the N.T. (as Mat 3:17; Mat 17:5; Joh 12:28; Act 11:7; Act 11:9; Rev 10:4) would all, in Jewish phraseology, be so described.
Fuente: The Cambridge Bible for Schools and Colleges
While the word was in the kings mouth – In the very act of speaking – thus showing that there could be no doubt as to the connection between the crime and the punishment.
There fell a voice from heaven – There came a voice; or, perhaps, it seemed to fall as a thunderbolt. It was uttered above him, and appeared to come from heaven. There was an important sense in which it did fall from heaven, for it was the voice of God.
Saying, O king Nebuchadnezzar, to thee it is spoken – For you it is particularly intended; or what is predicted is now spoken to thee.
The kingdom is departed from thee – Thou art about to cease to reign. Up to this time he retained his reason, that he might distinctly understand the source from where the judgment was to come, and why it was brought upon him, and that he might be prepared, when he should be recovered from his insanity, to testify clearly to the origin and the nature of the judgment. The Codex Chisianus has an important addition to what is said here, which, though of no authority, as having nothing corresponding to it in the original text, yet states what is in itself not improbable. It is as follows: And at the end of what he was saying, he heard a voice from heaven, To thee it is spoken, O king Nebuchadnezzar, the kingdom of Babylon shall be taken away from thee, and shall be given to another, a man despised or of no rank – exouthenemeno anthropo – in thy house. Behold, I will place him over thy kingdom, and thy power, and thy glory, and thy luxury – ten truphen – he shall receive, until thou shalt know that the God of heaven has authority over the kingdom of men, and gives it to whomsoever he will: but until the rising of the sun another king shall rejoice in thy house, and shall possess thy power, and thy strength, and thine authority, and the angels shall drive thee away for seven years, and thou shalt not be seen, and shalt not speak with any man, but they shall feed thee with grass as oxen, and from the herb of the field shall be thy support.
Fuente: Albert Barnes’ Notes on the Bible
Verse 31. While the word was in the king’s mouth] How awful to a victorious and proud king: “Thy kingdom is departed from thee!” All thy goods and gods are gone in a moment!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There fell a voice from heaven: this made the judgment more remarkable, and argued the sin more provoking, and the anger of God more just against him. Sudden judgments are most dreadful; whereof we have many instances, as in Herod, Elymas, Ananias and Sapphira, &c.: this voice was from God; it also was loud, and clearly perceived by the king and them about him, which the dream intimated more obscurely. Not the kingdom, but the administration of the government, was transferred to others.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31. While, c.in the very actof speaking, so that there could be no doubt as to the connectionbetween the crime and the punishment. So Luk 12:19Luk 12:20.
O king . . . to thee it isspokenNotwithstanding thy kingly power, to thee thydoom is now spoken, there is to be no further respite.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
While the word was in the king’s mouth, there fell a voice from heaven,…. Before the king had done speaking in the above boasting manner, an articulate voice from heaven was heard by him, and all about him, formed by the angels, and much like what the Jews call Bath Kol; see Ac 12:21, so Abydenus g, in the account he gives of Nebuchadnezzar’s oration to the people, relates, that when the king had spoke it, , immediately he disappeared:
saying, O King Nebuchadnezzar, to thee it is spoken, the kingdom is departed from thee; that is, the administration of it; for he was not deposed, or declared to be no longer king; his office was not taken away from him, and another king set upon the throne; only the administration was taken into other hands, either of his wife or son, or his nobles; he being unfit for it, till such time as his reason returned to him.
g Apud Euseb. ut supra. (Praepar. Evangel. l. 9. c. 41. p. 457.)
Fuente: John Gill’s Exposition of the Entire Bible
It now follows, — While the speech was in the mouth of the king, a voice descended from heaven — They say unto thee, O King Nebuchadnezzar, thy kingdom has departed from thee! God does not now admonish the king of Babylon by either the mouth of a Prophet or a dream by night; but he sends forth his own voice from heaven; and as if he had not tamed down the pride by which the king was puffed up, a voice is now heard from heaven which inspires greater terror than either the Prophet’s oracle or interpretation. Thus God is in the habit of dealing with the hardened and impenitent, since he causes his own prophets to denounce the penalty which hangs over them. Besides, when he sees them untouched or unaffected, he doubles the terror, until the final execution follows, as in. the case of this tyrant. The word was in the king’s mouth when, the voice was heard. We see how God restrains in a moment the madness of those who raise themselves extravagantly. But it is not surprising that the voice was so suddenly heard, because time for repentance was allowed to King Nebuchadnezzar. In the form of speech, they say to thee, it is not necessary to inquire anxiously to whom these words apply. Some restrict them to angels; but I do not agree to this; it seems rather to be used in the customary way, they say — meaning “it is said,” as if sanctioned by common consent. Hence they say to thee, O King Nebuchadnezzar; God does not simply call him by his name, but uses the word king — not for the sake of honor, but of ridicule, and to strike away from the king all the allurements by which he deceived himself. Thou indeed art intoxicated by thy present splendor, for while all adore thee, thou art forgetful of thy frailty; but this royal majesty and power will not hinder God from laying thee prostrate; for since thou: wilt not humble thyself, thy kingdom shall be taken from thee! This indeed appeared incredible, since Nebuchadnezzar had the tranquil possession of the kingdom in his hand; no one dared to shew himself his enemy; he had subdued all his neighbors; his monarchy was terrible to all nations; hence God pronounces, The kingdom has gassed away from thee! And this shews the certainty of the oracle; and thus Nebuchadnezzar may know the time to be fulfilled, and the punishment to be no longer delayed, because he had trifled with God’s indulgence.
