Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Daniel 4:34 - King James

Verse	Translation	Text
Da 4:34	King James	And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation:

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
lifted up mine eyes unto heaven--whence the "voice" had issued (Dan 4:31) at the beginning of his visitation. Sudden mental derangement often has the effect of annihilating the whole interval, so that, when reason returns, the patient remembers only the event that immediately preceded his insanity. Nebuchadnezzar's looking up towards heaven was the first symptom of his "understanding" having "returned." Before, like the beasts, his eyes had been downward to the earth. Now, like Jonah's (Jon 2:1-2, Jon 2:4) out of the fish's belly, they are lifted up to heaven in prayer. He turns to Him that smiteth him (Isa 9:13), with the faint glimmer of reason left to him, and owns God's justice in punishing him. praised . . . him--Praise is a sure sign of a soul spiritually healed (Psa 116:12, Psa 116:14; Mar 5:15, Mar 5:18-19). I . . . honoured him--implying that the cause of his chastisement was that he had before robbed God of His honor. everlasting dominion--not temporary or mutable, as a human king's dominion.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

lifted up mine eyes unto heaven--whence the "voice" had issued (Dan 4:31) at the beginning of his visitation. Sudden mental derangement often has the effect of annihilating the whole interval, so that, when reason returns, the patient remembers only the event that immediately preceded his insanity. Nebuchadnezzar's looking up towards heaven was the first symptom of his "understanding" having "returned." Before, like the beasts, his eyes had been downward to the earth. Now, like Jonah's (Jon 2:1-2, Jon 2:4) out of the fish's belly, they are lifted up to heaven in prayer. He turns to Him that smiteth him (Isa 9:13), with the faint glimmer of reason left to him, and owns God's justice in punishing him.

praised . . . him--Praise is a sure sign of a soul spiritually healed (Psa 116:12, Psa 116:14; Mar 5:15, Mar 5:18-19).

I . . . honoured him--implying that the cause of his chastisement was that he had before robbed God of His honor.

everlasting dominion--not temporary or mutable, as a human king's dominion.

Notes on the Bible, by Albert Barnes, [1834]
And at the end of the days - That is, the time designated; to wit, the "seven times" that were to pass over him. I Nebuchadnezzar lifted up mine eyes unto heaven - Probably the first thing that indicated returning reason. It would not be unnatural, on the supposition that he was deprived of reason at the very instant that a voice seemed to speak to him from heaven, and that he continued wholly insane or idiotic during the long interval of seven years, that the first indication of returning reason would be his looking up to the place from where that voice seemed to come, as if it were still speaking to him. In some forms of mental derangement, when it comes suddenly upon a man, the effect is wholly to annihilate the interval, so that, when reason is restored, the individual connects in his recollection the last thing which occurred when reason ceased with the moment when it is restored. A patient had been long an inmate of an insane apartment in Providence, Rhode Island. He was a seaman, and had been injured on the head when his vessel was in a naval engagement, and it was supposed that his brain had been permanently affected. For many years he was idiotic, and no hopes were entertained of his recovery. It was at length suggested that the operation of trepanning should be performed, and the very instant that the bone was raised from its pressure on the brain, he exclaimed, "Has she struck?" The whole interval of time was obliterated from his memory. Similar instances are mentioned by Dr. Abercrombie ("Intellectual Powers," pp. 252, 253). A man had been employed for a day with a beetle and wedges in splitting pieces of wood for erecting a fence. At night, before going home, he put the beetle and wedges into the hollow of an old tree, and directed his sons, who had been at work in an adjoining field, to accompany him next morning to assist in making the fence. In the night he became maniacal, and continued in a state of insanity for several years, during which time his mind was not occupied with any of the subjects with which he had been conversant when in health. After several years his reason returned suddenly, and the first question he asked was, whether his sons had brought home the beetle and wedges. A lady had been intensely engaged for some time in a piece of needlework. Before she had completed it she became insane, and continued in that state for seven years; after which her reason returned suddenly. One of the first questions she asked related to her needlework, though she had never alluded to it, so far as was recollected, during her illness. Another lady was liable to periodical paroxysms of delirium, which often attacked her so suddenly that in conversation she would stop in the middle of a story, or even of a sentence, and branch off into the subject of hallucination. On the return of her reason, she would resume the subject of her conversation on which she was engaged at the time of the attack, beginning exactly where she had left off, though she had never alluded to it during her delirium; and on the next attack of delirium she would resume the subject of hallucination With which she had been occupied at the conclusion of the former paroxysm. A similar thing may have occurred to Nebuchadnezzar. He was deprived of reason by a sudden voice from heaven. Nothing was more natural, or would be more in accordance with the laws respecting insanity, than that at the very instant when reason returned he should look up to the place from where the voice had seemed to come. And mine understanding returned unto me - This shows that he regarded himself as having been a maniac, though doubtless he was ignorant of the manner in which he had been treated. It would seem from the narrative, and from the probabilities of the case, that he found himself driven out from his palace, herding with cattle, and in the deplorable condition in regard to personal appearance which he here describes. Seeing this in fact, and recollecting the prediction, he could not doubt that this was the way in which he had been treated during the period of his distressing malady. And I blessed the Most High - For his recovery, and in an humble acknowledgment of his dependence. "The acts of praise here referred to are the suitable returns of a mind truly penitent, and deeply sensible of its faults and of its mercies." - Winkle. And I praised and honored him - That is, I honored him by rendering thanks for his restoring mercy, by recognizing him as the true God, and by the acknowledging of the truth that he has a right to reign, and that his kingdom is over all. That liveth for ever - He is the living God, as he is often styled, in contradistinction from all false gods - who have no life; and he lives forever in contradistinction to his creatures on earth, all of whom are destined to die. He will live when all on earth shall have died; he will live forever in the future, as he has lived forever in the past. Whose dominion is an everlasting dominion - His empire extends through all time, and will continue while eternal ages roll away. And his kingdom is from generation to generation - The generations of men change, and monarchs die. No human sovereign can extend his own power over the next generation, nor can he secure his authority in the person of his successors. But the dominion of God is unchanged, while the generations of men pass away; and when one disappears from the earth, he meets the next with the same claim to the right of sovereignty, with the same principles of government - carrying forward, through that and successive ages, the fulfillment of his great and glorious purposes.

