Daniel 4:35

Svenska Bibel

span data-lang="swe" data-trans="sve" data-ref="dan.4.1" class="versetxt"> Jag, Nebukadnessar, satt i god ro i mitt hus och levde lycklig i mitt palats. Då hade jag en dröm som förskräckte mig; jag ängslades genom drömbilder på mitt läger och genom en syn som jag såg. Därför gav jag befallning att man skulle hämta alla de vise i Babel till mig, för att de skulle säga mig drömmens uttydning. Så kommo nu spåmännen, besvärjarna, kaldéerna och stjärntydarna, och jag förtäljde drömmen för dem, men de kunde icke säga mig dess uttydning. Slutligen kom ock Daniel inför mig, han som hade fått namnet Beltesassar efter min guds namn, och i vilken heliga gudars ande är; och jag förtäljde drömmen för honom sålunda: »Beltesassar, du som är den överste bland spåmännen, du om vilken jag vet att heliga gudars ande är i dig, och att ingen hemlighet är dig för svår, säg mig vad jag såg i min dröm, och vad den betyder. Detta var den syn jag hade på mitt läger: Jag såg i min syn ett träd stå mitt på jorden, och det var mycket högt. Ja, stort och väldigt var trädet, och så högt att det räckte upp till himmelen och syntes allt intill jordens ända. Dess lövverk var skönt, och de bar mycken frukt, så att det hade föda åt alla. Markens djur funno skugga därunder, och himmelens fåglar bodde på dess grenar, och allt kött hade sin föda därav. Vidare såg jag, i den syn jag hade på mitt läger, huru en helig ängel steg ned från himmelen. Han ropade med hög röst och sade: 'Huggen ned trädet och skären av dess grenar, riven bort dess lövverk och förströn dess frukt, så att djuren som ligga därunder fara sin väg och fåglarna flyga bort ifrån dess grenar. Dock må stubben med rötterna lämnas kvar i jorden, bunden med kedjor av järn och koppar, bland markens gräs; av himmelens dagg skall han vätas och hava sin lott med djuren bland markens örter. Hans hjärta skall förvandlas, så att det icke mer är en människas, och ett djurs hjärta skall givas åt honom, och sju tider skola så gå fram över honom. Så är det förordnat genom änglarnas rådslut, och så är det befallt om denna sak av de heliga, för att de levande skola besinna att den Högste råder över människors riken och giver dem åt vem han vill, ja, upphöjer den lägste bland människor till att härska över dem.' Sådan var den dröm som jag, konung Nebukadnessar, hade. Och du, Beltesassar, må nu säga uttydningen; ty ingen av de vise i mitt rike kan säga mig uttydningen, men du kan det väl, ty heliga gudars ande är i dig.» Då stod Daniel, som också hade namnet Beltesassar, en stund häpen, uppfylld av oroliga tankar. Men konungen tog åter till orda och sade: »Beltesassar, låt icke drömmen och vad den betyder förskräcka dig. Beltesassar svarade och sade: »Min herre, o att drömmen gällde dem som hata dig, och dess betydelse dina fiender! Trädet som du såg, vilket var så stort och väldigt och så högt att det räckte upp till himmelen och syntes över hela jorden, och som hade ett så skönt lövverk och bar mycken frukt, så att det hade föda åt alla, trädet under vilket markens djur bodde, och på vars grenar himmelens fåglar hade sina nästen, det är du själv, o konung, du som har blivit så stor och väldig, du vilkens storhet har vuxit, till dess att den har nått upp till himmelen, och vilkens välde sträcker sig till jordens ända. Men att konungen såg en helig ängel stiga ned från himmelen, vilken sade: 'Huggen ned trädet och förstören det; dock må stubben med rötterna lämnas kvar i jorden, bunden med kedjor av järn och koppar, bland markens gräs; av himmelens dagg skall han vätas och hava sin lott med markens djur, till dess att sju tider hava gått fram över honom', detta betyder följande, o konung, och detta är den Högstes rådslut, som har drabbat min herre konungen: Du skall bliva utstött från människorna och nödgas bo ibland markens djur och äta gräs såsom en oxe och vätas av himmelens dagg; och sju tider skola så gå fram över dig, till dess du besinnar att den Högste råder över människors riken och giver dem åt vem han vill. Men att det befalldes att trädets stubbe med rötterna skulle lämnas kvar, det betyder att du skall återfå ditt rike, när du har besinnat att det är himmelen som har makten. Därför, o konung, må du låta mitt råd täckas dig: gör dig fri ifrån dina synder genom att göra gott, och ifrån dina missgärningar genom att öva barmhärtighet mot de fattiga, om till äventyrs din lycka så kunde bliva beståndande.» Allt detta drabbade också konung Nebukadnessar. Tolv månader därefter, när konungen en gång gick omkring på taket av det kungliga palatset i Babel, hov han upp sin röst och sade: »Se, detta är det stora Babel, som jag har byggt upp till ett konungasäte genom min väldiga makt, min härlighet till ära!» Medan ordet ännu var i konungens mun, kom en röst från himmelen: »Dig, konung Nebukadnessar, vare det sagt: Ditt rike har blivit taget ifrån dig; du skall bliva utstött från människorna och nödgas bo ibland markens djur och äta gräs såsom en oxe; och sju tider skola så gå fram över dig, till dess du besinnar att den Högste råder över människors riken och giver dem åt vem han vill.» I samma stund gick det ordet i fullbordan på Nebukadnessar; han blev utstött från människorna och måste äta gräs såsom en oxe, och av himmelens dagg vättes hans kropp, till dess att hans hår växte och blev såsom örnfjädrar, och till dess att hans naglar blevo såsom fågelklor. Men när tiden var förliden, upplyfte jag, Nebukadnessar, mina ögon till himmelen och fick åter mitt förstånd. Då lovade jag den Högste, jag prisade och ärade honom som lever evinnerligen, honom vilkens välde är ett evigt välde, och vilkens rike varar från släkte till släkte, honom mot vilken alla som bo på jorden äro att akta såsom intet, ty han gör vad han vill både med himmelens här och med dem som bo på jorden, och ingen kan stå emot hans hand eller säga till honom: »Vad gör du?» Så fick jag då på den tiden åter mitt förstånd, och jag fick tillbaka min härlighet och glans, mitt rike till ära; och mina rådsherrar och stormän sökte upp mig. Och jag blev åter insatt i mitt rike, och ännu större makt blev mig given. Därför prisar nu jag, Nebukadnessar, och upphöjer och ärar himmelens konung, ty alla hans gärningar äro sanning, och hans vägar äro rätta, och dem som vandra i högmod kan han ödmjuka.

