Daniel 4

Nebuchadnezzar, by William Blake

Daniel 4, the madness of Nebuchadnezzar (the fourth chapter of the Bible's Book of Daniel) tells how King Nebuchadnezzar learns the lesson of God's sovereignty, "who is able to bring low those who walk in pride." Nebuchadnezzar dreams of a great tree that shelters the whole world, but in his dream an angelic "watcher" appears and decrees that the tree must be cut down and that for seven years he, Nebuchadnezzar, will have his human mind taken away and will eat grass like an ox. This comes to pass, and at the end of his punishment Nebuchadnezzar praises God. (Daniel's role is to interpret the dream for the king).[1]

The message of Nebuchadnezzar's madness is that all earthly power, including that of kings, is subordinate to the power of God.[2] It forms a contrasting pair with chapter 5: Nebuchadnezzar learns that God alone controls the world and is restored to his kingdom, while Belshazzar fails to learn from Nebuchadnezzar's example and has his kingdom taken from him and given to the Medes and Persians.[3]

Summary

(Summary of Daniel 4 based on the translation of C.L. Seow in his commentary on Daniel)[1]

Nebuchadnezzar, King of Babylon, addresses a letter "to all peoples, nations and languages that live throughout the earth" telling them he will recount the "signs and wonders" that the Most High God has worked for me."

Nebuchadnezzar was living in his palace in peace and prosperity when he had a strange dream that troubled him. None of his diviners and magicians were able to explain it for him, and he called for Daniel, chief of all his wise men. This is the dream: The king saw a great tree at the centre of the earth, its top touching heaven, visible to the ends of the earth, and providing food and shelter to all the creatures of the world. As the king watched he saw a "holy watcher" come from heaven and call for the tree to be cut down and his human mind changed to that of a beast for seven "times". This sentence "is rendered by decree of the watchers ... in order that all who live may know that the Most High is sovereign over the kingdom of mortals..."

Daniel explains: the king himself is the tree, and by the decree of God he will lose his human mind for the mind of an animal, and live with wild animals and eat grass like an ox. This came to pass, until at the end of the seven years Nebuchadnezzar had his human mind and his kingdom were restored. The letter concludes with Nebuchadnezzar's praise of God, for "all his works are truth, and his ways are justice, and he is able to bring low those who walk in pride."

Composition and structure

Daniel 4's place in the book of Daniel

It is generally accepted that the Book of Daniel originated as a collection of folktales among the Jewish community in Babylon and Mesopotamia in the Persian and early Hellenistic periods (5th to 3rd centuries BCE), expanded in the Maccabean era (mid-2nd century) by the visions in chapters 7–12.[4] Modern scholarship agrees that Daniel is a legendary figure;[5] it is possible that this name was chosen for the hero of the book because of his reputation as a wise seer in Hebrew tradition.[6] The tales are in the voice of an anonymous narrator, except for chapter 4 which is in the form of a letter from king Nebuchadnezzar.[7] Chapters 2–7 are in the form of a chiasmus, a poetic structure in which the main point or message of a passage is placed in the centre and framed by further repetitions on either side:[8]

  • A. (2:4b-49) – A dream of four kingdoms replaced by a fifth
    • B. (3:1–30) – Daniel's three friends in the fiery furnace
      • C. (4:1–37) – Daniel interprets a dream for Nebuchadnezzar (the madness of Nebuchadnezzar)
      • C'. (5:1–31) – Daniel interprets the handwriting on the wall for Belshazzar
    • B'. (6:1–28) – Daniel in the lions' den
  • A'. (7:1–28) – A vision of four world kingdoms replaced by a fifth

Structure

The chapter opens with an introduction typical of Aramaic letters of the post-exilic period ("King Nebuchadnezzar to all peoples, nations and languages...May you have abundant peace!").[9] Jewish bibles, and some Christian ones, attach this to the end of chapter 3, so that Nebuchadnezzar's letter concerns the events of chapter 3 (the Fiery Furnace) instead of his madness. This is no more than an accidental result of the fact that chapter divisions were only introduced in the 13th century, and given that chapter 4 is in Nebuchadnezzar's voice, the attachment to this chapter seems the most fitting choice.[10] This is followed by the dream, Daniel's interpretation, the sentence, the king's recovery, and a final doxology in which the king repeats his praise of God.[11]

