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Nebuchadnezzar's Dream of a Great Tree
…16Let his mind be changed from that of a man, and let him be given the mind of a beast till seven times pass him by.17This decisionis the decreeof the watchers,the verdictdeclaredby the holy ones,so thatthe livingwill knowthatthe Most Highrulesover the kingdomof mankindand gives itto whomHe wishes,settingover itthe lowliestof men.’18This is the dream that I, King Nebuchadnezzar, saw. Now, Belteshazzar, tell me the interpretation, because none of the wise men of my kingdom can interpret it for me. But you are able, because the spirit of the holy gods is in you.”…

Treasury of Scripture

This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High rules in the kingdom of men, and gives it to whomsoever he will, and sets up over it the basest of men.

by the.

Daniel 4:13,14
I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; …

1 Kings 22:19,20
And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left…

1 Timothy 5:21
I chargethee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.

the holy.

Daniel 4:8,9,13
But at the last Daniel came in before me, whose namewas Belteshazzar, according to the name of my god, and in whomis the spirit of the holy gods: and before him I told the dream,saying, …

Isaiah 6:3,8
And one cried unto another, and said, Holy, holy, holy,is the LORD of hosts: the whole earthis full of his glory…

Revelation 4:8
And the four beasts had each of them six wings abouthim; andthey were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

that the living.

Psalm 9:16
The LORD is knownby the judgmentwhich he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah.

Psalm 83:17,18
Let them be confounded and troubled for ever; yea, let them be put to shame, and perish: …

Ezekiel 25:17
And I will execute great vengeance upon them with furious rebukes; and they shall know that Iam the LORD, when I shall lay my vengeance upon them.

the most High.

Daniel 4:25,32-35
That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will…

Daniel 2:21
And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding:

Daniel 5:18-21
O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: …

giveth.

Psalm 75:6,7
For promotioncometh neither from the east, nor from the west, nor from the south…

the basest.

Daniel 4:25
That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.

AngelicBasestCommandDecisionDecreeDemandGivesHighHolyIntentKingdomLowestMatterOnesOrderRulesRulethSentenceSetsWatchersWhomsoeverWordAngelicBasestCommandDecisionDecreeDemandGivesHighHolyIntentKingdomLowestMatterOnesOrderRulesRulethSentenceSetsWatchersWhomsoeverWord1.Nebuchadnezzar confesses God's kingdom,
4.makes relation of his dreams, which the magicians could not interpret.
8.Daniel hears the dream.
19.He interprets it.
28.The dream fulfilled.

This decision is the decree of the watchers
The term "watchers" refers to angelic beings who are often seen as messengers or agents of God's will. In the context of Daniel, these watchers are part of the heavenly court that oversees the affairs of humanity. The concept of watchers is unique to the book of Daniel and reflects the belief in a divine council that participates in the governance of the world. This decree emphasizes the sovereignty of God and His use of angelic beings to execute His plans.

the verdict declared by the holy ones
The "holy ones" are likely synonymous with the watchers, emphasizing their purity and divine authority. This phrase underscores the idea that the decision is not arbitrary but comes from a place of divine holiness and justice. The use of "verdict" suggests a legal or judicial decision, reinforcing the theme of divine judgment found throughout the book of Daniel.

so that the living will know
This phrase indicates the purpose of the decree: to reveal a truth to all humanity. It highlights the didactic nature of God's actions, aiming to teach and demonstrate His power and authority. The emphasis on "the living" suggests that this knowledge is meant for those currently alive, underscoring the immediacy and relevance of the message.

that the Most High rules over the kingdom of mankind
The title "Most High" is a common designation for God in the Old Testament, emphasizing His supreme authority over all creation. This phrase asserts God's ultimate control over earthly kingdoms, a central theme in Daniel. It serves as a reminder that no human power can supersede divine authority, a message particularly relevant in the context of Babylonian dominance during Daniel's time.

and gives it to whom He wishes
This statement highlights God's sovereignty in appointing rulers and leaders according to His divine will. It reflects the biblical theme that earthly authority is granted by God, as seen in other scriptures likeRomans 13:1. This idea would have been particularly poignant for the Israelites in exile, reminding them that their situation was under God's control.

setting over it the lowliest of men.
This phrase suggests that God often chooses the humble or unexpected to fulfill His purposes, a recurring biblical theme. It echoes the idea found in1 Samuel 2:7-8 andLuke 1:52, where God exalts the humble and brings down the proud. This can be seen as a foreshadowing of Christ, who, though humble and lowly, is exalted as King of Kings. It also serves as a reminder that God's criteria for leadership differ from human expectations.