Bible Verse Review
  from Treasury of Scripure Knowledge

all: Job 34:14, Job 34:15, Job 34:19-24, Isaiah 40:15-17, Isaiah 40:22-24

and he: 1 Samuel 3:18, Job 23:13, Psalms 33:9-11, Psalms 115:3, Psalms 135:6, Isaiah 14:24-27, Isaiah 46:10, Isaiah 46:11, Matthew 11:25, Matthew 11:26, Acts 4:28, Ephesians 1:11, Philippians 2:10, Philippians 2:11

the inhabitants: Psalms 33:8, Psalms 33:14, Psalms 49:1, Isaiah 26:9

none: Job 9:4, Job 9:13, Job 34:29, Job 40:9-12, Job 42:2, Proverbs 21:30, Isaiah 43:13, Acts 5:39, Acts 9:5, Acts 11:17, 1 Corinthians 10:22

What: Job 9:12, Job 33:12, Job 33:13, Job 40:2, Isaiah 45:9-11, Romans 9:19, Romans 9:20, Romans 11:33-36, 1 Corinthians 2:16

Reciprocal: Genesis 17:1 - Almighty Exodus 19:5 - all the earth Deuteronomy 4:39 - the Lord Joshua 2:2 - told the king Joshua 2:11 - for the Lord Joshua 4:24 - all the people Joshua 6:2 - I have Joshua 8:1 - I have 2 Samuel 16:10 - Who shall 1 Kings 12:15 - that he might 2 Kings 9:3 - I have anointed 2 Kings 19:15 - thou art the God 1 Chronicles 29:11 - is the greatness 2 Chronicles 33:13 - knew 2 Chronicles 36:23 - All the kingdoms Job 9:7 - commandeth Job 11:10 - If he cut off Job 14:5 - thou hast Job 33:11 - marketh Job 34:13 - Who hath given Psalms 39:9 - General Psalms 66:7 - ruleth Psalms 89:13 - a mighty arm Psalms 92:8 - art most Psalms 99:2 - high Psalms 103:19 - his kingdom Psalms 145:12 - make known Proverbs 19:21 - nevertheless Proverbs 21:1 - The king's Proverbs 29:26 - ruler's favour Ecclesiastes 1:15 - crooked Ecclesiastes 3:14 - whatsoever Ecclesiastes 7:13 - who Ecclesiastes 8:3 - for Ecclesiastes 9:11 - but Isaiah 7:7 - General Isaiah 10:23 - determined Isaiah 14:6 - and none Isaiah 19:17 - because Isaiah 40:17 - as nothing Isaiah 41:11 - as nothing Isaiah 54:16 - I have Jeremiah 23:24 - Do Jeremiah 25:28 - Ye Jeremiah 32:19 - work Lamentations 3:37 - saith Ezekiel 6:7 - and ye Ezekiel 28:14 - and I Daniel 3:17 - our God Daniel 4:3 - his kingdom Daniel 4:25 - till Daniel 5:21 - his heart was made like Daniel 11:3 - do Daniel 11:36 - for Jonah 1:14 - for Zechariah 6:1 - and the Matthew 6:10 - as Matthew 6:13 - thine Luke 4:27 - Naaman Luke 18:27 - General John 19:11 - Thou John 21:23 - what Acts 2:23 - being Acts 15:17 - who Acts 17:24 - seeing Acts 25:12 - unto Caesar shalt Acts 27:1 - when 1 Corinthians 3:7 - General 1 Corinthians 12:11 - as Ephesians 1:5 - according Ephesians 4:6 - who Hebrews 2:4 - according

