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Selected Verse: Daniel 4:34 - Strong Concordance

Verse	Translation	Text
Da 4:34	Strong Concordance	And at the end [07118] of the days [03118] I [0576] Nebuchadnezzar [05020] lifted up [05191] mine eyes [05870] unto heaven [08065], and mine understanding [04486] returned [08421] unto me [05922], and I blessed [01289] the most High [05943], and I praised [07624] and honoured [01922] him that liveth [02417] for ever [05957], whose dominion [07985] is an everlasting [05957] dominion [07985], and his kingdom [04437] is from [05974] generation [01859] to generation [01859]:
	King James	And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation:

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
lifted up mine eyes unto heaven--whence the "voice" had issued (Dan 4:31) at the beginning of his visitation. Sudden mental derangement often has the effect of annihilating the whole interval, so that, when reason returns, the patient remembers only the event that immediately preceded his insanity. Nebuchadnezzar's looking up towards heaven was the first symptom of his "understanding" having "returned." Before, like the beasts, his eyes had been downward to the earth. Now, like Jonah's (Jon 2:1-2, Jon 2:4) out of the fish's belly, they are lifted up to heaven in prayer. He turns to Him that smiteth him (Isa 9:13), with the faint glimmer of reason left to him, and owns God's justice in punishing him. praised . . . him--Praise is a sure sign of a soul spiritually healed (Psa 116:12, Psa 116:14; Mar 5:15, Mar 5:18-19). I . . . honoured him--implying that the cause of his chastisement was that he had before robbed God of His honor. everlasting dominion--not temporary or mutable, as a human king's dominion.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

lifted up mine eyes unto heaven--whence the "voice" had issued (Dan 4:31) at the beginning of his visitation. Sudden mental derangement often has the effect of annihilating the whole interval, so that, when reason returns, the patient remembers only the event that immediately preceded his insanity. Nebuchadnezzar's looking up towards heaven was the first symptom of his "understanding" having "returned." Before, like the beasts, his eyes had been downward to the earth. Now, like Jonah's (Jon 2:1-2, Jon 2:4) out of the fish's belly, they are lifted up to heaven in prayer. He turns to Him that smiteth him (Isa 9:13), with the faint glimmer of reason left to him, and owns God's justice in punishing him.

praised . . . him--Praise is a sure sign of a soul spiritually healed (Psa 116:12, Psa 116:14; Mar 5:15, Mar 5:18-19).

I . . . honoured him--implying that the cause of his chastisement was that he had before robbed God of His honor.

everlasting dominion--not temporary or mutable, as a human king's dominion.