Daniel 4 and the Prayer of Nabonidus

The Prayer of Nabonidus is a fragmentary story from the Dead Sea Scrolls (scroll 4QPrNab) with close parallels to Daniel 4. Told in the first person by King Nabonidus of Babylon (reigned 556–539 BCE), it tells how he was smitten by an inflammation for seven years while in the oasis-city of Tayma, in north-western Arabia, and how a Jewish seer explains to him that this is because he is an idol-worshiper. Another passage, extremely fragmented, apparently introduces a dream narrative. The parallels with the history of Nabonidus are extremely close, and while Daniel 4 is not based on the Prayer it is likely that it is a variant of an original Jewish story in which Nabonidus, and not Nebuchadnezzar, was the king.[12]

Genre and themes

Daniel 4 is a legend set in the royal court, like the other tales of chapters 1–6.[13] The theme is the relationship between heavenly and earthly power: the king's power on earth is not denied, but it is subordinate to the power of God.[2] Chapters 4 and 5 contrast Nebuchadnezzar, who learns his lesson when humbled by God, and Belshazzar, who learns nothing from Nebuchadnezzar's example and blasphemes against God, who then gives his kingdom to the Medes and Persians.[3]

Interpretation

The "holy watcher" and the heavenly council

In Nebuchadnezzar's dream a "holy watcher" descends from heaven to pronounce sentence on tree and king. This is the sole instance of this phrase in the Old Testament, although it echoes the frequent descriptions of God's watchfulness. The watcher's commands to cut down the tree (i.e., Nebuchadnezzar) and strip it are issued, presumably, to the divine beings who carry out God's will.[14]

Symbolic imagery: the tree and the beast

Daniel 4's tree parallels the similar image in Ezekiel 31, where the pharaoh of Egypt is compared to a mighty tree towering above all others with its top in the clouds, a symbol of human arrogance about to be cut down. The metaphor then switches to depict Nebuchadnezzar as a beast dependent on grace for its survival until he learns humility before God. Possibly significantly, the king is restored when he "lifts up" his eyes to heaven.[15]

References

Citations

  1. 1 2 Seow 2003, pp. 61–63.
  2. 1 2 Seow 2003, pp. 64–65.
  3. 1 2 Albertz 2001, p. 178.
  4. ↑ Collins 1984, pp. 29, 34–35.
  5. ↑ Collins 1984, p. 28.
  6. ↑ Redditt 2008, pp. 176–177, 180.
  7. ↑ Wesselius 2002, p. 295.
  8. ↑ Redditt 2009, p. 177.
  9. ↑ Seow 2003, p. 65.
  10. ↑ Seow 2003, pp. 63–64.
  11. ↑ Collins 1984, pp. 59–60.
  12. ↑ Collins 1984, pp. 62–63.
  13. ↑ Collins 1984, p. 62.
  14. ↑ Seow 2013, pp. 67–68.
  15. ↑ Seow 2013, pp. 70–72.

