4:19-27 Daniel was struck with amazement and terror at so heavy a judgment coming upon so great a prince, and gives advice with tenderness and respect. It is necessary, in repentance, that we not only cease to do evil, but learn to do good. Though it might not wholly prevent the judgment, yet the trouble may be longer before it comes, or shorter when it does come. And everlasting misery will be escaped by all who repent and turn to God.

Verse 19. - Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. Thus far the two main recensions are agreed. The Septuagint renders practically to the same effect as our version, only that ὑπόνοια κατέσπευδεν αὐτόν means rather "suspicions disturbed him," which is the rendering of Paulus Tellensis. There are traces in it of doublet; the rendering of the LXX. is, "And Daniel greatly marvelled, and suspicions disturbed him, and he was terrified, trembling having taken hold of him, and his visage was changed, having moved (κινήσας) his head, having been amazed one hour, he answered me in a meek voice." Theodotion and the Peshitta are at one with the Massoretic text here. It is to be noted here that the word sha'a, translated "hour," has no such definite meaning; Gesenius gives, "a moment of time," in which he is followed by Bevan, Keil, and Stuart. Ewald translates, eine Stunde, and with him agree Hitzig, Kranichfeld, Zockler. Both the Greek versions have ὥραν, but we must bear in mind that ὥρα had not the definite meaning which we attach to "hour." Jerome renders hera. The Septuagint adds, as we have seen, somewhat grotesquely, "having moved (κινήσας) his head, he was astonished for one hour." This seems a case of "doublet," that phenomenon so frequent in the Septuagint. The Septuagint rendering, "And (δὲ) Daniel was greatly astonished, and suspicions troubled him, and, trembling having seized him, he was afraid," suggests that it is not impossible that שׂגי, "greatly," had been read instead of שׁעה, "an hour;" but the rest is not so easily explicable. There is one case of Syriasm here in the vocalization of אֶשְׁתּומַם instead of אִשׁיי. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. This clause is absent from both the Greek versions, though present in the Peshitta and Vulgate. As it stands, on the one hand, it is a departure from the epistolary style, or perhaps rather the proclamative style of the earlier portion of the chapter. On the other hand, if we think this clause an interpolation, we cannot fail to note that the kindly courtesy and consideration ascribed by the interpolator to Nebuchadnezzar is utterly unlike the character of Epiphanes as manifested to the Jews. Nebuchadnezzar saw that Daniel was filled with sorrow and apprehension at the meaning he saw in the vision, and endeavours to reassure and encourage him. If the conduct of Nebuchadnezzar is unlike that which a Jew of B.C. 170 would have ascribed to him were it his intention to present in him Epiphanes under a disguise, still more unlike is the conduct of Daniel to that which certainly would have been ascribed to him had the author intend(,d to represent him as a model of the pious Jew in a heathen court - in the court of Epi-phanes. Would Mattathias have remained astonished and speechless in the presence of Epiphanes, had it been revealed to him that Epiphanes was to be driven out to the wilds a madman? If, then, it is an interpolation, it is an early one - earlier than the Maccabean struggle. But if the interpolation be early, the book interpolated must be yet earlier. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. The Septuagint maintains the epistolary character of this narrative here, "And Baltasar answered me with a meek voice, This dream be to those that hate thee, and let the interpretation thereof come upon thine enemies." Theodotion, the Peshitta, and the Vulgate are at one with the ordinary text. The feelings of Daniel towards Nebuchadnezzar seem to have been those of the highest personal loyalty, and thus in the widest contrast from the feelings that any Jew of the time of the Maccabees would have towards Epiphanes. He, Daniel, in his love for the grand impulsive despot, would have the enemies and haters of his monarch swept forth to wander as maniacs, rather than that he should so suffer.

Then Daniel (whose name was Belteshazzar) was astonied for one hour,.... Not at the difficulty of interpreting the dream, which was plain and easy to him; but at the sad and shocking things he saw plainly by the dream were coming upon the king: and though he was a wicked prince, and justly deserved such treatment; and thus he continued for the space of an hour like one thunder struck, filled with amazement, quite stupid, dumb, and silent:

and his thoughts troubled him; both about what should befall the king, and how he should make it known to him:

the king spake and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee: he saw by his countenance the confusion he was in, and imagined there was something in the dream which portended evil, and made him backward to relate it; and therefore encouraged him to tell it, be it what it would:

Belteshazzar answered and said, my lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies; which is as if he had said, I could have wished, had it been the will of God, that what is signified by the dream might have befallen not the king, but his enemies; this he said, not merely as a courtier, but as one that heartily wished and prayed for his peace and prosperity; and to show that he had no ill will to the king in the interpretation of the dream, but was his hearty faithful servant and minister; and yet suggests that something very dreadful and distressing was intended for him; and hereby he prepared him the better to receive it.

19. 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 Da 3:6, 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 (2Sa 18:32). It is not the language of uncharitable hatred.

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