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Section Introduction

This chapter is written in the first person by Nebuchadnezzar, describing his pride and personal humiliation before God. Again, no date is given, so we do not know how old Daniel was at this time.

Nebuchadnezzar’s insanity

Critics often claim the story of the insanity of Nebuchadnezzar as evidence of the non-historical nature of the Book of Daniel, because it is claimed that there is no historical record of this event. Insanity was treated with fear and dread in the time of Daniel, and often considered to be the result of demon possession. Madmen were deprived of normal social contacts, lest others should be infected. It is unthinkable that this should happen to the great king Nebuchadnezzar, therefore we should not be surprised by the silence in Babylonian history.

Actually the silence is not so silent. A third century BC Babylonian priest and historian named Berossus preserved a tradition that Nebuchadnezzar became suddenly ill towards the end of his reign. This is mentioned by Josephus (Ant. 10.11.1). From 582 - 575 BC, there is no record of any political activity by Nebuchadnezzar in any secular historical sources. A damaged inscription, known as 'The Standard Inscription of Nebuchadnezzar' was found by Sir Henry Rawlinson in the city of Babylon, may also allude to this period: "For four years ... in all my dominions I did not build a high place of honour; the precious treasures of my kingdom I did not lay out. In the worship of Merodach ... I did not sing his praise ... Nor did I clean out the canals". The 'seven times' in 4:16 may not be seven years.

The word 'times' in v32 means "seasons". In Babylonian counting, there were only two seasons, summer and winter, so seven seasons equals 3½ years.

This kind of insanity has been known in recent times. It is a rare but genuine psychotic condition called boanthropy, in which the sufferer imagines himself to be an ox and acts like one, eating grass and drinking rain water. The symptoms often start with a dream, which take over the person leading to delusions and mania. This is even described by the British Royal Pharmaceutical Society

This is an account of a Clinical case of Boanthropy in a British mental institution in 1946,
The patient was a man in his early twenties, who reportedly had been hospitalised for about five years. His symptoms were well-developed on admission, and diagnosis was immediate and conclusive. He was of average height and weight with good physique, and was in excellent bodily health. His mental symptoms included pronounced anti-social tendencies, and because of this he spent the entire day from dawn to dusk outdoors, in the grounds of the institution. He was only able to exercise a rather nominal degree of responsibility for his physical needs, and consequently was washed and shaved daily by an attendant. During the winter of 1946-47, when the writer observed him, he wore only light underclothing and a two-piece suit, with or without a sweater, during his daily peregrinations. The attendant reported to the writer that the man never wore any kind of raincoat or overcoat, and that he had never sustained such ill effects as coryza, influenza or pneumonia.

His daily routine consisted of wandering around the magnificent lawns with which the otherwise dingy hospital situation was graced, and it was his custom to pluck up and eat handfuls of the grass as he went along. On observation he was seen to discriminate carefully between grass and weeds, and on inquiry from the attendant the writer was told that the diet of this patient consisted exclusively of grass from the hospital lawns. He never ate institutional food with the other inmates and his only drink was water, which was served to him in a clean container so as to make it unnecessary for him to drink from muddy puddles. The writer was able to examine him cursorily, and the only physical abnormality noted consisted of a lengthening of the hair and a coarse thickened condition of the finger-nails.

Without institutional care the patient would have manifested precisely the same physical conditions as those mentioned in Daniel 4:33. After having passed through the difficult and debilitating period occasioned by the Second World War and its aftermath, the writer was soberly impressed by the superb physical condition of the patient. His skin exhibited all the clinical indications of a healthy body; his muscles were firm and well-developed, his eyes were bright and clear, and he appeared to manifest a total immunity to all forms of physical disease. According to the attendant he was quiet in his behaviour, reasonably co-operative for one so divorced from reality, and never damaged institutional property. (RK Harrison: Introduction to the OT)

How great are God’s signs (4:1-3)

This is a remarkable statement from a pagan king, who was renowned for his pride and arrogance. Again, the important theme of Daniel is repeated, of a pagan king declaring the greatness of the One True God, who has an everlasting kingdom and is sovereign over all kingdoms and over all of history. The wise men were unable to interpret the terrifying dream. (4:4-7)

Nebuchadnezzar gives a personal account of his terrifying dream he received one night, and the interpretation given by Daniel. Again, the wise men of Babylon failed to give an interpretation, even though this time, the king described the dream and did not expect them to tell him the dream as well as the interpretation. He describes Daniel, named Belteshazzar, after the name of Nebuchadnezzar’s god (Nebo), and recognises that he is endowed with the spirit of the holy gods (v8, 9, 18).

Dream of a tree filling the earth (4:8-12)

The first part of the dream would not have been at all terrifying. The king had a dream of a great and strong tree at the centre of the earth, with its top reaching the heavens. It had beautiful foliage, abundant fruit and provided shade and food for the animals and birds.

