TRV
Translation
King James Version
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.
KJV (with Strong's)
At the same time H2166 my reason H4486 returned H8421 unto me H5922; and for the glory H3367 of my kingdom H4437, mine honour H1923 and brightness H2122 returned H8421 unto me H5922; and my counsellors H1907 and my lords H7261 sought H1156 unto me H5922; and I was established H8627 in my kingdom H4437, and excellent H3493 majesty H7238 was added H3255 unto me.
Complete Jewish Bible
"It was at that moment that my understanding came back to me; and for the sake of the glory of my kingdom, my majesty and splendor also came back to me. My advisers and lords sought me out, I was re-established in my kingdom, and to my previous greatness even more was added.
Berean Standard Bible
At the same time my sanity was restored, my honor and splendor returned to me for the glory of my kingdom. My advisers and nobles sought me out, and I was restored to my throne, and surpassing greatness was added to me.
American Standard Version
At the same time mine understanding returned unto me; and for the glory of my kingdom, my majesty and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent greatness was added unto me.
World English Bible Messianic
At the same time my understanding returned to me; and for the glory of my kingdom, my majesty and brightness returned to me; and my counselors and my lords sought to me; and I was established in my kingdom, and excellent greatness was added to me.
Young's Literal Translation
`At that time my understanding doth return unto me, and for the glory of my kingdom, my honour and my brightness doth return unto me, and to me my counsellors and my great men do seek, and over my kingdom I have been made right, and abundant greatness hath been added to me.
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In the KJVVerse 21,874 of 31,102
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Commentary on Daniel 4 verses 34–37
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:
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?
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.
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.
We have here Nebuchadnezzar's recovery from his distraction, and his return to his right mind, at the end of the days prefixed, that is, of the seven years. So long he continued a monument of God's justice and a trophy of his victory over the children of pride, and he was made more so by being struck mad than if he had been in an instant struck dead with a thunderbolt; yet it was a mercy to him that he was kept alive, for while there is life there is hope that we may yet praise God, as he did here: At the end of the days (says he), I lifted up my eyes unto heaven (Dan 4:34), looked no longer down towards the earth as a beast, but begun to look up as a man. Os homini sublime dedit - Heaven gave to man an erect countenance. But there was more in it than this; he looked up as a devout man, as a penitent, as a humble petitioner for mercy, being perhaps never till now made sensible of his own misery. And now,
I. He has the use of his reason so far restored to him that with it he glorifies God, and humbles himself under his mighty hand. He was told that he should continue in that forlorn case till he should know that the Most High rules, and here we have him brought to the knowledge of this: My understanding returned to me, and I blessed the Most High. Note, Those may justly be reckoned void of understanding that do not bless and praise God; nor do men ever rightly use their reason till they begin to be religious, nor live as men till they live to the glory of God. As reason is the substratum or subject of religion (so that creatures which have no reason are not capable of religion), so religion is the crown and glory of reason, and we have our reason in vain, and shall one day wish we had never had it, if we do not glorify God with it. This was the first act of Nebuchadnezzar's returning reason; and, when this became the employment of it, he was then, and not till then, qualified for all the other enjoyments of it. And till he was for a great while disabled to exercise it in other things he never was brought to apply it to this, which is the great end for which our reason is given us. His folly was the means whereby he became wise; he was not recovered by his dream of this judgment (that was soon forgotten like a dream), but he is made to feel it, and then his ear is opened to discipline. To bring him to himself, he must first be beside himself. And by this it appears that what good thoughts there were in his mind, and what good work was wrought there, were not of himself (for he was not his own man), but it was the gift of God. Let us see what Nebuchadnezzar is now at length effectually brought to the acknowledgment of; and we may learn from it what to believe concerning God. 1. That the most high God lives for ever, and his being knows neither change nor period, for he has it of himself. His flatterers often complimented him with, O king! live for ever. But he is now convinced that no king lives for ever, but the God of Israel only, who is still the same. 2. That his kingdom is like himself, everlasting, and his dominion from generation to generation; there is no succession, no revolution, in his kingdom. As he lives, so he reigns, for ever, and of his government there is no end. 3. That all nations before him are as nothing. He has no need of them; he makes no account of them. The greatest of men, in comparison with him, are less than nothing. Those that think highly of God think meanly of themselves. 4. That his kingdom is universal, and both the armies of heaven and the inhabitants of the earth are his subjects, and under his check and control. Both angels and men are employed by him, and are accountable to him; the highest angel is not above his command, nor the meanest of the children of men beneath his cognizance. The angels of heaven are his armies, the inhabitants of the earth his tenants. 5. That his power is irresistible, and his sovereignty uncontrollable, for he does according to his will, according to his design and purpose, according to his decree and counsel; whatever he pleases that he does; whatever he appoints that he performs; and none can resist his will, change his counsel, nor stay his hand, nor say unto him, What doest thou? None can arraign his proceedings, enquire into the meaning of them, nor demand a reason for them. Woe to him that strives with his Maker, that says to him, What doest thou? Or, Why doest thou so? 6. That every thing which God does is well done: His works are truth, for they all agree with his word. His ways are judgment, both wise and righteous, exactly consonant to the rules both of prudence and equity, and no fault is to be found with them. 7. That he has power to humble the haughtiest of his enemies that act in contradiction to him or competition with him: Those that walk in pride he is able to abuse (Dan 4:37); he is able to deal with those that are most confident of their own sufficiency to contend with him.