Gill's Notes on the Bible

And all the inhabitants of the earth are reputed as nothing,.... That is, by the most high God, in comparison of him; and that not only the common people, but magistrates, princes, and kings, and even so great a monarch as Nebuchadnezzar; they are like mere nonentities, nothing as to existence, substance, greatness, glory, and duration, when compared with him: for this is to be understood not absolutely as in themselves; for as such they are something; their bodies are something in their original, and especially in their make, form, and constitution, and even in their dissolution; and their souls are yet more valuable, are of more worth than the whole world, being immaterial and immortal; but comparatively with respect to God, in whom they live, and move, and have that being they have, and by whom they are supported in it; al whose glory and grandeur is fading and passing away, and continuance is but very short; and all nothing with God, the Being of beings, whose glory is inconceivable, and with whom a thousand years are as one day, and who is from everlasting to everlasting: and this meant chiefly of the rational inhabitants of the earth; not of the beasts of the field, the cattle on a thousand hills, and the innumerable reptiles of the earth, which also are the inhabitants of it; but of men, the principal ones, and of all of these, high and low, rich and poor, bond and free; not as in their own account, and that of others; for they are something in their own esteem, and seem so in the eyes of others, who judge according to the outward appearance; but they are nothing in the account of God: and as this is true of them in things natural and civil, it is much more so in things spiritual, or relating to everlasting salvation: in these men are nothing, and counted as nothing; no use is made of them, or any account is had of anything done by them; these have no causal influence in their salvation; they are nothing in God's choice of them to eternal life, which is all of mere sovereign grace; nothing in redemption, which is only by Jesus Christ; nothing in regeneration, which is alone by the Spirit and grace of God; nothing in justification, which is not by the works of the law, but by the righteousness of Christ; in short, they are nothing in their salvation from first to last, which is all of grace, and not of works. Jarchi and Saadiah interpret this of an atom or mote in a sunbeam, which is seen flying about, but cannot be laid hold on, having no substance, and disappears when the sun shines not; see Isaiah 40:15.

And he doeth according to his will in the army of heaven, and among the inhabitants of the earth; he orders the angels, which are the host of heaven, to stand or go where he pleases; and he disposes of men on earth, and puts them into such stations, and such conditions and circumstances, and appoints them such business and services, as he thinks meet. The angels are "the army of heaven", or the heavenly host; so called for their number, there being legions of them, even an innumerable company; and for their military use, being employed to fight for the people of God, to encamp about them, and protect them: those who formerly belonged to them, that sinned against God, he cast them down to hell, without showing them any mercy; and the rest he chose and confirmed in Christ, and all according to his sovereign will; and these he makes use of according to his pleasure, to minister to the heirs of salvation in life, to convoy their souls to heaven at death, and to gather in all the elect at the last day. The "inhabitants of the earth" are the men of it, as before, with whom he does as he pleases in things temporal and civil, making some rich, and others poor; raising some to great honour and dignity, while others live in meanness, poverty, and disgrace: and in things spiritual; he loves whom he will; he chooses whom he pleases; he redeems whom he wishes from among men; he regenerates and calls by his grace, of his own will; and reveals Christ, and the great things of the Gospel, to whom it seems good in his sight; he does what he will with his own; he bestows grace and glory on whomsoever be pleases, as free grace gifts, without any merit of the creature, according to his sovereign will and pleasure.

