Teks -- Daniel 4:4 (NET)

Nebuchadnezzar Dreams of a Tree Chopped Down

4:4 I, Nebuchadnezzar, was relaxing in my home, living luxuriously in my palace.

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Wesley: Dan 4:4 - Was at rest

When my wars were over, I sat down quiet, enjoying the spoils of my enemies.

JFB: Dan 4:4 - I was . . . at rest

My wars over, my kingdom at peace.

JFB: Dan 4:4 - flourishing

"green." Image from a tree (Jer 17:8). Prosperous (Job 15:32).

Clarke: Dan 4:4 - I - was at rest

I - was at rest - I had returned to my palace in Babylon after having subdued Syria, Phoenicia, Judea, Egypt, and Arabia. It was probably these great conquests that puffed him up with pride, and brought that chastisement upon him which he afterwards describes. See the dream of the emblematical tree explained.

Calvin: Dan 4:4 - NO PHRASE

Nebuchadnezzar here explains how he acknowledged the Supreme God. He does not relate the proofs which he had previously received; but since his pride was subdued in this last dream, he makes a passing allusion to it. Meanwhile, as he doubtless recalled his former dreams to mind, and condemned himself for his ingratitude, in burying in oblivion this great power of God, and in wiping away the remembrance of those benefits by which God had adorned him. Here, however, he speaks only of his last dream, which we shall see in its own place. But before he comes as far as the dream, he says, he was at rest. שלה , seleh, signifies “ rest ” and “ happiness; ” and since prosperity renders men secure, it is metaphorically used for “ security. ” David, when he pronounces the same sentence upon himself, uses the same words: (Psa 30:6,) “I said in my prosperity,” or rest; שלוה , selueh, which some translate “abundance;” but it rather signifies a quiet or prosperous state. Nebuchadnezzar, therefore, here marks the circumstance of time; hence we may know him to have been divinely seized, because prosperous fortune had rendered him stupid and drunken. There is nothing surprising in this, for the old and common proverb is, “fullness is the parent of ferocity,” as we see horses when too much fed, prance about and throw their riders. Thus also it happens with men. For if God treats them rather indulgently and liberally, they become fierce and insolent towards all men, and strike off God’s yoke, and forget themselves to be but men. And when this happened to David, what shall happen to the profane and to others who are still too much devoted to the world? For David confesses himself to have been so deceived by his quiet and felicity, as to determine within himself that he had nothing else to fear, — “I said in my happiness,” or my quiet, “I shall not be removed;” and he afterwards adds,

“O Lord, thou didst chastise me, and I was laid low.” (Psa 38:7.)

Since, therefore, David promised himself perpetual quiet in the world, because God spared him for a time, how ought our tranquillity to be suspected lest we should grow torpid on our lees? Nebuchadnezzar, then, does not recite this in vain — I was quiet at home, I flourished in my palace, since this was the cause of his confidence and pride, and of his carelessly despising God. He afterwards adds, he saw a dream and was disturbed He, doubtless, wished here to distinguish his dreams from common ones, which often arise from either a disturbance of the brain, or our daily thoughts, or other causes, as we have elsewhere seen. It is not necessary to repeat what we have already treated more copiously. It is sufficient to state, briefly, how this dream, in which God previously informed him of the future punishment at hand, is separated from others which are either troubled:, or fluctuating, or without reason. He, says, therefore, he saw a dream, and was disturbed, while he was awake. He adds, his thoughts were upon his bed; and then, he was disturbed by visions of the head These expressions only look towards that heavenly oracle, or vision, or dream, of which we shall afterwards speak more fully. It follows, he put forth a decree to summon all the wise men of Babylon to explain, or make manifest, the interpretation of the dream Doubtless the king often dreamt, and did not always call together the Magi and soothsayers, and astrologers, and others who were skilled in the science of divination, or at least professed to be so. He did not consult them on all his dreams; but because God had inscribed in his heart a distinct mark by which he had denoted this dream, hence the king could not rest till he heard its interpretation. As we previously saw the authority of the first dream about the Four Monarchies and the Eternal Kingdom of Christ confirmed, so the king perceived this one to have proceeded from heaves. There is another difference between this dream and the one formerly explained. For God blotted out the remembrance of the dream about the Four Monarchies from King Nebuchadnezzar, so that it became necessary for Daniel to bring his dream before the king, and at the same time to add the interpretation. Daniel was then more obscure, for although he proved himself to have excelled all the Chaldeans, yet King Nebuchadnezzar would have wondered at him less if he had only been an interpreter of a dream. God wished, therefore, to acquire greater reverence for his Prophet and his doctrine, when he enjoined upon him two duties; first, the divination of the dream itself, and then the explanation of its sense and purpose. In this second dream Daniel is only an interpreter. God had already sufficiently proved him to be endued with a heavenly spirit, when Nebuchadnezzar not only called him among the rest of the Magi, but separated him from them all. He afterwards says:

TSK: Dan 4:4 - I Nebuchadnezzar // was

I Nebuchadnezzar : After he had successfully finished his wars in Syria, Egypt, etc., and the immense improvements and buildings at Babylon, and in the enjoyment of uninterrupted peace and prosperity in his palace.

was : Psa 30:6, Psa 30:7; Isa 47:7, Isa 47:8, Isa 56:12; Jer 48:11; Eze 28:2-5, Eze 28:17, Eze 29:3; Zep 1:12; Luk 12:19, Luk 12:20; 1Th 5:2, 1Th 5:3

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Dan 4:4 - In my palace

At rest when his wars were over, which were great, and he victorious. Then I sat down quiet, enjoying the spoils of my enemies.

In my palace which was most magnificent, there I lived in all delights and grandeur.

Gill: Dan 4:4 - I Nebuchadnezzar was at rest in mine house // and flourishing in my palace

I Nebuchadnezzar was at rest in mine house,.... Being returned from his wars, and having obtained victory over the Egyptians, and other nations, and made himself an universal monarch; and now was in entire rest from all his enemies; enjoying himself in his family, and among his courtiers, and nothing to disturb him from any quarter. Josephus ^b says this was a little after the history of the former chapter; but it must be many years after that: he reigned forty five years; one year after this dream, it came to pass; it was seven years fulfilling, and he lived after his restoration a year or two; so that this must be about the thirty fifth year of his reign. Bishop Usher ^c and Mr. Whiston ^d place it in the year of the world 3434 A.M., and before Christ 570; and so Dr. Prideaux ^e. Mr. Bedford ^f puts it in the year 569:

and flourishing in my palace: in health of body, in rigour of mind, abounding with riches; indulging himself in all sensual pleasures; adored by his subjects, caressed by his courtiers, and in fame throughout the whole world: a new palace was built by him, of which Dan 4:30, being, as Dr. Prideaux ^g says, four times as large as the old one; eight miles in compass; surrounded with three walls; and had hanging gardens in it, he made for his wife.