Notes on the Bible, by Albert Barnes, [1834]
And at the end of the days - That is, the time designated; to wit, the "seven times" that were to pass over him. I Nebuchadnezzar lifted up mine eyes unto heaven - Probably the first thing that indicated returning reason. It would not be unnatural, on the supposition that he was deprived of reason at the very instant that a voice seemed to speak to him from heaven, and that he continued wholly insane or idiotic during the long interval of seven years, that the first indication of returning reason would be his looking up to the place from where that voice seemed to come, as if it were still speaking to him. In some forms of mental derangement, when it comes suddenly upon a man, the effect is wholly to annihilate the interval, so that, when reason is restored, the individual connects in his recollection the last thing which occurred when reason ceased with the moment when it is restored. A patient had been long an inmate of an insane apartment in Providence, Rhode Island. He was a seaman, and had been injured on the head when his vessel was in a naval engagement, and it was supposed that his brain had been permanently affected. For many years he was idiotic, and no hopes were entertained of his recovery. It was at length suggested that the operation of trepanning should be performed, and the very instant that the bone was raised from its pressure on the brain, he exclaimed, "Has she struck?" The whole interval of time was obliterated from his memory. Similar instances are mentioned by Dr. Abercrombie ("Intellectual Powers," pp. 252, 253). A man had been employed for a day with a beetle and wedges in splitting pieces of wood for erecting a fence. At night, before going home, he put the beetle and wedges into the hollow of an old tree, and directed his sons, who had been at work in an adjoining field, to accompany him next morning to assist in making the fence. In the night he became maniacal, and continued in a state of insanity for several years, during which time his mind was not occupied with any of the subjects with which he had been conversant when in health. After several years his reason returned suddenly, and the first question he asked was, whether his sons had brought home the beetle and wedges. A lady had been intensely engaged for some time in a piece of needlework. Before she had completed it she became insane, and continued in that state for seven years; after which her reason returned suddenly. One of the first questions she asked related to her needlework, though she had never alluded to it, so far as was recollected, during her illness. Another lady was liable to periodical paroxysms of delirium, which often attacked her so suddenly that in conversation she would stop in the middle of a story, or even of a sentence, and branch off into the subject of hallucination. On the return of her reason, she would resume the subject of her conversation on which she was engaged at the time of the attack, beginning exactly where she had left off, though she had never alluded to it during her delirium; and on the next attack of delirium she would resume the subject of hallucination With which she had been occupied at the conclusion of the former paroxysm. A similar thing may have occurred to Nebuchadnezzar. He was deprived of reason by a sudden voice from heaven. Nothing was more natural, or would be more in accordance with the laws respecting insanity, than that at the very instant when reason returned he should look up to the place from where the voice had seemed to come. And mine understanding returned unto me - This shows that he regarded himself as having been a maniac, though doubtless he was ignorant of the manner in which he had been treated. It would seem from the narrative, and from the probabilities of the case, that he found himself driven out from his palace, herding with cattle, and in the deplorable condition in regard to personal appearance which he here describes. Seeing this in fact, and recollecting the prediction, he could not doubt that this was the way in which he had been treated during the period of his distressing malady. And I blessed the Most High - For his recovery, and in an humble acknowledgment of his dependence. "The acts of praise here referred to are the suitable returns of a mind truly penitent, and deeply sensible of its faults and of its mercies." - Winkle. And I praised and honored him - That is, I honored him by rendering thanks for his restoring mercy, by recognizing him as the true God, and by the acknowledging of the truth that he has a right to reign, and that his kingdom is over all. That liveth for ever - He is the living God, as he is often styled, in contradistinction from all false gods - who have no life; and he lives forever in contradistinction to his creatures on earth, all of whom are destined to die. He will live when all on earth shall have died; he will live forever in the future, as he has lived forever in the past. Whose dominion is an everlasting dominion - His empire extends through all time, and will continue while eternal ages roll away. And his kingdom is from generation to generation - The generations of men change, and monarchs die. No human sovereign can extend his own power over the next generation, nor can he secure his authority in the person of his successors. But the dominion of God is unchanged, while the generations of men pass away; and when one disappears from the earth, he meets the next with the same claim to the right of sovereignty, with the same principles of government - carrying forward, through that and successive ages, the fulfillment of his great and glorious purposes.

Notes on the Bible, by Albert Barnes, [1834]

And at the end of the days - That is, the time designated; to wit, the "seven times" that were to pass over him.

I Nebuchadnezzar lifted up mine eyes unto heaven - Probably the first thing that indicated returning reason. It would not be unnatural, on the supposition that he was deprived of reason at the very instant that a voice seemed to speak to him from heaven, and that he continued wholly insane or idiotic during the long interval of seven years, that the first indication of returning reason would be his looking up to the place from where that voice seemed to come, as if it were still speaking to him. In some forms of mental derangement, when it comes suddenly upon a man, the effect is wholly to annihilate the interval, so that, when reason is restored, the individual connects in his recollection the last thing which occurred when reason ceased with the moment when it is restored. A patient had been long an inmate of an insane apartment in Providence, Rhode Island. He was a seaman, and had been injured on the head when his vessel was in a naval engagement, and it was supposed that his brain had been permanently affected.

For many years he was idiotic, and no hopes were entertained of his recovery. It was at length suggested that the operation of trepanning should be performed, and the very instant that the bone was raised from its pressure on the brain, he exclaimed, "Has she struck?" The whole interval of time was obliterated from his memory. Similar instances are mentioned by Dr. Abercrombie ("Intellectual Powers," pp. 252, 253). A man had been employed for a day with a beetle and wedges in splitting pieces of wood for erecting a fence. At night, before going home, he put the beetle and wedges into the hollow of an old tree, and directed his sons, who had been at work in an adjoining field, to accompany him next morning to assist in making the fence. In the night he became maniacal, and continued in a state of insanity for several years, during which time his mind was not occupied with any of the subjects with which he had been conversant when in health.