II. He has the use of his reason so far restored to him as with it to re-enjoy himself, and the pleasures of his re-established prosperity (Dan 4:36): At the same time my reason returned to me; he had said before (Dan 4:34) that his understanding returned to him, and here he mentions it again, for the use of our reason is a mercy we can never be sufficiently thankful for. Now his lords sought to him; he did not need to seek to them, and they soon perceived, not only that he had recovered his reason and was fit to rule, but that he had recovered it with advantage, and was more fit to rule than ever. It is probable that the dream and the interpretation of it were well known, and much talked of, at court; and the former part of the prediction being fulfilled, that he should go distracted, they doubted not but that, according to the prediction, he should come to himself again at seven years' end, and, in confidence of that, when the time had expired they were ready to receive him; and then his honour and brightness returned to him, the same that he had before his madness seized him. He is now established in his kingdom as firmly as if there had been no interruption given him. He becomes a fool, that he may be wise, wiser than ever; and he that but the other day was in the depth of disgrace and ignominy has now excellent majesty added to him, beyond what he had when he went from kingdom to kingdom conquering and to conquer. Note, 1. When men are brought to honour God, particularly by a penitent confession of sin and a believing acknowledgment of his sovereignty, then, and not till then, they may expect that God will put honour upon them, will not only restore them to the dignity they lost by the sin of the first Adam, but add excellent majesty to them from the righteousness and grace of the second Adam. 2. Afflictions shall last no longer than till they have done the work for which they were sent. When this prince is brought to own God's dominion over himself. 3. All the accounts we take and give of God's dealing with us ought to conclude with praises to him. When Nebuchadnezzar is restored to his kingdom he praises, and extols, and honours the King of heaven (Dan 4:37), before he applies himself to his secular business. Therefore we have our reason, that we may be in a capacity of praising him, and therefore our prosperity, that we may have cause to praise him.
It was not long after this that Nebuchadnezzar ended his life and reign. Abydenus, quoted by Eusebius (Prap. Evang. 1.9), reports, from the tradition of the Chaldeans, that upon his death-bed he foretold the taking of Babylon by Cyrus. Whether he continued in the same good mind that here he seems to have been in we are not told, nor does any thing appear to the contrary but that he did: and, if so great a blasphemer and persecutor did find mercy, he was not the last. And, if our charity may reach so far as to hope he did, we must admire free grace, by which he lost his wits for a while that he might save his soul for ever.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 34–37. Public domain.
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JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER FOUR
Verse 36. "'And my nobles and officers sought me out and I was restored to my kingdom, and all the greater magnificence accrued to me.'" Well then, according to those who argue against the historical character of this account, all the angelic powers are going to seek out the devil again, and he will increase to such a degree of might, that the very one who formerly exalted himself against God is going to be greater than he was before his sin.
Theodoret of CyrusAD 458
COMMENTARY ON DANIEL 4:36
Squalid and dirty, in all likelihood, unkempt and with nails grown long, he washed away the dirt, and thanks to divine grace he was recognized as the person who previously had administered the mighty kingdom. “My rulers and my nobility sought me out”: they put aside their hatred and adopted a friendly attitude toward me.
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 4:36 powerfully culminates King Nebuchadnezzar's divinely orchestrated humbling and subsequent restoration. Following a profound period of divine judgment where he was stripped of his sanity and royal dignity, this verse details the precise moment his reason, honor, and brightness were fully returned. It further describes the re-establishment of his kingdom and the addition of excellent majesty, signifying a complete and public reinstatement of his authority, all affirming God's absolute and unchallenged sovereignty over all earthly rulers and realms.
CONTEXT
Literary Context: This verse serves as the climactic resolution to the narrative arc initiated by Nebuchadnezzar's profound pride and subsequent divine judgment. It directly follows his seven-year period of madness, during which he was compelled to live like an animal in the fields, exactly as prophesied in the dream of the great tree. Daniel had interpreted this dream as a divine decree, stating that the king would be humbled "until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will" (Daniel 4:25). The immediate preceding verses, Daniel 4:34-35, are crucial, as they describe Nebuchadnezzar's lifting his eyes to heaven, his reason returning, and his profound declaration of praise and honor to the King of Heaven, thereby fulfilling the condition for his restoration. Verse 36 then details the tangible, public manifestation of that restoration, confirming the truthfulness of God's word and the efficacy of the king's repentance.
