I, Nebuchadnezzar
The verse begins with a personal declaration from King Nebuchadnezzar himself, emphasizing the firsthand account of the events that follow. The name "Nebuchadnezzar" is derived from the Akkadian "Nabu-kudurri-usur," meaning "Nabu, protect my heir." Nabu was a Babylonian deity of wisdom, and the king's name reflects the cultural and religious milieu of ancient Babylon. This introduction sets the stage for a narrative that is both personal and authoritative, as it comes directly from the king who ruled the Neo-Babylonian Empire at its zenith.

was at ease
The phrase "was at ease" suggests a state of comfort and security. In the Hebrew context, the word used here can imply a sense of complacency or false security. Nebuchadnezzar, having achieved great military and architectural accomplishments, felt secure in his power and achievements. This ease, however, foreshadows the impending divine intervention that will challenge his pride and self-sufficiency. It serves as a reminder of the biblical principle that earthly security can be fleeting and that true peace comes from reliance on God.

in my house
The term "house" in this context refers to Nebuchadnezzar's royal residence, a symbol of his wealth and authority. Archaeological discoveries of Babylonian palaces reveal their grandeur and opulence, reflecting the king's earthly power. However, the mention of "my house" also subtly underscores the personal nature of the king's experience and the impending lesson he will learn about the sovereignty of God over all earthly domains.

and flourishing
"Flourishing" conveys prosperity and success. The Hebrew root of this word can be associated with growth and abundance, akin to a tree that is thriving. Nebuchadnezzar's reign was marked by significant achievements, including the construction of the Hanging Gardens of Babylon, one of the Seven Wonders of the Ancient World. Yet, this flourishing is juxtaposed with the spiritual barrenness that comes from pride and self-reliance, setting the stage for the humbling transformation that God will bring about in his life.

in my palace
The "palace" represents the seat of Nebuchadnezzar's power and the center of his kingdom. It is a place of political and administrative control, as well as a symbol of his accomplishments. Historically, Babylon was renowned for its impressive architecture and fortifications, reflecting the king's ambition and might. However, the palace, like the king's heart, is subject to the ultimate authority of God. This phrase serves as a poignant reminder that no matter how grand one's earthly domain may be, it is ultimately under the dominion of the Creator.

(4) Flourishing.--A word generally employed to signify the growth of trees. Here, no doubt, it is suggested by the dream which follows, and is for that reason selected by Daniel. It may be observed that the LXX. version here, as in Daniel 3:1, gives the eighteenth year as the date.

My palace.--See Layard's Nineveh and Babylon, p. 506.