After several years his reason returned suddenly, and the first question he asked was, whether his sons had brought home the beetle and wedges. A lady had been intensely engaged for some time in a piece of needlework. Before she had completed it she became insane, and continued in that state for seven years; after which her reason returned suddenly. One of the first questions she asked related to her needlework, though she had never alluded to it, so far as was recollected, during her illness. Another lady was liable to periodical paroxysms of delirium, which often attacked her so suddenly that in conversation she would stop in the middle of a story, or even of a sentence, and branch off into the subject of hallucination. On the return of her reason, she would resume the subject of her conversation on which she was engaged at the time of the attack, beginning exactly where she had left off, though she had never alluded to it during her delirium; and on the next attack of delirium she would resume the subject of hallucination With which she had been occupied at the conclusion of the former paroxysm. A similar thing may have occurred to Nebuchadnezzar. He was deprived of reason by a sudden voice from heaven. Nothing was more natural, or would be more in accordance with the laws respecting insanity, than that at the very instant when reason returned he should look up to the place from where the voice had seemed to come.

And mine understanding returned unto me - This shows that he regarded himself as having been a maniac, though doubtless he was ignorant of the manner in which he had been treated. It would seem from the narrative, and from the probabilities of the case, that he found himself driven out from his palace, herding with cattle, and in the deplorable condition in regard to personal appearance which he here describes. Seeing this in fact, and recollecting the prediction, he could not doubt that this was the way in which he had been treated during the period of his distressing malady.

And I blessed the Most High - For his recovery, and in an humble acknowledgment of his dependence. "The acts of praise here referred to are the suitable returns of a mind truly penitent, and deeply sensible of its faults and of its mercies." - Winkle.

And I praised and honored him - That is, I honored him by rendering thanks for his restoring mercy, by recognizing him as the true God, and by the acknowledging of the truth that he has a right to reign, and that his kingdom is over all.

That liveth for ever - He is the living God, as he is often styled, in contradistinction from all false gods - who have no life; and he lives forever in contradistinction to his creatures on earth, all of whom are destined to die. He will live when all on earth shall have died; he will live forever in the future, as he has lived forever in the past.

Whose dominion is an everlasting dominion - His empire extends through all time, and will continue while eternal ages roll away.