1.Nebuchadnezzar
The king of Babylon who receives the dream and its interpretation. His pride and subsequent humbling are central to the account.

2.Watchers
Angelic beings who deliver the decree. They are seen as messengers of God's will.

3.Holy Ones
Likely synonymous with the watchers, emphasizing their sanctity and divine authority.

4.The Most High
A title for God, emphasizing His supreme authority over earthly kingdoms.

5.Babylon
The kingdom over which Nebuchadnezzar rules, representing human power and pride.God's Sovereignty
Recognize that God is in control of all earthly kingdoms and leaders. This truth should bring comfort and assurance, especially in times of political uncertainty.

Humility Before God
Nebuchadnezzar's account is a cautionary tale about pride. We must remain humble, acknowledging that any position or power we hold is granted by God.

Divine Justice
Trust in God's perfect justice. He appoints leaders according to His purposes, even when we do not understand His reasons.

Role of Angels
Understand the role of angelic beings as messengers and executors of God's will, reminding us of the unseen spiritual realm that influences earthly events.

Purpose of Revelation
The revelation to Nebuchadnezzar serves to teach that God desires all people to recognize His authority and submit to His rule.1.What is the meaning of Daniel 4:17?

2.How does Daniel 4:17 emphasize God's sovereignty over earthly kingdoms and rulers?

3.What does "the Most High rules" teach about God's authority in our lives?

4.How can understanding Daniel 4:17 strengthen our trust in God's ultimate control?

5.How does Daniel 4:17 connect with Romans 13:1 on God's ordained authority?

6.How can we apply the lesson of divine sovereignty in our daily decisions?

7.What does Daniel 4:17 reveal about God's sovereignty over earthly kingdoms and rulers?

8.How does Daniel 4:17 challenge the concept of human authority and power?

9.Why does God choose the "lowliest of men" to rule, according to Daniel 4:17?

10.What are the top 10 Lessons from Daniel 4?

11.Does God continue to judge nations today?

12.How can I be bold through faith in God?

13.Who are the Grigori, the Watcher Angels?

14.What is the Reformed Church in America?This decision is the decree of the watchers

- Daniel records “watchers” (4:13, 23) as heavenly beings commissioned to observe and announce God’s will.

- Angels carry out God’s judgments throughout Scripture (Genesis 28:12;Psalm 103:20;Hebrews 1:14), underscoring that the decree comes straight from the throne of God, not human opinion.

- Because the decree is “decision” (singular), it is settled, irrevocable, and will unfold exactly as announced.

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the verdict declared by the holy ones

- The phrase parallels “watchers,” stressing agreement among all the loyal hosts of heaven (Daniel 8:13;Zechariah 14:5;Jude 14).

- A “verdict” implies courtroom imagery: the case against Nebuchadnezzar is tried in God’s court, the only court that ultimately matters.

- The announcement exposes sin but also leads to a redemptive outcome, demonstrating the consistent character of God’s judgments (Psalm 19:9).

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so that the living will know

- God’s purpose is always revelatory; He wants every breathing person to grasp who He is (Isaiah 45:5-6;1 Samuel 17:46;Acts 17:26-27).

- “Know” is experiential, not merely intellectual. Nebuchadnezzar—and, by extension, every reader—must move from information about God to personal acknowledgement (Psalm 46:10).

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that the Most High rules over the kingdom of mankind

- “Most High” (El Elyon) affirms God’s absolute supremacy (Psalm 47:2;Revelation 11:15).

- Kingdoms may look autonomous, yet God alone “changes the times and seasons; He removes kings and establishes them” (Daniel 2:21).

- Nebuchadnezzar’s empire, though vast, is a temporary stewardship under God’s authority (Daniel 5:21).

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and gives it to whom He wishes

- Divine sovereignty extends to the specific choice of rulers (Proverbs 8:15-16;John 19:11;Romans 13:1).

- No election, coup, or dynasty escapes God’s oversight. He “does according to His will among the host of heaven and the inhabitants of the earth” (Daniel 4:35).

- This truth brings comfort to the faithful and a sobering warning to the proud (Daniel 4:25, 32).

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setting over it the lowliest of men

- God delights in exalting the humble (1 Samuel 2:7-8;Luke 1:52).

- He can raise up an obscure shepherd (David), a hesitant farmer (Gideon), or even a repentant former idolater (Nebuchadnezzar after his humbling) to positions of influence.

- The phrase exposes human merit as irrelevant; leadership is a divine assignment, not a reward for greatness.

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summary

Daniel 4:17 reveals a heavenly decree delivered by angelic witnesses to show every person that the sovereign God alone installs and removes rulers. He does so for His purposes, often elevating the humble to display His power and grace. The verse calls readers to recognize, revere, and rely on the Most High whose rule is certain over every earthly kingdom and every human heart.

