Daniel 4:20
The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth;
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(20) It should be noticed that both in this and in the following verse the description of the tree given in Daniel 4:11-12 is curtailed. It was observed that, on the contrary, there was an expansion of details in the interpretation of the former dream. (See Note on Daniel 4:23.)

Daniel 4:20-22. The tree that thou sawest is thou, O king, that art grown and become strong — Princes and great men are frequently represented in Scripture by fair and flourishing trees. So the king of Assyria is described, Ezekiel 31:3-8 : compare Isaiah 10:34; Zechariah 11:2. Thy greatness is grown and reacheth unto heaven — As near as human greatness can do. He shows the king his present prosperous state in the glass of his own dream: see Daniel 4:11. And thy dominion to the end of the earth — To the Caspian sea, to the Euxine sea, and to the Atlantic ocean. — Grotius. See note on chap. Daniel 2:38.

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.The tree that thou sawest ... - In these two verses Daniel refers to the leading circumstances respecting the tree as it appeared in the dream, without any allusion as yet to the order to cut it down. He probably designed to show that he had clearly understood what had been said, or that he had attended to the most minute circumstances as narrated. It was important to do this in order to show clearly that it referred to the king; a fact which probably Nebuchadnezzar himself apprehended, but still it was important that this should be so firmly fixed in his mind that he would not revolt from it when Daniel came to disclose the fearful import of the remainder of the dream. 20. 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. No text from Poole on this verse.

The tree which thou sawest, In these two verses is related part of the dream, which respects the flourishing estate of Nebuchadnezzar and his kingdom; See Gill on Daniel 4:10, Daniel 4:11, Daniel 4:12. The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth;
20–21. The description repeated from Daniel 4:11-12.

Verses 20-22. - The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, an the sight thereof to all the earth; whose leaves were fair, and the fruit thereof much, and in it was meat for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation: it is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth. The Septuagint Version here differs very considerably in wording from the above, but not in sense, "Thou, O king, art this tree planted in the earth, the appearance of which was great, and all the birds of the heaven made their nests in it: the strength of the earth and of the nations, and of all tongues to the ends of the earth, and all the provinces (χῶραι) serve thee. And that tree was exalted and neared the heaven, and its breadth (κῦτος) touched the clouds. Thou, O king, wast exalted above all men that are upon the face of the whole earth, and thine heart has been [literally, 'was'] lifted up with pride and strength over those things which pertain to the Holy One and his angels, and thy works are manifest, because thou hast laid waste the house of the living God on account of the sins of the consecrated people." The latter portion of this contains plain evidence of interpolation. Had there been anything of that sort in the original Daniel, it would not have disappeared from the Massoretic text. This addition reveals the mental attitude of the Jews of the Maccabean period to foreign oppressors. The fact that the whole atmosphere of the primitive Daniel differs so much from this is an indirect evidence of its genuineness. If one looks at the Septuagint rendering of these three verses, there seem evidences of an early origin. The first verse is clearly an instance in which the text behind the Septuagint is superior to that of the Massoretic; the latter is obviously filled out from ver. 11. The statement of Nebuchadnezzar's greatness in ver. 22 (14 Septuagint, 18 Massoretic) may be somewhat the result of paraphrase. The fifteenth verse, according to the LXX., which is paralleled by Tischeudorf with ver. 19 of the Massoretic, is really another version of the preceding verses, probably slightly modified to give the resulting text the appearance of being continuous. Theodotion bears a very close resemblance to the Massoretic text, only he has κύτος, "breadth," instead of ὅρασις. The Peshitta differs but little, though still a little, from the Massoretic text. Instead of rendering, "meat for all," it has, "for all flesh." According to both recensions of the text, Daniel repeats, either in substance or with verbal exactness, the description Nebuchadnezzar had himself given of the tree of his vision, but applies it to the monarch. To us the terms of the description of Nebuchadnezzar's power are exaggerated; but we must bear in mind that the manners of an Oriental court are different from those of Western nations. It is not unlike the boastful language of Nebuchadnezzar in the Standard Inscription. The monarch's dominion was vast, but it had been given him, and that he did not recognize, and hence the judgment that came upon him. Daniel 4:20Daniel interprets to the king his dream, repeating only here and there in an abbreviated form the substance of it in the same words, and then declares its reference to the king. With vv. 17 (Daniel 4:20) and 18 (Daniel 4:21) cf. vv. 8 (Daniel 4:11) and 9 (Daniel 4:12). The fuller description of the tree is subordinated to the relative clause, which thou hast seen, so that the subject is connected by הוּא (Daniel 4:19), representing the verb. subst., according to rule, with the predicate אילנא. The interpretation of the separate statements regarding the tree is also subordinated in the relative clauses to the subject. For the Kethiv רבית equals רביתּ, the Keri gives the shortened form רבת, with the elision of the third radical, analogous to the shortening of the following מטת for מטת. To the call of the angel to "cut down the tree," etc. (Daniel 4:20, cf. Daniel 4:10-13), Daniel gives the interpretation, Daniel 4:24, "This is the decree of the Most High which is come upon the king, that he shall be driven from men, and dwell among the beasts," etc. על מטא equals Hebr. על בּוא. The indefinite plur. form טרדין stands instead of the passive, as the following לך יטעמוּן and מצבּעין, cf. under Daniel 3:4. Thus the subject remains altogether indefinite, and one has neither to think on men who will drive him from their society, etc., nor of angels, of whom, perhaps, the expulsion of the king may be predicated, but scarcely the feeding on grass and being wet with dew.
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