TRV
Translation
King James Version
¶ Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies.
KJV (with Strong's)
Then H116 Daniel H1841, whose name H8036 was Belteshazzar H1096, was astonied H8075 for one H2298 hour H8160, and his thoughts H7476 troubled H927 him. The king H4430 spake H6032, and said H560, Belteshazzar H1096, let not H409 the dream H2493, or the interpretation H6591 thereof, trouble H927 thee. Belteshazzar H1096 answered H6032 and said H560, My lord H4756, the dream H2493 be to them that hate H8131 thee, and the interpretation H6591 thereof to thine enemies H6146.
Complete Jewish Bible
"Dani'el, whose name was Belt'shatzar, was in shock awhile, frightened by his thoughts. The king said, 'Belt'shatzar, don't let the dream or the interpretation frighten you.' Belt'shatzar answered, 'My lord, if only the dream were about those who hate you, and the interpretation about your enemies!
Berean Standard Bible
For a time, Daniel, who was also known as Belteshazzar, was perplexed, and his thoughts alarmed him. So the king said, “Belteshazzar, do not let the dream or its interpretation alarm you.” “My lord,” replied Belteshazzar, “may the dream apply to those who hate you, and its interpretation to your enemies!
American Standard Version
Then Daniel, whose name was Belteshazzar, was stricken dumb for a while, and his thoughts troubled him. The king answered and said, Belteshazzar, let not the dream, or the interpretation, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine adversaries.
World English Bible Messianic
Then Daniel, whose name was Belteshazzar, was stricken mute for a while, and his thoughts troubled him. The king answered, Belteshazzar, don’t let the dream, or the interpretation, trouble you. Belteshazzar answered, My lord, the dream be to those who hate you, and its interpretation to your adversaries.
Geneva Bible (1599)
It is thou, O King, that art great and mightie: for thy greatnesse is growen, and reacheth vnto heauen, and thy dominion to the endes of the earth.
Young's Literal Translation
`Then Daniel, whose name is Belteshazzar, hath been astonished about one hour, and his thoughts do trouble him; the king hath answered and said, O Belteshazzar, let not the dream and its interpretation trouble thee. Belteshazzar hath answered and said, My lord, the dream--to those hating thee, and its interpretation--to thine enemies!
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Commentary on Daniel 4 verses 19–27
19 ¶ Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies.
20 The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth;
21 Whose leaves were fair, and the fruit thereof much, and in it was meat for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation:
22 It is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth.
23 And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him;
24 This is the interpretation, O king, and this is the decree of the most High, which is come upon my lord the king:
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.
26 And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.
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.
We have here the interpretation of Nebuchadnezzar's dream; and when once it is applied to himself, and it is declared that he is the tree in the dream (Mutato nomine de te fabula narratur - Change but the name, the fable speaks of thee), when once it is said, Thou art the man, there needs little more to be said for the explication of the dream. Out of his own mouth he is judged; so shall his doom be, he himself has decided it. The thing was so plain that Daniel, upon hearing the dream, was astonished for one hour, Dan 4:19. He was struck with amazement and terror at so great a judgment coming upon so great a prince. His flesh trembled for fear of God. He was likewise struck with confusion when he found himself under a necessity of being the man that must bring to the king these heavy tidings, which, having received so many favours from the king, he had rather he should have heard from any one else; so far is he from desiring the woeful day that he dreads it, and the thoughts of it trouble him. Those that come after the ruined sinner are said to be astonished at his day, as those that went before, and saw it coming (as Daniel here), were affrighted, Job 18:20.
I. The preface to the interpretation is a civil compliment which, as a courtier, he passes upon the king. The king observed him to stand as one astonished, and, thinking he was loth to speak out for fear of offending him, he encouraged him to deal plainly and faithfully with him; Let not the dream, nor the interpretation thereof, trouble thee. This he speaks either, 1. As one that sincerely desired to know this truth. Note, Those that consult the oracles of God must be ready to receive them as they are, whether they be for them or against them, and must accordingly give their ministers leave to be free with them. Or, 2. As one that despised the truth, and set it at defiance. When we see how regardless he was of this warning afterwards we are tempted to think that this was his meaning; "Let it not trouble thee, for I am resolved it shall not trouble me; nor will I lay it to heart." But, whether he have any concern for himself or no, Daniel is concerned for him, and therefore wishes, "The dream be to those that hate thee. Let the ill it bodes light on the head of thy enemies, not on thy head." Though Nebuchadnezzar was an idolater, a persecutor, and an oppressor of the people of God, yet he was, at present, Daniel's prince; and therefore, though Daniel foresees, and is now going to foretell, ill concerning him, he dares not wish ill to him.