Verses 4, 5. - I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. In the Aramaic text there is what may be regarded either as a play on words of the nature of rhyme, or the traces of a doublet. The Septuagint begins the chapter with this verse, as does the Massoretic text, but further appends a date, "In the eighteenth year of his reign, Nebuchadnezzar said, I was at peace in my house, and established upon my throne: I saw a vision, and I was awestruck, and fear fell upon me." Theodotion differs from this and also from the Massoretic text, and renders, "I Nebuchadnezzar was flourishing (εὐθηνῶν) in my house, and was prospering (εὐθαλῶν)." The similarity in sound between εὐθηνῶν and εὐθαλῶν may have had to do with the rendering. It will be noted that this is further from the Massoretic recension than the Septuagint. The Peshitta repeats the idea of rest, "I Nebuchadnezzar was at peace (shala) in my house, and was resting (reeh) in my palace." The Massoretic is supported by the Septuagint, and, therefore, strong. The date in the Septuagint, however, may be questioned. The eighteenth year of Nebuchadnezzar was that preceding the capture of Jerusalem, which, according to Jeremiah 52:12, happened in the nineteenth year of Nebuchadnezzar. In the twenty-ninth verse of the same chapter we have an account of the carrying away of prisoners by Nebuchadnezzar in his eighteenth year, in a passage omitted from the LXX., in a way that makes it probable that, if this passage be genuine, the one is according to the Jewish, the other according to the Babylonian mode of reckoning. If that is so, the eighteenth year of Nebuchadnezzar would mean the year of the capture of Jerusalem. If this date had, however, been correct, something about the coincidence would have been mentioned. Had this book been written to encourage the Jews in their conflict against Epiphanes, it would have been mentioned that Nebuchadnezzar's madness occurred after he had captured Jerusalem. At the same time, a later scribe would have a tendency to insert such a date, even if no date had been there, or at all events to modify any other date into this. Thus we find in the Septuagint ver. 15 (Massoretic 19, Authorized Version 24) a reference to the capture of Jerusalem. Another cause would tend to make "eighteenth year" liable to occur at this point, it is that the previous chapter in the Septuagint begins with assigning the same date. The change must have been made before the exemplar from which the Septuagint translator made his translation had bern transcribed, as it appears in Paulus Tellensis. Ewald has suggested "the twenty-eighth year" - in many respects a probable suggestion. As Ewald has pointed out, the proclamation would have a date. Even if, as Ewald maintained, it was the work of a later time than the days of Nebuchadnezzar, yet so skilful a writer could not fail to recognize the necessity. The Septuagint Version does not give the beginning of this narrative the form of a proclamation. The attitude of the king is that of rest after the toils of long wars - an attitude that could not be attributed to him when he had not reached the middle of his reign. The conquest of Egypt followed the capture of Jerusalem. The difference between "ten" and "twenty" in Aramaic, as in Hebrew, is comparatively little. עֲשַׂר ('asar) is "ten," עְשְׂרִין ('asareen) is "twenty." As the "ten" is the final word in the numerical statement, it would be modified asaratha, whereas the word "twenty" is frequently in similar circumstances unmodified; we should then have 'asoreen. It may have been even later, but if the real year had been "thirty-eighth," the modification of the words would require to be greater. Ewald's further consideration, that as "thirty-eighth" would only leave five years till the forty-three years of Nebuchadnezzar were completed, and therefore would not leave space for the seven years of madness, is of less force, as we are not obliged to take "times" as "years" in vers. 16 and 32. The king had received tokens of Divine power in his past history, and had in a sort acknowledged God but still he had not surrendered his pride. The idea that in this there is a reference to Epiphanes seems far-fetched. The only reason assigned by Hitzig and Behrmann is that the Antiochian mob nicknamed him Ἐπιμανής. We have no reason to believe that this was a common nickname, even in Antioch, and there is not very much likelihood of the nickname spreading to Judaea. There is absolutely no evidence that Antiochus ever received the nickname "Epimanes." The passage appealed to is usually Polybius, 26:10, but in that passage there is nothing of the kind said. This portion of Polybius has come down to us only in quotation in Athenaeus' 'Deipnosophistae' - a collection of odds and ends, strung together by a dialogue. In this book, twice is this portion of Polybius quoted, and in introducing this quotation in beth cases the author refers to the nickname "Epimanes." In the one case, 5:21 (193), he says generally "Antiochus, surnamed (κληθείς) Epiphanes, but called (ὀνομασθείς) Epimanes, for his deeds." So far as this goes, Antiochus may have been generally nicknamed Epimanes; but it is to be noted that this is not said, and Polybius is not given as the authority. In the other passage the aspect of things is changed. In 10:53 (439) Athenaeus gives the reference to the book of Polybius, and says, speaking of Antiochus, "Polybius calls him Epimanes on account of his deeds." Here Athenaeus says that Polybius himself called Antiochus Epimanes, not that anybody else did so. He does not say that Polybius says that Antiochus "was called Epimanes," but that "Polybius calls him (Πολύβιος δ αὐτὸν Ἐπιμανῆ καὶ οὐκ Ἐπιφανῆ)." He further gives no indication where Polybius says this. As there is no evidence for the nickname, there is no evidence that this incident was invented to suit this non-existent nickname. The picture of Nebuchadnezzar at rest in his palace is as unlike as possible the uneasy restless demeanour of Antiochus, staggering through the streets more or less drunk, joining with any brawlers he might come in contact with. If the writer of Daniel got the story of the madness from the nickname, he would not fail to get an account of the habits of the monarch, which led to the nickname being given. If he intended his picture of Nebuehadnezzar resting in his palace after his victorious career, with all the dignity of an Oriental monarch, to be recognized as a portrait of Antiochus roaming the streets with a set of drunken companions, the author of Daniel must have had singular ideas of portraiture. It would require a madness greater then Nebuchadnezzar's to believe it

Parallel Commentaries ...


I,
אֲנָ֣ה (’ă·nāh)
Pronoun - first person common singular
Strong's 576: I

Nebuchadnezzar,
נְבוּכַדְנֶצַּ֗ר (nə·ḇū·ḵaḏ·neṣ·ṣar)
Noun - proper - masculine singular
Strong's 5020: Nebuchadnezzar -- a Babylonian king

was
הֲוֵית֙ (hă·wêṯ)
Verb - Qal - Perfect - first person common singular
Strong's 1934: To become, come to pass, be

at ease
שְׁלֵ֤ה (šə·lêh)
Adjective - masculine singular
Strong's 7954: To be secure

in my house
בְּבֵיתִ֔י (bə·ḇê·ṯî)
Preposition-b | Noun - masculine singular construct | first person common singular
Strong's 1005: A house

and flourishing
וְרַעְנַ֖ן (wə·ra‘·nan)
Conjunctive waw | Adjective - masculine singular
Strong's 7487: To be or grow luxuriant, fresh, or green

in my palace.
בְּהֵיכְלִֽי׃ (bə·hê·ḵə·lî)
Preposition-b | Noun - masculine singular construct | first person common singular
Strong's 1965: A large public building, palace, temple


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OT Prophets: Daniel 4:4 I Nebuchadnezzar was at rest in my (Dan. Da Dn)