Fuente: Calvin’s Complete Commentary
(31) A voice.By this he would be reminded of his dream (Dan. 4:14), when he heard the watcher cry aloud.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
31, 32. See note Dan 4:25. This description is intensely dramatic, and many things unmentioned here are brought vividly before the eyes of anyone acquainted with the life of a Babylonian palace. If this, indeed, represents an attack of insanity, how the physicians and “magicians” must have tried every art known to them to deliver this greatest king of earth from his illusions. There was no disease known to the ancients which was regarded as so mysterious and so directly the result of the touch of the divine hand as this. Many of the magical texts have specific reference to the warding off of demoniacal powers and to deliverance from the “sickness of the head.” As one text states, “The disease of the forehead proceeds from the infernal regions; it is come from the dwelling of the lord of the abyss.” Think of the exorcisms against demons such as the following, accompanied with strange ceremonies, which must have been chanted over this afflicted monarch:
They are 7! They are 7!
They are the agents of the vengeance of the gods,
Raising up difficulties, obtaining power by violence.
The enemies! The enemies!
They are 7! They are 7! They are twice 7!
Spirit of the heavens, may they be conjured!
Spirit of the earth, may they be conjured!
Or this:
May the bad demons depart!
May they seize upon one another!
The propitious demon, the propitious giant,
May they penetrate into his body.
Professor Sayce ( Hibbert Lectures) gives a specific spell against madness, which was in the great classical work on medicine used by all the physicians in Nebuchadnezzar’s time, closing with the pathetic wail:
Let the madness of his head be removed,
May the malady of the head which has descended
like the rain of the night be driven away.
He also translates this oracle from Nebuchadnezzar’s favorite god, Marduk, to some one in sickness:
In the night he was in grief,
in the day he was troubled,
And in a dream he sent unto him a warning;
Revealing it in a vision, he did not direct him
* * * * * * * * * *
His sick neck was not quiet in the yoke.
The Like an ox in the Like a lamb among the bricks was he confounded,
and at the mouth of the camp was he laid.
King, in his Babylonian Magic (1896), gives many of the ceremonies connected with the driving away of these demons and the cries of those in bondage to them:
And again:
May the sickness of my body be torn away!
May the groaning of my flesh be consumed!
May the ban be torn away!
Because of the evil magic, the demon,
Free me from my bewitchment! Loosen my sin!
Fuente: Whedon’s Commentary on the Old and New Testaments
‘While the word was in the king’s mouth, there fell a voice from heaven, saying, “O king Nebuchadnezzar, to you it is spoken. The kingdom is departed from you. And you will be driven from men, and your dwelling will be with the beasts of the field. You will be made to eat grass like oxen, and seven times shall pass over you, until you know that the Most High rules in the kingdom of men, and gives it to whoever he will.” ’
The voice from heaven warned him of the disturbing result of the illness which would come on him. From it he would learn the lesson that the Most High, and not he, ruled over all things, and that He gave it to whoever He would. In all things God is sovereign, to be revealed by his demoting Nebuchadnezzar, and then by restoring him. Given the situation, the latter was possibly the most remarkable. Even a great king like Nebuchadnezzar was not immune from the chemical activity of the brain, which demonstrated his human weakness.
‘The kingdom is departed from you.’ He was about to experience a period when he would no longer rule. Rather he would be like an animal, eating grass, scrabbling in the ground and living as a beast rather than in his present splendid dwelling. The contrast with his previous claim about his dwellingplace was deliberate.
‘Seven times shall pass over you.’ This would occur over the divinely appointed period, an extended period of divine judgment. But the very fact that it was so specific also meant that it would have an end.
Fuente: Commentary Series on the Bible by Peter Pett
Dan 4:31 While the word [was] in the king’s mouth, there fell a voice from heaven, [saying], O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee.
Ver. 31. While the word was in the king’s mouth.] So quick is God usually in his executions, when men are once come to the height of pride, and do invade his glory, affront his majesty. Jer 44:22 Act 12:23
There fell a voice from heaven.
O king Nebuehadnezzar.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Dan 4:31-32
Dan 4:31 WhileH5751 the wordH4406 was in the king’sH4430 mouth,H6433 there fellH5308 a voiceH7032 fromH4481 heaven,H8065 saying, O kingH4430 Nebuchadnezzar,H5020 to thee it is spoken;H560 The kingdomH4437 is departedH5709 fromH4481 thee.