(17)By the decree--i.e., the message to the king rests on this decree or sentence, and it is ascribed to the "watcher," because to him pertained the execution of the decree.

The demand.--Comp.Isaiah 44:26. According to the use of the word in Chaldee elsewhere, this can be the only true meaning. The "holy one" makes this request of God, and the carrying out of His decree pertains to the "watcher." "This," says Dr. Pusey, "gives another glimpse into the interest of the holy angels in ourselves. They, too, longed that oppression should cease, and joining in the cry which for ever is going up from the oppressed to the throne of mercy and judgment, prayed for that chastisement which was to relieve the oppressed and convert the oppressor" (Lectures on Daniel, p. 525).

Ruleth . . .--i.e., Almighty God disposes of human empires as He pleases. (Comp.Daniel 5:21.)

Verse 17. -This matter is by the decree of the watchers, and the demand by the word of the holy odes: to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. In this verse the difference between the Septuagint text - we mean the text behind that version - and that of the Massoretes is great. It is as follows: "Until he know the Lord of heaven to have power over all things which are in heaven and on the earth, and such things as he willeth to do, he doeth." This, as may be observed, is very much briefer than the Massoretic, and hence, to a certain extent, to be preferred. It is, however, difficult to imagine the genesis of the one from the other, as they have only two words in common in a similar connection,שַׁלִּיּט (shaleet) andינְדְּעוּן (yinedeoon)' If we start with the supposition that the Massoretic text is the primary, we have a difficulty in seeing what reason induced this peculiar form of condensation. Had it been to get rid ofthe decree of the watchers,and the demand of the holy ones, that clause might have been simply omitted, and the sense would have given no sign of anything having been omitted. If, again, we start with the Septuagint text as our basis, it is difficult to understand what led to the insertion of "the decree of the watchers" and "the demand of the holy ones." Of course, the period of the Persian domination and that of the early Greek supremacy was one in which the angelic hierarchy was enormously increased and made vastly more complex than it had been before. Further, it is to be noted that "the watchers,"עירין ('ereen), are here distinguished absolutely from "the holy ones,"קַדִישִׁין (gad-deesbeen), whereas in ver. 10 (13) "the watchers" and "the holy ones" are identified. This distinction is made in later Jewish commentators, and therefore its. presence here, fin contradistinction to ver. 13, is proof of a relatively late origin for this clause. Zockler would avoid this by asserting a parallelism of members in this sentence; but, in the first place, this is not verse, but prose, and therefore parallelism need not be expected. Further,גְזֵדֵת (gezayrath)is "a decree" given by a person in authority, andצּצּצּ (sh'alayth) is "a petition" presented to one in authority. So far from the two being identified in the verse before us, the watchers and the holy ones are as absolutely contrasted as they can be. Bevan simply appeals to ver. 10 (13) to prove their identity - sense has no influence with him. When we turn to Theodotion, we find that, in his practical identity with the Massoretic text, he has preserved the contrast between "decree" and "petition," the former word being represented byσύγκριμα, and the second byἐπερώτημα. These two words represent fairly well the distinction betweenגְצֵרֵת (gezayrath), andשְׁאַלֵת (sh'alayth). It is probable thatσύγκριμα is used instead ofκρίμα in order to show thatεἴρ is to be regarded as genitive plural. The Peshitta follows the Massoretic, but less closely. It hasעיר, "watcher," in the singular. This clause in the Syriac should be rendered, "according to the decrees of the watcher is this order, and according to the word of the holy one is the request;" it retains the distinction in question much as it is in the received text, but with a distinct difference of meaning in regard to the ether words of the clause. So, too, Jerome in the Vulgate translates, "In sententia vigilum decretum eat et sermo sanctorum et petitio," thus maintaining, in all the confusion there is in this rendering, the distinction we have referred to. In the final clause, the Vulgate is further astray from the Massoretic. translating,super eum. The theology of this passage is singular, so singular that, were it not for the omission of the passage from the Septuagint. and its contradiction of ver. 13, we might be inclined to think it must be genuine. (For a similar statement, seeGalatians 3:19, "The Law... was ordained by angels;"Hebrews 2:2, "If the word spoken by angels was steadfast.") The view seems to be that the Almighty had a council of angels, and before them was every question discussed ere it was decreed. In short, that there was a heavenly sanhedrin, corresponding to that on earth - an idea which was developed by the Talmudists. It appears in Enoch, not vet fully developed. In Enoch 12. certain of the watchers are denounced as having defiled themselves with women; in ch. 20. we have the name of the holy angels who watch, and in this chapter we have the different provinces assigned to each of them. Six are enumerated. They have thus no collective function. In the portion of Enoch preserved in Syncellus, men are represented as calling to the heavens, and addressing them; and the four angels, Michael, Uriel, Raphael, and Gabriel, give answer by looking down upon the earth, and they see the blood that is being shed by violence. Then follows the statement, "And the four archangels came before the Lord, and said." They may be here said to act in a collective capacity, but they have no deliberative function, still less have they any power to decree. The interpolated verse before us thus represents an angelo-logy more developed than that of the date of the Book of Enoch.And setteth up over it the basest of men. This phrasesuggests the "vile person,"נִבְּזֶה (nibezeh), ofDaniel 11:21, who is probably Epiphanes - the reference in this interpolated verse is not unlikely the same. The Syriac form ofעליה in the K'thib has to be observed. One peculiarity which points to interpolation is the Hebrew plural here used,אֶנָשִׁים (anasheem). Were it not that oursuspicions of this verse are deepened by examination of it, we should be inclined to see a reference to that usurpation of Nebuchadnezzar's throne, which Lenormant thinks is implied in the title Neriglissar gives to his father. There seems to be a reference to something like this in ver. 24 of this chapter, according to the version of the LXX.