II. The interpretation itself is only a repetition of the dream, with application to the king. "As for the tree which thou sawest flourishing (Dan 4:20, Dan 4:21), it is thou, O king!" Dan 4:22. And willing enough would the king be to hear this (as, before, to hear, Thou art the head of gold), but for that which follows. He shows the king his present prosperous state in the glass of his own dream; "Thy greatness has grown and reaches as near to heaven as human greatness can do, and thy dominion is to the end of the earth," Dan 2:37, Dan 2:38. "As for the doom passed upon the tree (Dan 4:23), it is the decree of the Most High, which comes upon my lord the king," Dan 4:24. He must not only be deposed from his throne, but driven from men, and being deprived of his reason, and having a beast's heart given him, his dwelling shall be with the beasts of the field, and with them he shall be a fellow-commoner: he shall eat grass as oxen, and, like them, lie out all weathers, and be wet with the dew of heaven, and this till seven times pass over him, that is, seven years; and then he shall know that the Most High rules, and when he is brought to know and own this he shall be restored to his dominion again (Dan 4:26): "Thy kingdom shall be sure unto thee, shall remain as firm as the stump of the tree in the ground, and thou shalt have it, after thou shalt have known that the heavens do rule." God is here called the heavens, because it is in heaven that he has prepared his throne (Psa 103:19), thence he beholds all the sons of men, Psa 33:13. The heavens, even the heavens, are the Lord's; and the influence which the visible heavens have upon this earth is intended as a faint representation of the dominion the God of heaven has over this lower world; we are said to sin against heaven, Luk 15:18. Note, Then only we may expect comfortably to enjoy our right in, and government of, both ourselves and others, when we dutifully acknowledge God's title to, and dominion over, us and all we have.
III. The close of the interpretation is the pious counsel which Daniel, as a prophet, gave the king, Dan 4:27. Whether he appeared concerned or not at the interpretation of the dream, a word of advice would be very seasonable - if careless, to awaken him, if troubled, to comfort him; and it is not inconsistent with the dream and the interpretation of it, for Daniel knew not but it might be conditional, like the prediction of Nineveh's destruction. Observe, 1. How humbly he gives his advice, and with what tenderness and respect: "O king! let my counsel be acceptable unto thee; take it in good part, as coming from love, and well-meant, and let it not be misinterpreted." Note, Sinners need to be courted to their own good, and respectfully entreated to do well for themselves. The apostle beseeches men to suffer the word of exhortation, Heb 13:22. We think it a good point gained if people will be persuaded to take good counsel kindly; nay, if they will take it patiently. 2. What his advice is. He does not counsel him to enter into a course of physic, for the preventing of the distemper in his head, but to break off a course of sin that he was in, to reform his life. He wronged his own subjects, and dealt unfairly with his allies; and he must break off this by righteousness, by rendering to all their due, making amends for wrong done, and not triumphing over right with might. He had been cruel to the poor, to God's poor, to the poor Jews; and he must break off this iniquity by showing mercy to those poor, pitying those oppressed ones, setting them at liberty or making their captivity easy to them. Note, It is necessary, in repentance, that we not only cease to do evil, but learn to do well, not only do no wrong to any, but do good to all. 3. What the motive is with which he backs this advice: If it may be a lengthening of thy tranquility. Though it should not wholly prevent the judgment, yet by this means a reprieve may be obtained, as by Ahab's humbling himself, Kg1 21:29. Either the trouble may be the longer before it comes or the shorter when it does come; yet he cannot assure him of this, but it may be, it may prove so. Note, The mere probability of preventing a temporal judgment is inducement enough to a work so good in itself as the leaving off of our sins and reforming of our lives, much more the certainty of preventing our eternal ruin. "That will be a healing of thy error" (so some read it); "thus the quarrel will be taken up, and all will be well again."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–27. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON DANIEL 4:19
Daniel did not speak these words (“may the dream be for those who hate you”) … because he feared the majesty of the king or in order to flatter him and his fortune but either to show respect for the king and the worship of the vessels in the temple or for that general edict through which he [the king] repressed those who wanted to scorn the divine name in their actions or words.
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER FOUR
Verse 19. "Then Daniel, whose name was Belteshazzar, began quietly to meditate by himself for about an hour, and his meditations greatly troubled him. And the king answered and said, 'Belteshazzar, let not the dream or its interpretation disturb you.' Belteshazzar answered and said..." Daniel silently understood that the dream was directed against the king, and the pallor of his countenance showed forth the fear in his heart, and he felt sorry for the man who had conferred upon him the greatest of honor. And to avoid all appearance of taunting the king or glorying over him as an enemy, he only told him what he understood of the matter after he had begged to be excused.