And his kingdom is from generation to generation - The generations of men change, and monarchs die. No human sovereign can extend his own power over the next generation, nor can he secure his authority in the person of his successors. But the dominion of God is unchanged, while the generations of men pass away; and when one disappears from the earth, he meets the next with the same claim to the right of sovereignty, with the same principles of government - carrying forward, through that and successive ages, the fulfillment of his great and glorious purposes.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
I blessed the most High A progress may be traced in Nebuchadnezzar's apprehension of the true God. (1) "God" is "a God of gods" [one amongst the national or tribal gods, but greater than they], and a "Lord Adonai", signifies "Master of kings", and a "revealer of secrets" (Dan 2:47). (2) He is still a Hebrew deity, but Master of angels, and a God who responds to faith (Dan 3:28). (3) Here (Dan 4:34); (Dan 4:35) the king rises into a true apprehension of God. Compare Darius, (Dan 6:25-27).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(4:31-34) Nebuchadnezzar's recovery, his restoration to his kingdom, and his thankful recognition of the Lord in heaven. The second part of the prophecy was also fulfilled. "At the end of the days," i.e., after the expiry of the seven times, Nebuchadnezzar lifted up his eyes to heaven, - the first sign of the return of human consciousness, from which, however, we are not to conclude, with Hitzig, that before this, in his madness, he went on all-fours like an ox. Nebuchadnezzar means in these words only to say that his first thought was a look to heaven, whence help came to him; cf. Psa 123:1. Then his understanding immediately returned to him. The first thought he entertained was to thank God, to praise Him as the ever-living One, and to recognise the eternity of His sway. Nebuchadnezzar acknowledges and praises God as the "ever-living One," because He had again given to him his life, which had been lost in his madness; cf. Daniel 6:27 (Dan 6:26). Daniel 4:31b (Dan 4:34) cf. with 3:33 (Dan 4:1). The eternity of the supremacy of God includes His omnipotence as opposed to the weakness of the inhabitants of earth. This eternity Nebuchadnezzar praises in v. 32 (v. 35) in words which remind us of the expressions of Isaiah; cf. with the first half of the verse, Isa 40:17; Isa 24:21; and with the second half of it, Isa 43:13. כּלה for כּלא, as not, as not existing. מחא בידהּ in the Pa., to strike on the hand, to hinder, derived from the custom of striking children on the hand in chastising them. The expression is common in the Targg. and in the Arabic. Daniel 4:33 (Dan 4:36) With the restoration of his understanding Nebuchadnezzar also regained his royal dignity and his throne. In order to intimate the inward connection between the return of reason and the restoration to his sovereignty, in this verse the first element of his restoration is repeated from v. 31 (Dan 4:34), and the second follows in connection with it in the simple manner of Semitic narrative, for which we in German (and English) use the closer connection: "when my understanding returned, then also my royal state and my glory returned." The passage beginning with וליקר is construed very differently by interpreters. Many co-ordinate מל ליקר with וזיוי מדרי, and then regard ליקר either as the nominative, "and then my kingly greatness, my glory and splendour, came to me again" (Hitzig), or unite וזיוי מדרי as the genitive with מלכוּתי: "and for the honour of my royalty, of my fame and my glory, it (my understanding) returned to me again" (v. Leng., Maur., Klief.). The first of these interpretations is grammatically inadmissible, since ל cannot be a sign of the genitive; the other is unnecessarily artificial. We agree with Rosenmller and Kranichfeld in regarding וזיוי מדרי as the subject of the passage. הדר [splendour, pomp] is the majestic appearance of the prince, which according to Oriental modes of conception showed itself in splendid dress; cf. Psa 110:3; Psa 29:2; Psa 96:9; Ch2 20:21. זיו, splendour (Dan 2:31), is the shining colour or freshness of the appearance, which is lost by terror, anxiety, or illness, as in Dan 5:6, Dan 5:9-10; Dan 7:28. ליקר as in Dan 4:27. In how far the return of the external dignified habitus was conducive to the honour of royalty, the king most fully shows in the second half of the verse, where he says that his counsellors again established him in his kingdom. The בּעא, to seek, does not naturally indicate that the king was suffered, during the period of his insanity, to wander about in the fields and forests without any supervision, as Bertholdt and Hitzig think; but it denotes the seeking for one towards whom a commission has to be discharged, as Dan 2:13; thus, here, the seeking in order that they might transfer to him again the government. The "counsellors and great men" are those who had carried on the government during his insanity. התקנת, on account of the accent. distinct., is Hophal pointed with Patach instead of Tsere, as the following הוּספת. If Nebuchadnezzar, after his restoration to the kingdom, attained to yet more רבוּ, greatness, than he had before, so he must have reigned yet a considerable time without our needing to suppose that he accomplished also great deeds. Daniel 4:34 (Dan 4:37) The manifesto closes with praise to God, the King of heaven, whose works are truth and righteousness, which show themselves in humbling the proud. קשׁוט corresponds to the Hebr. אמת, and דּין to the Hebr. משׁפּט. Nebuchadnezzar thus recognised the humiliation which he had experienced as a righteous punishment for his pride, without, however, being mindful of the divine grace which had been shown in mercy toward him; whence Calvin has drawn the conclusion that he was not brought to true heart-repentance.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

(4:31-34)

Nebuchadnezzar's recovery, his restoration to his kingdom, and his thankful recognition of the Lord in heaven.

The second part of the prophecy was also fulfilled. "At the end of the days," i.e., after the expiry of the seven times, Nebuchadnezzar lifted up his eyes to heaven, - the first sign of the return of human consciousness, from which, however, we are not to conclude, with Hitzig, that before this, in his madness, he went on all-fours like an ox. Nebuchadnezzar means in these words only to say that his first thought was a look to heaven, whence help came to him; cf. Psa 123:1. Then his understanding immediately returned to him. The first thought he entertained was to thank God, to praise Him as the ever-living One, and to recognise the eternity of His sway. Nebuchadnezzar acknowledges and praises God as the "ever-living One," because He had again given to him his life, which had been lost in his madness; cf. Daniel 6:27 (Dan 6:26).

Daniel 4:31b (Dan 4:34)

cf. with 3:33 (Dan 4:1). The eternity of the supremacy of God includes His omnipotence as opposed to the weakness of the inhabitants of earth. This eternity Nebuchadnezzar praises in v. 32 (v. 35) in words which remind us of the expressions of Isaiah; cf. with the first half of the verse, Isa 40:17; Isa 24:21; and with the second half of it, Isa 43:13. כּלה for כּלא, as not, as not existing. מחא בידהּ in the Pa., to strike on the hand, to hinder, derived from the custom of striking children on the hand in chastising them. The expression is common in the Targg. and in the Arabic.