Command to chop down tree and give mind of an animal (4:13-18)

A holy watcher (an angel) coming down from heaven gave the command that the tree should be cut down, the foliage and fruit scattered, and the animals and birds flee from its shade. Its stump and roots are to be left in the ground with a band of iron and bronze around it.

The dream now changes so it describes a human, rather than a tree, which is the point when the dream would begin to be terrifying. The person will be living with the animals and grass, bathed with the dew of heaven, and his mind changed to that of an animal, for seven seasons. The purpose of this sentence is so he will learn that the Most High God is sovereign over the kingdom of men, and will give it to the lowliest of human beings. Nebuchadnezzar then asks Daniel to give the interpretation, again repeating that he is endowed with a spirit of the holy gods (v18).

Nebuchadnezzar will eat grass until he learns sovereignty of God (4:19-27)

On hearing the dream, Daniel is severely distressed, so the king encourages him not to be terrified by the dream. He is reluctant to interpret the dream, wishing it was for the king’s enemies, rather than the king (v19).

Daniel the interprets the two parts of the dream. The first was the tree filling the earth and providing food and shelter for the animals and birds (v10-12): the tree is Nebuchadnezzar, who has become great and strong, reaching to heaven, and his sovereignty to the ends of the earth. Nebuchadnezzar evidently received the dream when he was at the height of his powers, with his empire reaching its greatest extent.

The second part, of the tree being cut down and the human being driven out to eat grass like oxen (v14-17) informs the king that he will be driven away from human society to eat grass like an ox for seven seasons, until he learns the Most High has sovereignty over the kingdom of men. The fact that the stump is left shows that his kingdom will be re-established once he learns that the God of heaven is sovereign. Daniel then calls on the king to atone for his sins, show mercy to the oppressed, so his prosperity may be prolonged (v27). He is giving the king the opportunity to repent, so the frightening punishment need not happen.

Great pride over Babylon (4:28-33)

Evidently the king did not repent of his pride, and the dreadful events predicted in the dream came to pass. A year later, he was walking on the roof of his palace in Babylon, boasting at the greatness of the city that he had built, "Is this not magnificent Babylon, which I have built as a royal capital by my mighty power and for my glorious majesty?".

During his reign Nebuchadnezzar had built the outer wall of the city (11 miles / 18 km), the Summer Palace, the inner wall (5 miles / 8 km) with bridges across the Euphrates and the famous Ishtar Gate with a wide processional avenue leading up to it. He also built the Hanging Gardens for his Median wife, which was a brick terrace 400 feet (120 m) square, and rising 75 feet (23 m) high, like a mountain, covered with flowers and trees and irrigated by slaves turning screws to pump water from the Euphrates. This became one of the Seven Wonders of the Ancient World.

During the rebuilding of Babylon, it is estimated that Nebuchadnezzar used 15 million square bricks for the construction of official buildings. Each one had this inscription on it: "Nebuchadnezzar, king of Babylon, who cares for Esagila (the temple to Marduk) and Ezida (the temple of Nabu - god of writing), son of Napopolassar, king of Babylon". It appears that every one of the millions of bricks used to construct the city had the king’s name on it.

Immediately a voice came from heaven, condemning him to be expelled from human society and eat grass like an ox. Seven seasons will pass, probably meaning 3½ years, with two seasons each year, until he learns that the Most High God has sovereignty over the kingdom of mortal men, including himself and his kingdom of Babylon (v31-32). The punishment was immediately executed, with Nebuchadnezzar being driven out from society and eating grass like an ox (v33).

Reason returned, praise to God (4:34-37)

As predicted, the king continued to behave like an animal until finally he lifted his eyes to heaven, acknowledging his weakness, and humbling himself before the Almighty One True God (v34). At that point, his reason returned to him, and he gave praise to the Most High. In a poetic declaration of praise he blessed the Most High, honouring his sovereignty and that his kingdom endures forever. All human beings are under his will, and no one can question his actions (v34-35).

After this, he returned to his palace, with his power and kingdom restored, as God rewarded him for learning the lesson (v36). On an ongoing way, he continues to give God praise and honour, particularly noting from bitter personal experience that God is able to bring low those who walk in pride (v37). His declaration of praise to the King of heaven does not have to imply that Nebuchadnezzar rejected belief in the Babylonian gods and became a monotheistic believer, but rather that he now acknowledged the power and glory of Daniel’s God, in addition to the Babylonian gods.

This ends the final account in the Book of Daniel about King Nebuchadnezzar.

The Standard Inscription of Nebuchadnezzar

From George Rawlinson. Seven Great Monarchies of the Ancient World, vol 4 - Babylon. Appendix A

Project Gutenberg

The Inscription begins with the various titles of Nebuchadnezzar. It then contains prayers and invocations to the Gods, Merodach and Nebo. The extent of Nebuchanezzar's power is spoken of - it reaches from one sea to the other.