Notes on the Bible, by Albert Barnes, [1834]

And at the end of the days - That is, the time designated; to wit, the "seven times" that were to pass over him.

I Nebuchadnezzar lifted up mine eyes unto heaven - Probably the first thing that indicated returning reason. It would not be unnatural, on the supposition that he was deprived of reason at the very instant that a voice seemed to speak to him from heaven, and that he continued wholly insane or idiotic during the long interval of seven years, that the first indication of returning reason would be his looking up to the place from where that voice seemed to come, as if it were still speaking to him. In some forms of mental derangement, when it comes suddenly upon a man, the effect is wholly to annihilate the interval, so that, when reason is restored, the individual connects in his recollection the last thing which occurred when reason ceased with the moment when it is restored. A patient had been long an inmate of an insane apartment in Providence, Rhode Island. He was a seaman, and had been injured on the head when his vessel was in a naval engagement, and it was supposed that his brain had been permanently affected.

For many years he was idiotic, and no hopes were entertained of his recovery. It was at length suggested that the operation of trepanning should be performed, and the very instant that the bone was raised from its pressure on the brain, he exclaimed, "Has she struck?" The whole interval of time was obliterated from his memory. Similar instances are mentioned by Dr. Abercrombie ("Intellectual Powers," pp. 252, 253). A man had been employed for a day with a beetle and wedges in splitting pieces of wood for erecting a fence. At night, before going home, he put the beetle and wedges into the hollow of an old tree, and directed his sons, who had been at work in an adjoining field, to accompany him next morning to assist in making the fence. In the night he became maniacal, and continued in a state of insanity for several years, during which time his mind was not occupied with any of the subjects with which he had been conversant when in health.

After several years his reason returned suddenly, and the first question he asked was, whether his sons had brought home the beetle and wedges. A lady had been intensely engaged for some time in a piece of needlework. Before she had completed it she became insane, and continued in that state for seven years; after which her reason returned suddenly. One of the first questions she asked related to her needlework, though she had never alluded to it, so far as was recollected, during her illness. Another lady was liable to periodical paroxysms of delirium, which often attacked her so suddenly that in conversation she would stop in the middle of a story, or even of a sentence, and branch off into the subject of hallucination. On the return of her reason, she would resume the subject of her conversation on which she was engaged at the time of the attack, beginning exactly where she had left off, though she had never alluded to it during her delirium; and on the next attack of delirium she would resume the subject of hallucination With which she had been occupied at the conclusion of the former paroxysm. A similar thing may have occurred to Nebuchadnezzar. He was deprived of reason by a sudden voice from heaven. Nothing was more natural, or would be more in accordance with the laws respecting insanity, than that at the very instant when reason returned he should look up to the place from where the voice had seemed to come.