And none can stay his hand: stop his power, resist his will, or hinder him from acting, or cause him to cease from his work, which he is bent upon; his will in both worlds is sovereign and arbitrary, and his power uncontrollable. It was so in creation, he said, and it was done; it is so in providence, he does what he pleases; there is nothing done without his knowledge and will, and there is no counsel against the Lord: it is so in his works of grace; in the great work of redemption; no difficulties could discourage or hinder Christ from the performance of that arduous work, he being the mighty God: and in the work of grace upon the heart of a sinner, when God begins to work, none can let; not corruptions within, nor Satan without; nor can anything hinder the carrying of it on; not indwelling sin, nor the snares of the world, nor the temptations of Satan. The purposes of God cannot be disannulled; his hand cannot be held, stopped, or turned back from the execution of them; he will do his will and his work in the world, and in his churches, and on particular persons, maugre all the opposition of men and devils.

Or say unto him, what dost thou? what is this thou hast done? and wherefore hast thou done it? why was it not done in another form and manner, and for other ends and purposes? see Isaiah 45:9, all such like questions are vain and foolish, and are despised by the Lord; he gives no account of his matters unto the children of men. Some may with wonder say, "what has God wrought!" but none ought to say, in a complaining and murmuring way, "what dost thou?" and should they, it is of no avail, he will do what he pleases.

Barnes' Notes on the Bible

And all the inhabitants of the earth are reputed as nothing - Are regarded as nothing in comparison with him. Compare Isaiah 40:15, note 17, note. Precisely the same sentiment occurs in Isaiah which is expressed here: “All nations before him are as nothing; and they are accounted unto him less than nothing and vanity.”

And he doeth according to his will in the army of heaven - In the host of heaven - בחיל b^echēyol - Greek, “in the power of heaven,” ἐν τῇ, δυνάμει en tē, dunamei. The Chaldee word means properly strength, might, valor; and it is then applied to an army as possessing strength, or valor, or force. It is here applied to the inhabitants of heaven, probably considered as an army or host, of which God is the head, and which he leads forth or marshals to execute his puroses. In Daniel 3:20, the word is rendered “army.” The sentiment here is, that in respect to the inhabitants of heaven, represented as organized or marshalled, God does his own pleasure. An intimation of his will is all that is needful to control them. This sentiment is in accordance with all the statements in the Scripture, and is a point of theology which must enter into every just view of God. Thus in the Lord’s prayer it is implied: “Thy will be done in earth as it is in heaven.” So Ephesians 1:11 - “Who worketh all things after the counsel of his own will.” In heaven the will of God is accomplished in the most strict and absolute sense, for his will is law, and the only law to all the dwellers there. The obedience is as entire as if the will of each one of the dwellers there were but a form or manifestation of the will of God itself.

And among the inhabitants of the earth - This cannot mean, even as understood by Nebuchadnezzar, that the will of God is actually done among the inhabitants of the earth in the same sense, and to the same extent, as among those who dwell in heaven. His design was, undoubtedly, to assert the supremacy and absolute control of God; a fact that had been so strikingly illustrated in his own case. The sentiment expressed by Nebuchadnezzar is true in the following respects:

(1) That man has no power to prevent the fulfillment of the Divine purposes.

(2) That God will accomplish his design in all things, whatever opposition man may make.

(3) That he has absolute control over every human being, and over all that pertains to anyone and everyone.

(4) That he will overrule all things so as to make them subservient to his own plans.

(5) That he will make use of men to accomplish his own purposes. Compare the note at Isaiah 10:7.

(6) That there is a great and glorious scheme of administration which God is carrying out by the instrumentality of men.

And none can stay his hand - literally, “none can smite upon his hand” (Gesenius, “Lex.”); that is, none can restrain his hand. The language is taken, says Bertholdt, from the custom of striking children upon the hand when about to do anything wrong, in order to restrain them. The phrase is common in the Targums for to restrain, to hinder. The Arabs have a similar expression in common use. See numerous instances of the use of the word מחא m^echâ' in the sense of restrain or prohibit, in Buxtorf. - “Lex. Chal.” The truth taught here is, that no one has power to keep back the hand of God when it is put forth to accomplish the purposes which he intends to execute; that is, he will certainly accomplish his own pleasure.

Or say unto him, What doest thou? - A similar expression occurs in 2 Samuel 16:10 : “So let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?” Also in Job 9:12 : “Behold, he taketh away: Who can hinder him? Who will say unto him, What doest thou?” See the note at that passage. The meaning here is plain. God is supreme, and will do his pleasure in heaven and in earth. The security that all will be done right is founded on the perfection of his nature; and that is ample. Mysterious though his ways may seem to us, yet in that perfection of his nature we have the fullest assurance that no wrong will be done to any of his creatures. Our duty, therefore, is calm submission to his holy will, with the deep conviction that whatever God does will yet be seen to be right.