Parallel Commentaries ...


This decision
פִּתְגָמָ֔א(piṯ·ḡā·mā)
Noun - masculine singular determinate
Strong's 6600:A word, answer, letter, decree

is the decree
בִּגְזֵרַ֤ת(biḡ·zê·raṯ)
Preposition-b | Noun - feminine singular construct
Strong's 1510:A decree

of the watchers,
עִירִין֙(‘î·rîn)
Noun - masculine plural
Strong's 5894:Waking or wakeful one

the verdict
שְׁאֵֽלְתָ֑א(šə·’ê·lə·ṯā)
Noun - feminine singular determinate
Strong's 7595:A question, judicial decision, mandate

declared
וּמֵאמַ֥ר(ū·mê·mar)
Conjunctive waw | Noun - masculine singular construct
Strong's 3983:Something, said, an edict

by the holy ones,
קַדִּישִׁ֖ין(qad·dî·šîn)
Adjective - masculine plural
Strong's 6922:Sacred, God, an angel, a saint, a sanctuary

so that
עַד־(‘aḏ-)
Preposition
Strong's 5705:Even to, until

the living
חַ֠יַּיָּא(ḥay·yay·yā)
Adjective - masculine plural determinate
Strong's 2417:Alive, life

will know
יִנְדְּע֣וּן(yin·də·‘ūn)
Verb - Qal - Imperfect - third person masculine plural
Strong's 3046:To know

that
דִּֽי־(dî-)
Pronoun - relative
Strong's 1768:Who, which, that, because

the Most High
עִלָּאָ֜ה(‘il·lā·’āh)
Adjective - masculine singular determinate
Strong's 5943:highest', a name of God

is ruler
שַׁלִּ֨יט(šal·lîṭ)
Adjective - masculine singular
Strong's 7990:Mighty, permission, a premier

over the kingdom
בְּמַלְכ֣וּת(bə·mal·ḵūṯ)
Preposition-b | Noun - feminine singular construct
Strong's 4437:Royalty, reign, kingdom

of mankind,
אֲנָשָׁ֗א‪‬(’ă·nā·šā)
Noun - masculine singular determinate
Strong's 606:Man, mankind

and gives it
יִתְּנִנַּ֔הּ(yit·tə·nin·nah)
Verb - Qal - Imperfect - third person masculine singular | third person feminine singular
Strong's 5415:To give

to whom
וּלְמַן־(ū·lə·man-)
Conjunctive waw, Preposition-l | Interrogative
Strong's 4479:Who, what

He wishes,
יִצְבֵּא֙(yiṣ·bê)
Verb - Qal - Imperfect - third person masculine singular
Strong's 6634:To be inclined, desire, be pleased

setting
יְקִ֥ים(yə·qîm)
Verb - Hifil - Imperfect - third person masculine singular
Strong's 6966:To arise, stand

over it
עֲלַֽהּ׃(‘ă·lah)
Preposition | third person feminine singular
Strong's 5921:Above, over, upon, against

the lowliest
וּשְׁפַ֥ל(ū·šə·p̄al)
Conjunctive waw | Adjective - masculine singular construct
Strong's 8215:Low (in station)

of men.’
אֲנָשִׁ֖ים(’ă·nā·šîm)
Noun - masculine plural
Strong's 606:Man, mankind


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OT Prophets: Daniel 4:17 The sentence is by the decree (Dan. Da Dn)