And mine understanding returned unto me - This shows that he regarded himself as having been a maniac, though doubtless he was ignorant of the manner in which he had been treated. It would seem from the narrative, and from the probabilities of the case, that he found himself driven out from his palace, herding with cattle, and in the deplorable condition in regard to personal appearance which he here describes. Seeing this in fact, and recollecting the prediction, he could not doubt that this was the way in which he had been treated during the period of his distressing malady.

And I blessed the Most High - For his recovery, and in an humble acknowledgment of his dependence. "The acts of praise here referred to are the suitable returns of a mind truly penitent, and deeply sensible of its faults and of its mercies." - Winkle.

And I praised and honored him - That is, I honored him by rendering thanks for his restoring mercy, by recognizing him as the true God, and by the acknowledging of the truth that he has a right to reign, and that his kingdom is over all.

That liveth for ever - He is the living God, as he is often styled, in contradistinction from all false gods - who have no life; and he lives forever in contradistinction to his creatures on earth, all of whom are destined to die. He will live when all on earth shall have died; he will live forever in the future, as he has lived forever in the past.

Whose dominion is an everlasting dominion - His empire extends through all time, and will continue while eternal ages roll away.

And his kingdom is from generation to generation - The generations of men change, and monarchs die. No human sovereign can extend his own power over the next generation, nor can he secure his authority in the person of his successors. But the dominion of God is unchanged, while the generations of men pass away; and when one disappears from the earth, he meets the next with the same claim to the right of sovereignty, with the same principles of government - carrying forward, through that and successive ages, the fulfillment of his great and glorious purposes.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
I blessed the most High A progress may be traced in Nebuchadnezzar's apprehension of the true God. (1) "God" is "a God of gods" [one amongst the national or tribal gods, but greater than they], and a "Lord Adonai", signifies "Master of kings", and a "revealer of secrets" (Dan 2:47). (2) He is still a Hebrew deity, but Master of angels, and a God who responds to faith (Dan 3:28). (3) Here (Dan 4:34); (Dan 4:35) the king rises into a true apprehension of God. Compare Darius, (Dan 6:25-27).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(4:31-34) Nebuchadnezzar's recovery, his restoration to his kingdom, and his thankful recognition of the Lord in heaven. The second part of the prophecy was also fulfilled. "At the end of the days," i.e., after the expiry of the seven times, Nebuchadnezzar lifted up his eyes to heaven, - the first sign of the return of human consciousness, from which, however, we are not to conclude, with Hitzig, that before this, in his madness, he went on all-fours like an ox. Nebuchadnezzar means in these words only to say that his first thought was a look to heaven, whence help came to him; cf. Psa 123:1. Then his understanding immediately returned to him. The first thought he entertained was to thank God, to praise Him as the ever-living One, and to recognise the eternity of His sway. Nebuchadnezzar acknowledges and praises God as the "ever-living One," because He had again given to him his life, which had been lost in his madness; cf. Daniel 6:27 (Dan 6:26). Daniel 4:31b (Dan 4:34) cf. with 3:33 (Dan 4:1). The eternity of the supremacy of God includes His omnipotence as opposed to the weakness of the inhabitants of earth. This eternity Nebuchadnezzar praises in v. 32 (v. 35) in words which remind us of the expressions of Isaiah; cf. with the first half of the verse, Isa 40:17; Isa 24:21; and with the second half of it, Isa 43:13. כּלה for כּלא, as not, as not existing. מחא בידהּ in the Pa., to strike on the hand, to hinder, derived from the custom of striking children on the hand in chastising them. The expression is common in the Targg. and in the Arabic. Daniel 4:33 (Dan 4:36) With the restoration of his understanding Nebuchadnezzar also regained his royal dignity and his throne. In order to intimate the inward connection between the return of reason and the restoration to his sovereignty, in this verse the first element of his restoration is repeated from v. 31 (Dan 4:34), and the second follows in connection with it in the simple manner of Semitic narrative, for which we in German (and English) use the closer connection: "when my understanding returned, then also my royal state and my glory returned." The passage beginning with וליקר is construed very differently by interpreters. Many co-ordinate מל ליקר with וזיוי מדרי, and then regard ליקר either as the nominative, "and then my kingly greatness, my glory and splendour, came to me again" (Hitzig), or unite וזיוי מדרי as the genitive with מלכוּתי: "and for the honour of my royalty, of my fame and my glory, it (my understanding) returned to me again" (v. Leng., Maur., Klief.). The first of these interpretations is grammatically inadmissible, since ל cannot be a sign of the genitive; the other is unnecessarily artificial. We agree with Rosenmller and Kranichfeld in regarding וזיוי מדרי as the subject of the passage. הדר [splendour, pomp] is the majestic appearance of the prince, which according to Oriental modes of conception showed itself in splendid dress; cf. Psa 110:3; Psa 29:2; Psa 96:9; Ch2 20:21. זיו, splendour (Dan 2:31), is the shining colour or freshness of the appearance, which is lost by terror, anxiety, or illness, as in Dan 5:6, Dan 5:9-10; Dan 7:28. ליקר as in Dan 4:27. In how far the return of the external dignified habitus was conducive to the honour of royalty, the king most fully shows in the second half of the verse, where he says that his counsellors again established him in his kingdom. The בּעא, to seek, does not naturally indicate that the king was suffered, during the period of his insanity, to wander about in the fields and forests without any supervision, as Bertholdt and Hitzig think; but it denotes the seeking for one towards whom a commission has to be discharged, as Dan 2:13; thus, here, the seeking in order that they might transfer to him again the government. The "counsellors and great men" are those who had carried on the government during his insanity. התקנת, on account of the accent. distinct., is Hophal pointed with Patach instead of Tsere, as the following הוּספת. If Nebuchadnezzar, after his restoration to the kingdom, attained to yet more רבוּ, greatness, than he had before, so he must have reigned yet a considerable time without our needing to suppose that he accomplished also great deeds. Daniel 4:34 (Dan 4:37) The manifesto closes with praise to God, the King of heaven, whose works are truth and righteousness, which show themselves in humbling the proud. קשׁוט corresponds to the Hebr. אמת, and דּין to the Hebr. משׁפּט. Nebuchadnezzar thus recognised the humiliation which he had experienced as a righteous punishment for his pride, without, however, being mindful of the divine grace which had been shown in mercy toward him; whence Calvin has drawn the conclusion that he was not brought to true heart-repentance.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