An account is then given of the wonders of Babylon, viz.:

1. The great temple of Merodach. (The mound of Babil is the tower or ziggurat of this.)
2. The Borsippa temple (or Birs).
3. Various other temples in Babylon and Borsippa.

The subjoined description of the city follows:
"The double inclosure which Nabopolassar my father had made but not completed, I finished. Nabopolassar made its ditch. With two long embankments of brick and mortar he bound its bed. He made the embankment of the Arahha. He lined the other side of the Euphrates with brick. He made a bridge (?) over the Euphrates, but did not finish its buttresses (?). From... (the name of a place) he made with bricks burnt as hard as stones, by the help of the great Lord Merodach, a way (for) a branch of the Shimat to the waters of the Yapur-Shapu, the great reservoir of Babylon, opposite to the gate of Nin.

"The Ingur-Bel and the Nimiti-Bel—the great double wall of Babylon - I finished. With two long embankments of brick and mortar I built the sides of its ditch. I joined it on with that which my father had made. I strengthened the city. Across the river to the west I built the wall of Babylon with brick. The Yapur-Shapu-the reservoir of Babylon—by the grace of Merodach I filled completely full of water. With bricks burnt as hard as stones, and with bricks in huge masses like mountains (?), the Yapur-Shapu, from the gate of Mula as far as Nana, who is the protectress of her votaries, by the grace of his godship (i.e. Merodach) I strengthened. With that which my father had made I joined it. I made the way of Nana, the protectress of her votaries. The great gates of the Ingur-Bel and the Nimiti-Bel-the reservoir of Babylon, at the time of the flood (lit. of fulness), inundated them. These gates I raised. Against the waters their foundations with brick and mortar I built. [Here follows a description of the gates, with various architectural details, an account of the decorations, hangings, etc.] For the delight of mankind I filled the reservoir. Behold! besides the Ingur-Bel, the impregnable fortification of Babylon. I constructed inside Babylon on the eastern side of the river a fortification such as no king had ever made before me, viz., a long rampart, 4000 ammas square, as an extra defence. I excavated the ditch: with brick and mortar I bound its bed; a long rampart at its head (?) I strongly built. I adorned its gates. The folding doors and the pillars I plated with copper. Against presumptuous enemies, who were hostile to the men of Babylon, great waters, like the waters of the ocean, I made use of abundantly. Their depths were like the depths of the vast ocean. I did not allow the waters to overflow, but the fulness of their floods I caused to flow on, restraining them with a brick embankment.... Thus I completely made strong the defences of Babylon. May it last forever!"

[Here follows a similar account of works at Borsippa.]

"In Babylon - the city which is the delight of my eyes, and which I have glorified - when the waters were in flood, they inundated the foundations of the great palace called Taprati-nisi, or ‘the Wonder of Mankind;’ (a palace) with many chambers and lofty towers; the high-place of Royalty; (situated) in the land of Babylon, and in the middle of Babylon; stretching from the Ingur-Bel to the bed of the Shebil, the eastern canal, (and) from the bank of the Sippara river, to the water of the Yapur-Shapu; which Nabopolassar my father built with brick and raised up; when the reservoir of Babylon was full, the gates of this palace were flooded. I raised the mound of brick on which it was built, and made smooth its platform. I cut off the floods of the water, and the foundations (of the palace) I protected against the water with bricks and mortar: and I finished it completely. Long beams I set up to support it: with pillars and beams plated with copper and strengthened with iron I built up its gates. Silver and gold, and precious stones whose names were almost unknown [here follow several unknown names of objects, treasures of the palace], I stored up inside, and placed there the treasure-house of my kingdom.

Four years (?), the seat of my kingdom in the city..., which....did not rejoice (my) heart. In all my dominions I did not build a high-place of power; the precious treasures of my kingdom I did not lay up. In Babylon, buildings for myself and the honor of my kingdom I did not lay out. In the worship of Merodach my lord, the joy of my heart (?), in Babylon, the city of his sovereignty and the seat of my empire, I did not sing his praises (?), and I did not furnish his altars (i.e. with victims), nor did I clear out the canals."

[Here follow further negative clauses.]

"As a further defence in war, at the Ingur-Bel, the impregnable outer wall, the rampart of the Babylonians - with two strong lines of brick and mortar I made a strong fort, 400 ammas square inside the Nimiti-Bel, the inner defence of the Babylonians. Masonry of brick within them (the lines) I constructed. With the palace of my father I connected it. In a happy month and on an auspicious day its foundations I laid in the earth like.... I completely finished its top. In fifteen days I completed it, and made it the high-place of my kingdom".

[Here follows a description of the ornamentation of the palace.]

"A strong fort of brick and mortar in strength I constructed. Inside the brick fortification another great fortification of long stones, of the size of great mountains, I made. Like Shedim I raised up its head. And this building I raised for a wonder; for the defence of the people I constructed it."

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