Daniel 4:33 (Dan 4:36)

With the restoration of his understanding Nebuchadnezzar also regained his royal dignity and his throne. In order to intimate the inward connection between the return of reason and the restoration to his sovereignty, in this verse the first element of his restoration is repeated from v. 31 (Dan 4:34), and the second follows in connection with it in the simple manner of Semitic narrative, for which we in German (and English) use the closer connection: "when my understanding returned, then also my royal state and my glory returned." The passage beginning with וליקר is construed very differently by interpreters. Many co-ordinate מל ליקר with וזיוי מדרי, and then regard ליקר either as the nominative, "and then my kingly greatness, my glory and splendour, came to me again" (Hitzig), or unite וזיוי מדרי as the genitive with מלכוּתי: "and for the honour of my royalty, of my fame and my glory, it (my understanding) returned to me again" (v. Leng., Maur., Klief.). The first of these interpretations is grammatically inadmissible, since ל cannot be a sign of the genitive; the other is unnecessarily artificial. We agree with Rosenmller and Kranichfeld in regarding וזיוי מדרי as the subject of the passage. הדר [splendour, pomp] is the majestic appearance of the prince, which according to Oriental modes of conception showed itself in splendid dress; cf. Psa 110:3; Psa 29:2; Psa 96:9; Ch2 20:21. זיו, splendour (Dan 2:31), is the shining colour or freshness of the appearance, which is lost by terror, anxiety, or illness, as in Dan 5:6, Dan 5:9-10; Dan 7:28. ליקר as in Dan 4:27. In how far the return of the external dignified habitus was conducive to the honour of royalty, the king most fully shows in the second half of the verse, where he says that his counsellors again established him in his kingdom. The בּעא, to seek, does not naturally indicate that the king was suffered, during the period of his insanity, to wander about in the fields and forests without any supervision, as Bertholdt and Hitzig think; but it denotes the seeking for one towards whom a commission has to be discharged, as Dan 2:13; thus, here, the seeking in order that they might transfer to him again the government. The "counsellors and great men" are those who had carried on the government during his insanity. התקנת, on account of the accent. distinct., is Hophal pointed with Patach instead of Tsere, as the following הוּספת. If Nebuchadnezzar, after his restoration to the kingdom, attained to yet more רבוּ, greatness, than he had before, so he must have reigned yet a considerable time without our needing to suppose that he accomplished also great deeds.

Daniel 4:34 (Dan 4:37)

The manifesto closes with praise to God, the King of heaven, whose works are truth and righteousness, which show themselves in humbling the proud. קשׁוט corresponds to the Hebr. אמת, and דּין to the Hebr. משׁפּט. Nebuchadnezzar thus recognised the humiliation which he had experienced as a righteous punishment for his pride, without, however, being mindful of the divine grace which had been shown in mercy toward him; whence Calvin has drawn the conclusion that he was not brought to true heart-repentance.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Mine understanding returned - God shined upon his soul, and gave him understanding to consider his sad state, and the causes of it. And honoured him - By prayer and praise, adoring the justice and mercy of God, giving God the glory of his sovereignty and unchangeableness.

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¹⁸ And [2532] when he [846] was come [1684] into [1519] the ship [4143], he that had been possessed with the devil [1139] prayed [3870] him [846] that [2443] he might be [5600] with [3326] him [846].
¹⁹ Howbeit [1161] Jesus [2424] suffered [863] him [846] not [3756], but [235] saith [3004] unto him [846], Go [5217] home [1519] [3624] [4675] to [4314] thy friends [4674], and [2532] tell [312] them [846] how great things [3745] the Lord [2962] hath done [4160] for thee [4671], and [2532] hath had compassion [1653] on thee [4571].

¹⁵ And [2532] they come [2064] to [4314] Jesus [2424], and [2532] see [2334] him that was possessed with the devil [1139], and had [2192] the legion [3003], sitting [2521], and [2532] clothed [2439], and [2532] in his right mind [4993]: and [2532] they were afraid [5399].

¹⁴ I will pay [07999] my vows [05088] unto the LORD [03068] now in the presence of all his people [05971].