Bibliography

  • Bandstra, Barry L. (2008). Reading the Old Testament: An Introduction to the Hebrew Bible. Wadsworth Publishing Company. ISBN 0495391050.
  • Beckwith, Carl L. (2012). Ezekiel, Daniel. IVP Academic. ISBN 9780830829620.
  • Boyer, Paul S. (1992). When Time Shall Be No More: Prophecy Belief in Modern American Culture. Harvard University Press. ISBN 0-674-95129-8.
  • Brettler, Mark Zvi (2005). How To Read the Bible. Jewish Publication Society. ISBN 9780827610019.
  • Carroll, John T. (2000). "Eschatology". In Freedman, David Noel; Myers, Allen C. Eerdmans Dictionary of the Bible. Eerdmans. ISBN 9789053565032.
  • Cohn, Shaye J.D. (2006). From the Maccabees to the Mishnah. Westminster John Knox Press. ISBN 9780664227432.
  • Collins, John J. (1984). Daniel: With an Introduction to Apocalyptic Literature. Eerdmans. ISBN 9780802800206.
  • Collins, John J. (1998). The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature. Eerdmans. ISBN 9780802843715.
  • Collins, John J. (2001). "Current Issues in the Study of Daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron. The Book of Daniel: Composition and Reception. I. BRILL. ISBN 9004116753.
  • Collins, John J. (2003). "From Prophecy to Apocalypticism: The Expectation of the End". In McGinn, Bernard; Collins, John J.; Stein, Stephen J. The Continuum History of Apocalypticism. Continuum. ISBN 9780826415202.
  • Coogan, Michael (2009). A Brief Introduction to the Old Testament. Oxford: Oxford University Press. p. 400.
  • Crawford, Sidnie White (2000). "Apocalyptic". In Freedman, David Noel; Myers, Allen C. Eerdmans Dictionary of the Bible. Eerdmans. ISBN 9789053565032.
  • Davidson, Robert (1993). "Jeremiah, Book of". In Metzger, Bruce M.; Coogan, Michael D. The Oxford Companion to the Bible. Oxford University Press. ISBN 9780199743919.
  • Davies, Philip R. (2001). "The Scribal School of Daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron. The Book of Daniel: Composition and Reception. I. BRILL. ISBN 9004116753.
  • Davies, Philip (2006). "Apocalyptic". In Rogerson, J. W.; Lieu, Judith M. The Oxford Handbook of Biblical Studies. Oxford Handbooks Online. ISBN 9780199254255.
  • DeChant, Dell (2009). "Apocalyptic Communities". In Neusner, Jacob. World Religions in America: An Introduction. Westminster John Knox Press. ISBN 9781611640472.
  • Doukhan, Jacques (2000). Secrets of Daniel: wisdom and dreams of a Jewish prince in exile. Review and Herald Pub Assoc. ISBN 9780828014243.
  • Dunn, James D.G. (2002). "The Danilic Son of Man in the New Testament". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron. The Book of Daniel: Composition and Reception. BRILL. ISBN 0391041282.
  • Froom, Le Roy Edwin (1950). Early Church Exposition, Subsequent Deflections, and Medieval Revival. The Prophetic Faith of our Fathers: The Historical Development of Prophetic Interpretation. 1. The Review and Herald Publishing Association. p. 1006.
  • Froom, Le Roy Edwin (1948). Pre-Reformation and Reformation Restoration, and Second Departure. The Prophetic Faith of our Fathers: The Historical Development of Prophetic Interpretation. 2. The Review and Herald Publishing Association. p. 863.
  • Froom, Le Roy Edwin (1946). PART I, Colonial and Early National American Exposition. PART II, Old World Nineteenth Century Advent Awakening. The Prophetic Faith of our Fathers: The Historical Development of Prophetic Interpretation. 3. The Review and Herald Publishing Association. p. 802.
  • Gallagher, Eugene V. (2011). "Millennialism, Scripture, and Tradition". In Wessinger, Catherine. The Oxford Handbook of Millennialism. Oxford University Press. ISBN 9780195301052.
  • Goldingay, John J. (2002). "Daniel in the Context of OT Theology". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron. The Book of Daniel: Composition and Reception. II. BRILL.
  • Grabbe, Lester L. (2010). An Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel, and Jesus. Continuum.
  • Grabbe, Lester L. (2002). Judaic Religion in the Second Temple Period: Belief and Practice from the Exile to Yavneh. Routledge.
  • Grabbe, Lester L. (2002). "A Dan(iel) For All Seasons". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron. The Book of Daniel: Composition and Reception. BRILL.
  • Hammer, Raymond (1976). The Book of Daniel. Cambridge University Press.
  • Harrington, Daniel J. (1999). Invitation to the Apocrypha. Eerdmans.
  • Hill, Andrew E. (2009). "Daniel-Malachi". In Longman, Tremper; Garland, David E. The Expositor's Bible Commentary. 8. Zondervan.
  • Hill, Charles E. (2000). "Antichrist". In Freedman, David Noel; Myers, Allen C. Eerdmans Dictionary of the Bible. Eerdmans.
  • Holbrook, Frank B. (1986). The Seventy Weeks, Leviticus, and the Nature of Prophecy (Volume 3 of Daniel and Revelation Committee Series ed.). Biblical Research Institute, General Conference of Seventh-day Adventists. ISBN 0925675024.
