Даниїл 4:12

At the same time the tree abounded with leaves and fruit, so that birds and beasts found shadow, protection, and nourishment from it. שׁגיא, neither great nor many, but powerful, expressing the quantity and the greatness of the fruit. The בּהּ the Masoretes have rightly connected with לכלּא, to which it is joined by Maqqeph. The meaning is not: food was in it, the tree had food for all (Hv., Maur., and others), but: (it had) food for all in it, i.e., dwelling within its district (Kran., Klief.). The words, besides, do not form an independent sentence, but are only a further view of the שׁגיא (Kran.), and return in the end of the verse into further expansion, while the first and the second clauses of the second hemistich give the further expansion of the first clause in the verse. אטלל, umbram captavit, enjoyed the shadow; in Targg. The Aphel has for the most part the meaning obumbravit. The Kethiv ידרוּן is not to be changed, since the צפּרין is gen. comm. The Keri is conform to Dan 4:18, where the word is construed as fem. The expression all flesh comprehends the beasts of the field and the fowls of heaven, but is chosen with reference to men represented under this image. For the tree, mighty, reaching even to the heavens, and visible over the whole earth, is an easily recognised symbol of a world-ruler whose power stretches itself over the whole earth. The description of the growth and of the greatness of the tree reminds us of the delineation of Pharaoh and his power under the figure of a mighty cedar of Lebanon, cf. Eze 31:3., also Eze 17:22., Eze 19:10. The comparison of the growth of men to the growth of the trees is every frequent in biblical and other writings.

The penman of this chapter is Nebuchadnezzar himself: the story here recorded concerning him is given us in his own words, as he himself drew it up and published it; but Daniel, a prophet, by inspiration, inserts it in his history, and so it has become a part of sacred writ and a very memorable part. Nebuchadnezzar was as daring a rival with God Almighty for the sovereignty as perhaps any mortal man ever was; but here he fairly owns himself conquered, and gives it under his hand that the God of Israel is above him. Here is, I. The preface to his narrative, wherein he acknowledges God's dominion over him (Dan 4:1-3). II. The narrative itself, wherein he relates, 1. His dream, which puzzled the magicians (v. 1-18). 2. The interpretation of his dream by Daniel, who showed him that it was a prognostication of his own fall, advising him therefore to repent and reform (Dan 4:19-27). 3. The accomplishment of it in his running stark mad for seven years, and then recovering the use of his reason again (Dan 4:28-36). 4. The conclusion of the narrative, with a humble acknowledgment and adoration of God as Lord of all (Dan 4:37). This was extorted from him by the overruling power of that God who has all men's hearts in his hand, and stands upon record a lasting proof of God's supremacy, a monument of his glory, a trophy of his victory, and a warning to all not to think of prospering while they lift up or harden their hearts against God.