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 (Dan 4:34), Dan 7:14, Dan 7:18, and is met with also in Psa 145:13, which bears the name of David; while the rendering of עם־דּר, from generation to generation, i.e., as long as generations exist, agrees with Psa 72:5.

Verse 4
Dan 4:4 (Hebrew_Bible_4:1) With Daniel 4:1 (v. 4) Nebuchadnezzar begins the narration of his wonderful experience. When he was at rest in his palace and prospering, he had a dream as he lay upon his bed which made him afraid and perplexed. שׁלה, quiet, in undisturbed, secure prosperity. רענן, properly growing green, of the fresh, vigorous growth of a tree, to which the happiness and prosperity of men are often compared; e.g., in Ps. 52:10 (8), Psa 92:12 (10). Here plainly the word is chosen with reference to the tree which had been seen in the dream. From this description of his prosperity it appears that after his victories Nebuchadnezzar enjoyed the fruit of his exploits, was firmly established on his throne, and, as appears from v. 26 (Dan 4:29)f., a year after his dream could look with pleasure and pride on the completion of his splendid buildings in Babylon; and therefore this event belongs to the last half of his reign.

Verse 5
Dan 4:5 (Hebrew_Bible_4:2) While in this state of security and peace, he was alarmed by a dream. The abrupt manner in which the matter is here introduced well illustrates the unexpected suddenness of the even itself. הרהרין, thoughts, from הרהר, to think, to meditate; in the Mishna and in Syr. images of the imagination; here, images in a dream. The words משׁכּבי על הרהרין are more properly taken as a passage by themselves with the verb, I had (I saw), supplied, than connected with the following noun to יבהלנּני. Regarding ראשׁי חזוי see under Dan 2:28. On this matter Chr. B. Michaelis has well remarked: ”Licet somnii interpretationem nondum intelligeret, tamen sensit, infortunium sibi isthoc somnio portendi.”

Verses 6-9
Dan 4:6-9 (Hebrew_Bible_4:3-6) Therefore Nebuchadnezzar commanded the wise men of Babylon (Dan 2:2) to be called to him, that they might interpret to him the dream. But they could not do so, although on this occasion he only asked them to give the interpretation, and not, as in Dan 2:2, at the same time the dream itself. Instead of the Kethiv עללין, the Keri here and at Dan 5:8 gives the contracted form עלּין, which became possible only by the shortening of, as in חשׁחן Dan 3:16. The form אחרין is differently explained; apparently it must be the ''plur. masc. instead of אחרן, and אחרין עד, to the last, a circumlocution of the adverb at last''. That אחרין means posterus, and אחרן alius, Hitzig has not yet furnished the proof. The question, wherefore Daniel came only when the Chaldean wise men could not interpret the dream, is