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 explained by the supposition that Nebuchadnezzar had heard these thoughts and words in a conference on the matter with Daniel, and had appropriated them to himself, cannot be adduced against the genuineness of the edict, but only shows this much, that in the composition of it Nebuchadnezzar had made use of the pen of Daniel, whereby the praise of God received a fuller expression than Nebuchadnezzar would have given to it. For in the whole narrative of the event the peculiar heathen conceptions of the Chaldean king so naturally present themselves before us, that beyond question we read the very words used by Nebuchadnezzar himself. Then it has been found in the highest degree strange that Nebuchadnezzar himself should have published to his people an account of his madness, instead of doing all to make this sad history forgotten. But, notwithstanding that the views of the ancients regarding madness were different from ours, we must say, with Klief. and others, on the contrary, that “publicity in such a case was better than concealment; the matter, besides, being certainly known, could not be made either better or worse by being made public. Nebuchadnezzar wishes to publish, not his madness, but the help which God had imparted to him; and that he did this openly does honour indeed to his magnanimous character.” But the principal argument against the historical veracity of the occurrence is derived from the consideration that no mention is anywhere else made of he seven years' madness, an event which certainly could not but introduce very important changes and complications into the Babylonian kingdom. It is true that the Hebrew history does not at all refer to the later years of Nebuchadnezzar's reign, though it extends, Jer 52:31, to a period later than these times, and should, without doubt, give as much prominence to such a divine judgment against this enemy as to the fate of Sennacherib (2Ki 19:37) (Hitz.). But the brief notice, Jer 52:31, that king Jehoiachin, thirty-seven years after his deportation, was delivered from prison by Evilmerodach when he became king, afforded no opportunity to speak of Nebuchadnezzar's madness, which for a time rendered him incapable of conducting the affairs of government, but did not cause his death. And the reference to the murder of Sennacherib proves nothing regarding it, because, according to the view of Jeremiah and the biblical historians, Nebuchadnezzar occupied an altogether different relation to the theocracy from that of Sennacherib. Nebuchadnezzar appeared not as an arch-enemy, but as the servant of Jehovah he