(4:31-34)

Nebuchadnezzar's recovery, his restoration to his kingdom, and his thankful recognition of the Lord in heaven.

The second part of the prophecy was also fulfilled. "At the end of the days," i.e., after the expiry of the seven times, Nebuchadnezzar lifted up his eyes to heaven, - the first sign of the return of human consciousness, from which, however, we are not to conclude, with Hitzig, that before this, in his madness, he went on all-fours like an ox. Nebuchadnezzar means in these words only to say that his first thought was a look to heaven, whence help came to him; cf. Psa 123:1. Then his understanding immediately returned to him. The first thought he entertained was to thank God, to praise Him as the ever-living One, and to recognise the eternity of His sway. Nebuchadnezzar acknowledges and praises God as the "ever-living One," because He had again given to him his life, which had been lost in his madness; cf. Daniel 6:27 (Dan 6:26).

Daniel 4:31b (Dan 4:34)

cf. with 3:33 (Dan 4:1). The eternity of the supremacy of God includes His omnipotence as opposed to the weakness of the inhabitants of earth. This eternity Nebuchadnezzar praises in v. 32 (v. 35) in words which remind us of the expressions of Isaiah; cf. with the first half of the verse, Isa 40:17; Isa 24:21; and with the second half of it, Isa 43:13. כּלה for כּלא, as not, as not existing. מחא בידהּ in the Pa., to strike on the hand, to hinder, derived from the custom of striking children on the hand in chastising them. The expression is common in the Targg. and in the Arabic.