"'My lord, may this dream apply to those who hate thee, and its interpretation to thy foes.'" And so Nebuchadnezzar, seeing that Daniel was afraid of appearing to speak something of ill omen and against the king's interest, urged him to speak out plainly and truly what he understood of the matter without any apprehension.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Daniel 4:19 vividly captures the profound internal conflict of Daniel, also known as Belteshazzar, as he grapples with the terrifying implications of King Nebuchadnezzar's dream. His initial hour of stunned silence and deeply troubled thoughts reveal the immense weight of the divine revelation he is about to deliver—a message of impending judgment upon the most powerful monarch of the ancient world. Despite the king's oppressive rule, Daniel's compassionate response, wishing the dire interpretation upon Nebuchadnezzar's enemies rather than himself, underscores his deep empathy and unwavering spiritual integrity in the face of a difficult, divinely ordained truth.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices to convey its profound meaning. Foreshadowing is prominently evident in Daniel's prolonged astonishment and troubled thoughts, which immediately signal the dire and unpleasant nature of the interpretation he is about to deliver. This creates suspense and prepares both the king and the reader for the severity of the impending divine judgment. Juxtaposition is used effectively by contrasting Daniel's deep empathy and distress with the king's initial unawareness of the dream's true severity. The king's attempt to comfort Daniel ("let not the dream... trouble thee") stands in stark contrast to Daniel's genuine anguish over what he knows awaits the monarch. Furthermore, Daniel's wish, "My lord, the dream [be] to them that hate thee, and the interpretation thereof to thine enemies," functions as a form of euphemism or polite circumlocution. This allows him to express the severity of the judgment without directly stating its target at that precise moment, while simultaneously demonstrating his profound compassion and tact in addressing a powerful, volatile ruler.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 4:19 serves as a profound testament to the compassionate nature of God's messengers, even when tasked with delivering difficult and unwelcome truths. Daniel's deep emotional response—his "astonied" state and troubled thoughts—is not born of fear for his own safety or personal animosity, but rather of genuine concern and empathy for King Nebuchadnezzar, despite the king being an oppressor of God's people. This highlights a crucial theological principle: divine truth, even when it brings judgment or correction, is often delivered with a heart of empathy and a sincere desire for the recipient's repentance and ultimate restoration. Daniel's wish that the dream's interpretation fall upon the king's adversaries rather than himself underscores the biblical call to love even those who might be considered enemies, reflecting a higher standard of spiritual maturity and compassion that transcends personal grievances or national conflicts. This moment emphasizes that God's judgment is not arbitrary but a righteous consequence of pride, serving as a powerful call to humble acknowledgment of His ultimate sovereignty.
REFLECTION AND APPLICATION
Daniel's reaction in this verse offers a profound and timeless model for how believers should approach the often-difficult task of speaking truth, especially when that truth is challenging, unwelcome, or carries severe implications. His initial "astonied" state and troubled thoughts reveal the immense weight, solemnity, and even sorrow that should accompany the delivery of God's message, particularly when it involves correction or judgment. It teaches us that compassion must always temper conviction; we are called to speak the truth in love, not with glee, self-righteousness, or a desire to condemn. Daniel's empathy for Nebuchadnezzar, an oppressive and pagan ruler, challenges us to extend grace, concern, and a genuine desire for the well-being of others, even to those who may be hostile, difficult, or seemingly undeserving. This verse reminds us that our primary concern should be the spiritual well-being and ultimate repentance of others, even when delivering a message that might bring temporary discomfort or pain, with the ultimate hope of their recognition of God's sovereignty and their restoration.
Questions for Reflection
FAQ
Why was Daniel so troubled by the dream's interpretation if he was used to receiving divine revelations?
Answer: Daniel's distress was not due to a lack of understanding or fear for his own safety, but rather a profound and empathetic concern for King Nebuchadnezzar. The dream's interpretation revealed a severe and humiliating judgment—the king's temporary loss of sanity and expulsion from his kingdom—which was a terrifying prospect for such a powerful and proud ruler. Daniel, as a righteous man with a heart for God's justice and mercy, felt the immense weight of delivering such a devastating message to another human being, even an oppressive one. His compassion for the king, despite their differing allegiances and Nebuchadnezzar's role in the exile of Daniel's people, highlights his deep spiritual maturity and genuine concern for the king's soul, hoping for his repentance and restoration rather than his downfall. This mirrors the heart of God, who declares through the prophet Ezekiel, "I take no pleasure in the death of the wicked, but rather that they turn from their ways and live" (Ezekiel 33:11).
CHRIST-CENTERED FULFILLMENT
Daniel's profound empathy and his willingness to bear the burden of a difficult truth for an unrighteous king beautifully foreshadow the ultimate compassionate truth-teller, Jesus Christ. Just as Daniel wished the dream's harsh interpretation upon Nebuchadnezzar's enemies rather than the king himself, so Jesus, the ultimate prophet and Lamb of God, came not to condemn the world but to save it (John 3:17). He bore the full weight of humanity's sin and the Father's righteous wrath, becoming "troubled" in spirit in Gethsemane (John 12:27) as He contemplated the cup of suffering that awaited Him. Daniel's compassion for Nebuchadnezzar, an earthly king, points to Christ's boundless compassion for all humanity, even those who were His enemies and persecutors. Jesus delivered the ultimate "interpretation" of humanity's fallen state and the divine judgment it deserved, but then, in ultimate love, took that judgment upon Himself on the cross (2 Corinthians 5:21). His prayer from the cross, "Father, forgive them, for they know not what they do" (Luke 23:34), echoes Daniel's desire for mercy, but on a cosmic scale, offering reconciliation and restoration to all who believe, thereby fulfilling the very purpose of God's patient dealings with proud rulers like Nebuchadnezzar, which ultimately point to the need for a Savior.