Dan 4:32 And they shall driveH2957 thee fromH4481 men,H606 and thy dwellingH4070 shall be withH5974 the beastsH2423 of the field:H1251 they shall make thee to eatH2939 grassH6211 as oxen,H8450 and sevenH7655 timesH5732 shall passH2499 overH5922 thee, untilH5705 H1768 thou knowH3046 thatH1768 the most HighH5943 rulethH7990 in the kingdomH4437 of men,H606 and givethH5415 it to whomsoeverH4479 H1768 he will.H6634
Dan 4:31-32
While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
Nebuchadnezzar did not even finish making his arrogant remark when he received the pronouncement directly from heaven. He had been told 12 months prior to this and now on the heels of his prideful comment he found himself facing God’s judgment.
and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
This is the fourth time the phrase “seven times shall pass over thee” has been used. Commentators are divided as to how long a period of time this was. Some say it was seven years, some say it was seven months. The truth of the matter is that we just do not know the exact period of time which this referred to. This student of Daniel believes it was an enigmatic time period that not even Daniel or Nebuchadnezzar knew the extent of for sure. The use of the number seven is a symbolic reference to a complete period of time sufficient to achieve God’s purpose. Whether this was a passing of seven literal periods of time or not is of no real matter of importance here. What is important is that when it was finished, Nebuchadnezzar would know beyond any doubt whatsoever that God was the real ruler on earth and that he would give the kingdoms of the earth to whosoever he saw fit.
Fuente: Old and New Testaments Restoration Commentary
the word: Dan 5:4, Dan 5:5, Exo 15:9, Exo 15:10, Job 20:23, Luk 12:20, Act 12:22, Act 12:23, 1Th 5:3
fell: Dan 4:24, Dan 4:34, Mat 3:17, Joh 12:28, Act 9:3-5, Rev 16:7
The kingdom: Dan 5:28, 1Sa 13:14, 1Sa 15:23
Reciprocal: Num 22:9 – God Jos 8:14 – he wist not 1Sa 2:3 – let not arrogancy Psa 12:3 – tongue Ecc 4:14 – also Isa 14:13 – thou Isa 14:27 – his Jer 9:23 – neither Jer 50:31 – O thou Eze 28:2 – I sit Eze 28:9 – say Eze 29:3 – My river Dan 4:16 – seven times Dan 4:37 – those that walk Dan 7:4 – the wings Dan 8:8 – when Gal 6:14 – that I
Fuente: The Treasury of Scripture Knowledge
Dan 4:31, While the word was in the king’s mouth is very significant. It is a recognized principle of discipline, boih as to human beings and dumb creatures, that an act of punishment is the more eifactive if administered as near as possible to the evil for which it is a chastisement. Hence, just as the king was uttering his boastful sentence, he was interrupted by a voice from heaven with the announcement, The kingdom is departed from thee.
Fuente: Combined Bible Commentary
No sooner had the king articulated his pride, than he heard a voice from heaven pronouncing the punishment that Daniel had warned might come upon him. Immediately something snapped in his mind and he became like an animal. "Hair as eagle feathers" pictures hair that is neglected and matted as well as long. He did not think to trim his fingernails and toenails, either. His judgment is a sobering reminder that we are all but a breath or a heartbeat from insanity, or death, but for God’s grace. It is He who sustains us moment by moment (Joh 15:5; Col 1:17). The humbling of proud rulers is a common theme in Scripture (cf. Deu 17:14-20; Psalms 92; Pro 16:5-7; Pro 16:12; Isa 10:5 to Isa 11:10; Isa 14:4-23; Eze 17:23-24; Eze 19:10-14; Ezekiel 28; Eze 31:5-6; Eze 31:12-13; Act 12:23).
"What he should have learned from his vision of the great image and from the deliverance of the three Hebrews from the fiery furnace would [now] be indelibly impressed on him." [Note: Archer, "Daniel," p. 66.]
"If there’s one message that is emphasized in the Book of Daniel it’s that ’the Most High rules in the kingdom of men’ (Dan 4:32, NKJV)." [Note: Wiersbe, p. 282.]
"Perhaps one should say that the true insanity belongs to the Nebuchadnezzar who has earlier been talking as if he were the eternal king and God did not exist. His outward madness is the external expression of a delusion he has already been the tragic victim of. Only a madman thinks he is a king or an emperor (Pascal): politics is the house rules of a lunatic asylum. But those rules are important, because they make the madness as little harmful as possible." [Note: Goldingay, p. 96.]
It would not have been abnormal for Nebuchadnezzar’s enemies in Babylon to kill him and take his place. The fact that this did not happen during the time of the king’s breakdown is another tribute to God’s sovereignty. He kept affairs under control, so that when Nebuchadnezzar recovered, he could continue to rule. [Note: For extrabiblical support for Nebuchadnezzar’s temporary madness, see ibid., pp. 83-84; or Young, pp. 110-11.] One wonders what role Daniel might have played in protecting the king, and encouraging the other royal officials to expect and plan for Nebuchadnezzar’s restoration.