Daniel 4:33 (Dan 4:36)

With the restoration of his understanding Nebuchadnezzar also regained his royal dignity and his throne. In order to intimate the inward connection between the return of reason and the restoration to his sovereignty, in this verse the first element of his restoration is repeated from v. 31 (Dan 4:34), and the second follows in connection with it in the simple manner of Semitic narrative, for which we in German (and English) use the closer connection: "when my understanding returned, then also my royal state and my glory returned." The passage beginning with וליקר is construed very differently by interpreters. Many co-ordinate מל ליקר with וזיוי מדרי, and then regard ליקר either as the nominative, "and then my kingly greatness, my glory and splendour, came to me again" (Hitzig), or unite וזיוי מדרי as the genitive with מלכוּתי: "and for the honour of my royalty, of my fame and my glory, it (my understanding) returned to me again" (v. Leng., Maur., Klief.). The first of these interpretations is grammatically inadmissible, since ל cannot be a sign of the genitive; the other is unnecessarily artificial. We agree with Rosenmller and Kranichfeld in regarding וזיוי מדרי as the subject of the passage. הדר [splendour, pomp] is the majestic appearance of the prince, which according to Oriental modes of conception showed itself in splendid dress; cf. Psa 110:3; Psa 29:2; Psa 96:9; Ch2 20:21. זיו, splendour (Dan 2:31), is the shining colour or freshness of the appearance, which is lost by terror, anxiety, or illness, as in Dan 5:6, Dan 5:9-10; Dan 7:28. ליקר as in Dan 4:27. In how far the return of the external dignified habitus was conducive to the honour of royalty, the king most fully shows in the second half of the verse, where he says that his counsellors again established him in his kingdom. The בּעא, to seek, does not naturally indicate that the king was suffered, during the period of his insanity, to wander about in the fields and forests without any supervision, as Bertholdt and Hitzig think; but it denotes the seeking for one towards whom a commission has to be discharged, as Dan 2:13; thus, here, the seeking in order that they might transfer to him again the government. The "counsellors and great men" are those who had carried on the government during his insanity. התקנת, on account of the accent. distinct., is Hophal pointed with Patach instead of Tsere, as the following הוּספת. If Nebuchadnezzar, after his restoration to the kingdom, attained to yet more רבוּ, greatness, than he had before, so he must have reigned yet a considerable time without our needing to suppose that he accomplished also great deeds.

Daniel 4:34 (Dan 4:37)

The manifesto closes with praise to God, the King of heaven, whose works are truth and righteousness, which show themselves in humbling the proud. קשׁוט corresponds to the Hebr. אמת, and דּין to the Hebr. משׁפּט. Nebuchadnezzar thus recognised the humiliation which he had experienced as a righteous punishment for his pride, without, however, being mindful of the divine grace which had been shown in mercy toward him; whence Calvin has drawn the conclusion that he was not brought to true heart-repentance.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Mine understanding returned - God shined upon his soul, and gave him understanding to consider his sad state, and the causes of it. And honoured him - By prayer and praise, adoring the justice and mercy of God, giving God the glory of his sovereignty and unchangeableness.

Top

¹⁸ And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him.
¹⁹ Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.

¹⁵ And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.

¹⁴ I will pay my vows unto the LORD now in the presence of all his people.

¹² What shall I render unto the LORD for all his benefits toward me?

¹³ For the people turneth not unto him that smiteth them, neither do they seek the LORD of hosts.

⁴ Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple.

¹ Then Jonah prayed unto the LORD his God out of the fish's belly,
² And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, and thou heardest my voice.

³¹ While the word was in the king's mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee.

²⁵ Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.
²⁶ I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end.
²⁷ He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions.

³⁵ And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?

³⁴ And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation:

²⁸ Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God.

⁴⁷ The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret.

³⁷ Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase.

¹³ And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.

²⁷ Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquillity.

²⁸ Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.

⁹ Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied.
¹⁰ Now the queen, by reason of the words of the king and his lords, came into the banquet house: and the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed:

⁶ Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another.

³¹ Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible.

²¹ And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the LORD; for his mercy endureth for ever.

⁹ O worship the LORD in the beauty of holiness: fear before him, all the earth.

² Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness.

³ Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.

³⁶ At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me.

¹³ Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it?

²¹ And it shall come to pass in that day, that the LORD shall punish the host of the high ones that are on high, and the kings of the earth upon the earth.

¹⁷ All nations before him are as nothing; and they are counted to him less than nothing, and vanity.

¹ Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.

²⁶ I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end.

¹ A Song of degrees. Unto thee lift I up mine eyes, O thou that dwellest in the heavens.