¹² What shall I render [07725] unto the LORD [03068] for all his benefits [08408] toward me?

¹³ For the people [05971] turneth [07725] not unto him that smiteth [05221] them, neither do they seek [01875] the LORD [03068] of hosts [06635].

⁴ Then I said [0559], I am cast out [01644] of thy sight [05869]; yet I will look [05027] again [03254] toward thy holy [06944] temple [01964].

¹ Then Jonah [03124] prayed [06419] unto the LORD [03068] his God [0430] out of the fish's [01710] belly [04578],
² And said [0559], I cried [07121] by reason of mine affliction [06869] unto the LORD [03068], and he heard [06030] me; out of the belly [0990] of hell [07585] cried [07768] I, and thou heardest [08085] my voice [06963].

³¹ While [05751] the word [04406] was in the king's [04430] mouth [06433], there fell [05308] a voice [07032] from [04481] heaven [08065], saying, O king [04430] Nebuchadnezzar [05020], to thee it is spoken [0560]; The kingdom [04437] is departed [05709] from [04481] thee.

²⁵ Then [0116] king [04430] Darius [01868] wrote [03790] unto all [03606] people [05972], nations [0524], and languages [03961], that dwell [01753] in all [03606] the earth [0772]; Peace [08001] be multiplied [07680] unto you.
²⁶ I [04481] [06925] make [07761] a decree [02942], That in every [03606] dominion [07985] of my kingdom [04437] men tremble [01934] [02112] and fear [01763] before [04481] [06925] the God [0426] of Daniel [01841]: for he is the living [02417] God [0426], and stedfast [07011] for ever [05957], and his kingdom [04437] that which shall not [03809] be destroyed [02255], and his dominion [07985] shall be even unto [05705] the end [05491].
²⁷ He delivereth [07804] and rescueth [05338], and he worketh [05648] signs [0852] and wonders [08540] in heaven [08065] and in earth [0772], who hath delivered [07804] Daniel [01841] from [04481] the power [03028] of the lions [0744].

³⁵ And all [03606] the inhabitants [01753] of the earth [0772] are reputed [02804] as nothing [03809]: and he doeth [05648] according to his will [06634] in the army [02429] of heaven [08065], and among the inhabitants [01753] of the earth [0772]: and none [03809] can [0383] stay [04223] his hand [03028], or say [0560] unto him, What [04101] doest [05648] thou?

³⁴ And at the end [07118] of the days [03118] I [0576] Nebuchadnezzar [05020] lifted up [05191] mine eyes [05870] unto heaven [08065], and mine understanding [04486] returned [08421] unto me [05922], and I blessed [01289] the most High [05943], and I praised [07624] and honoured [01922] him that liveth [02417] for ever [05957], whose dominion [07985] is an everlasting [05957] dominion [07985], and his kingdom [04437] is from [05974] generation [01859] to generation [01859]:

²⁸ Then Nebuchadnezzar [05020] spake [06032], and said [0560], Blessed [01289] be the God [0426] of Shadrach [07715], Meshach [04336], and Abednego [05665], who hath sent [07972] his angel [04398], and delivered [07804] his servants [05649] that trusted [07365] in him [05922], and have changed [08133] the king's [04430] word [04406], and yielded [03052] their bodies [01655], that they might not [03809] serve [06399] nor [03809] worship [05457] any [03606] god [0426], except [03861] their own God [0426].

⁴⁷ The king [04430] answered [06032] unto Daniel [01841], and said [0560], Of [04481] a truth [07187] it is, that [01768] your God [0426] is a God [0426] of gods [0426], and a Lord [04756] of kings [04430], and a revealer [01541] of secrets [07328], seeing thou couldest [03202] reveal [01541] this [01836] secret [07328].

³⁷ Now [03705] I [0576] Nebuchadnezzar [05020] praise [07624] and extol [07313] and honour [01922] the King [04430] of heaven [08065], all [03606] whose works [04567] are truth [07187], and his ways [0735] judgment [01780]: and those that walk [01981] in pride [01467] he is able [03202] to abase [08214].

¹³ And the decree [01882] went forth [05312] that the wise [02445] men should be slain [06992]; and they sought [01156] Daniel [01841] and his fellows [02269] to be slain [06992].