  • Horsley, Richard A. (2007). Scribes, Visionaries, and the Politics of Second Temple Judea. Presbyterian Publishing Corp.
  • Knibb, Michael (2009). Essays on the Book of Enoch and Other Early Jewish Texts and Traditions. BRILL.
  • Knibb, Michael (2002). "The Book of Daniel in its Context". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron. The Book of Daniel: Composition and Reception. BRILL.
  • Koch, Klaus (2002). "Stages in the Canonization of the Book of daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron. The Book of Daniel: Composition and Reception. BRILL.
  • Kratz, Reinhard (2002). "The Visions of Daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron. The Book of Daniel: Composition and Reception. BRILL.
  • Levine, Amy-Jill (2010). "Daniel". In Coogan, Michael D.; Brettler, Marc Z.; Newsom, Carol A. The new Oxford annotated Bible with the Apocryphal/Deuterocanonical books : New Revised Standard Version. Oxford University Press.
  • Lucas, Ernest C. (2005). "Daniel, Book of". In Vanhoozer, Kevin J.; Bartholomew, Craig G.; Treier, Daniel J. Dictionary for Theological Interpretation of the Bible. Baker Academic.
  • Mangano, Mark (2001). Esther & Daniel. College Press.
  • Matthews, Victor H.; Moyer, James C. (2012). The Old Testament: Text and Context. Baker Books.
  • Nelson, William (2013). Daniel. Baker Books.
  • Newsom, Carol A.; Breed, Brennan W. (2014). Daniel: A Commentary. Presbyterian Publishing Corp.
  • Nichol, F., ed. (1954). "chronology chart". SDA Bible Commentary. pp. 326–327.
  • Niskanen, Paul (2004). The Human and the Divine in History: Herodotus and the Book of Daniel. Continuum.
  • Pasachoff, Naomi E.; Littman, Robert J. (2005). A Concise History of the Jewish People. Rowman & Littlefield.
  • Portier-Young, Anathea E. (2013). Apocalypse Against Empire: Theologies of Resistance in Early Judaism. Eerdmans. ISBN 9780802837110.
  • Provan, Iain (2003). "Daniel". In Dunn, James D. G.; Rogerson, John William. Eerdmans Commentary on the Bible. Eerdmans. ISBN 9780802837110.
  • Redditt, Paul L. (2009). Introduction to the Prophets. Eerdmans.
  • Reid, Stephen Breck (2000). "Daniel, Book of". In Freedman, David Noel; Myers, Allen C. Eerdmans Dictionary of the Bible. Eerdmans. ISBN 9789053565032.
  • Rowland, Christopher (2007). "Apocalyptic Literature". In Hass, Andrew; Jasper, David; Jay, Elisabeth. The Oxford Handbook of English Literature and Theology. Oxford University Press. ISBN 9780199271979.
  • Ryken,, Leland; Wilhoit, Jim; Longman, Tremper (1998). Dictionary of Biblical Imagery. InterVarsity Press. ISBN 9780830867332.
  • Sacchi, Paolo (2004). The History of the Second Temple Period. Continuum. ISBN 9780567044501.
  • Schwartz, Daniel R. (1992). Studies in the Jewish Background of Christianity. Mohr Siebeck. ISBN 9783161457982.
  • Seow, C.L. (2003). Daniel. Westminster John Knox Press. ISBN 9780664256753.
  • Schiffman, Lawrence H. (1991). From Text to Tradition: A History of Second Temple and Rabbinic Judaism. KTAV Publishing House. ISBN 9780881253726.
  • Spencer, Richard A. (2002). "Additions to Daniel". In Mills, Watson E.; Wilson, Richard F. The Deuterocanonicals/Apocrypha. Mercer University Press. ISBN 9780865545106.
  • Towner, W. Sibley (1993). "Daniel". In Coogan, Michael D.; Metzger, Bruce M. The Oxford Companion to the Bible. Oxford University Press. ISBN 9780199743919.
  • Towner, W. Sibley (1984). Daniel. Westminster John Knox Press. ISBN 9780664237561.
  • VanderKam, James C. (2010). The Dead Sea Scrolls Today. Eerdmans. ISBN 9780802864352.
  • VanderKam, James C.; Flint, Peter (2013). The meaning of the Dead Sea scrolls: their significance for understanding the Bible, Judaism, Jesus, and Christianity. HarperCollins. ISBN 9780062243300.
  • Weber, Timothy P. (2007). "Millennialism". In Walls, Jerry L. The Oxford Handbook of Eschatology. Oxford University Press. ISBN 9780199742486.
  • Wesselius, Jan-Wim (2002). "The Writing of Daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron. The Book of Daniel: Composition and Reception. BRILL. ISBN 0391041282.
  • Hoehner, Harold W. (1978). Chronological aspects of the life of Christ ([5th print.] ed.). Grand Rapids: Zondervan. p. 115. ISBN 9780310262114.
  • Montgomery, James A (1927). A Critical and Exegetical Commentary on the Book of Daniel (BiblioBazaar, 2010 Reprint ed.). Edinburgh: T & T Clark. pp. 372–404. ISBN 9781176278707.
  • Walvoord, A commentary by John F. (1989). Daniel: the key to prophetic revelation (Moody Paperback ed.). Chicago: Moody Press. ISBN 9780802417534.
This article is issued from Wikipedia. The text is licensed under Creative Commons - Attribution - Sharealike. Additional terms may apply for the media files.