²⁷ Wherefore [03861], O king [04430], let my counsel [04431] be acceptable [08232] unto thee [05922], and break off [06562] thy sins [02408] by righteousness [06665], and thine iniquities [05758] by shewing mercy [02604] to the poor [06033]; if [02006] it may be [01934] a lengthening [0754] of thy tranquillity [07963].

²⁸ Hitherto [05705] [03542] is the end [05491] of the matter [04406]. As for me [0576] Daniel [01841], my cogitations [07476] much [07690] troubled [0927] me, and my countenance [02122] changed [08133] in me [05922]: but I kept [05202] the matter [04406] in my heart [03821].

⁹ Then [0116] was king [04430] Belshazzar [01113] greatly [07690] troubled [0927], and his countenance [02122] was changed [08133] in him [05922], and his lords [07261] were astonied [07672].
¹⁰ Now the queen [04433], by reason [06903] of the words [04406] of the king [04430] and his lords [07261], came [05954] into the banquet [04961] house [01005]: and the queen [04433] spake [06032] and said [0560], O king [04430], live [02418] for ever [05957]: let not [0409] thy thoughts [07476] trouble [0927] thee, nor let thy countenance [02122] be changed [08133]:

⁶ Then [0116] the king's [04430] countenance [02122] was changed [08133], and his thoughts [07476] troubled [0927] him, so that the joints [07001] of his loins [02783] were loosed [08271], and his knees [0755] smote [05368] one [01668] against another [01668].

³¹ Thou [0607], O king [04430], sawest [01934] [02370], and behold [0431] a great [02298] [07690] image [06755]. This [01797] great [07229] image [06755], whose brightness [02122] was excellent [03493], stood [06966] before [06903] thee; and the form [07299] thereof was terrible [01763].

²¹ And when he had consulted [03289] with the people [05971], he appointed [05975] singers [07891] unto the LORD [03068], and that should praise [01984] the beauty [01927] of holiness [06944], as they went out [03318] before [06440] the army [02502], and to say [0559], Praise [03034] the LORD [03068]; for his mercy [02617] endureth for ever [05769].

⁹ O worship [07812] the LORD [03068] in the beauty [01927] of holiness [06944]: fear [02342] before [06440] him, all the earth [0776].

² Give [03051] unto the LORD [03068] the glory [03519] due unto his name [08034]; worship [07812] the LORD [03068] in the beauty [01927] of holiness [06944].

³ Thy people [05971] shall be willing [05071] in the day [03117] of thy power [02428], in the beauties [01926] of holiness [06944] from the womb [07358] of the morning [04891]: thou hast the dew [02919] of thy youth [03208].

³⁶ At the same time [02166] my reason [04486] returned [08421] unto me [05922]; and for the glory [03367] of my kingdom [04437], mine honour [01923] and brightness [02122] returned [08421] unto me [05922]; and my counsellors [01907] and my lords [07261] sought [01156] unto me [05922]; and I was established [08627] in my kingdom [04437], and excellent [03493] majesty [07238] was added [03255] unto me.

¹³ Yea, before the day [03117] was I am he; and there is none that can deliver [05337] out of my hand [03027]: I will work [06466], and who shall let [07725] it?

²¹ And it shall come to pass in that day [03117], that the LORD [03068] shall punish [06485] the host [06635] of the high ones [04791] that are on high [04791], and the kings [04428] of the earth [0127] upon the earth [0127].

¹⁷ All nations [01471] before him are as nothing; and they are counted [02803] to him less than nothing [0657], and vanity [08414].

¹ Nebuchadnezzar [05020] the king [04430], unto all [03606] people [05972], nations [0524], and languages [03961], that dwell [01753] in all [03606] the earth [0772]; Peace [08001] be multiplied [07680] unto you.

²⁶ I [04481] [06925] make [07761] a decree [02942], That in every [03606] dominion [07985] of my kingdom [04437] men tremble [01934] [02112] and fear [01763] before [04481] [06925] the God [0426] of Daniel [01841]: for he is the living [02417] God [0426], and stedfast [07011] for ever [05957], and his kingdom [04437] that which shall not [03809] be destroyed [02255], and his dominion [07985] shall be even unto [05705] the end [05491].

¹ A Song [07892] of degrees [04609]. Unto thee lift I up [05375] mine eyes [05869], O thou that dwellest [03427] in the heavens [08064].