Historical & Cultural Context: Nebuchadnezzar was the most powerful monarch of his time, ruling the vast Neo-Babylonian Empire, which had famously conquered Judah and exiled its people. In ancient Near Eastern cultures, kings were often seen as divine or divinely appointed, holding absolute power and commanding immense reverence. Nebuchadnezzar's pride, therefore, was not merely personal arrogance but a profound theological affront, challenging the supremacy of the one true God. His transformation into an animal-like state would have been an unprecedented and shocking humiliation for such a figure, a public demonstration of a power infinitely greater than his own. The return of his "counsellors and my lords" seeking him out signifies the immediate and public re-legitimization of his rule in the eyes of his court and kingdom, a critical aspect in a culture where a king's authority was inextricably tied to his perceived divine favor and mental acuity. This public restoration would have been as significant as his public humiliation.
Key Themes: Daniel 4:36 powerfully reinforces several major theological and narrative themes central to the book of Daniel. First and foremost is Divine Sovereignty, demonstrating God's absolute and meticulous control over all human affairs, including the rise and fall of empires and rulers. Even the most powerful king is subject to His will, as seen in Nebuchadnezzar's forced humbling and subsequent restoration. This theme is echoed throughout Daniel, from the interpretation of dreams in Daniel 2 to the dramatic fall of Babylon in Daniel 5. Secondly, the theme of Humility and Recognition of God is paramount. Nebuchadnezzar's restoration is directly contingent upon his acknowledgment of God's eternal dominion and unchallengeable power, as explicitly stated in his confession in Daniel 4:34-35. This highlights that true wisdom, lasting authority, and genuine peace come from submitting to God's reign. Finally, the verse underscores the Fulfillment of Prophecy, providing irrefutable evidence that God's word, spoken through His prophets, is true and will inevitably come to pass, reinforcing the reliability of divine revelation.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Daniel 4:36 employs several potent literary devices to convey its profound message. Parallelism is evident in the repeated structure of "returned unto me," emphasizing the comprehensive nature of Nebuchadnezzar's restoration—his reason, honor, and brightness all being divinely reinstated. This repetition underscores the completeness and totality of God's redemptive work. Symbolism is present in the "brightness" returning to him, which is not merely physical appearance but symbolizes the return of his regal aura, his dignity, and the divine favor that now rested upon his reign, contrasting sharply with his previous animalistic state. The phrase "excellent majesty was added unto me" suggests Hyperbole or Divine Augmentation, implying that his restored kingdom and authority were not just brought back to their former state but were elevated or enhanced, perhaps reflecting the spiritual growth and deeper understanding of God's sovereignty he gained through his humbling experience. This also serves as a powerful Antithesis to his earlier pride, demonstrating that true exaltation comes through humility before God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 4:36 stands as a profound testament to God's absolute sovereignty, His power to humble the proud, and His grace to restore the repentant. It illustrates that no human authority, however mighty, can stand against the will of the Most High. Nebuchadnezzar's journey from arrogant self-exaltation to humble acknowledgment of God's dominion serves as a timeless paradigm for all who seek to rule or exercise authority, emphasizing that true power is derived from and subject to the divine. The restoration of his reason, honor, and kingdom underscores God's redemptive nature, offering a second chance and even enhanced blessing to those who genuinely turn to Him. This narrative reinforces the biblical principle that God actively intervenes in human history, orchestrating events to bring about His purposes and to reveal His glory, ensuring that "the Most High is sovereign over all kingdoms on earth and gives them to anyone he wishes and sets over them the lowliest of people" (Daniel 4:17).
REFLECTION AND APPLICATION
The story of Nebuchadnezzar's humbling and restoration in Daniel 4:36 offers profound lessons for contemporary life, resonating deeply with the human experience of pride, fall, and redemption. It serves as a powerful reminder that pride is a dangerous spiritual malady, capable of stripping us of our reason, dignity, and influence. Whether in personal ambition, professional success, or spiritual giftedness, any self-exaltation that fails to acknowledge God as the ultimate source of all good will inevitably lead to a fall. Conversely, the narrative provides immense hope: even after profound failures, public humiliation, or periods of spiritual barrenness, God offers complete and gracious restoration to those who humble themselves, confess His sovereignty, and turn to Him. Our "reason," "honor," and "brightness"—our gifts, our reputation, our very sense of self—are ultimately derived from Him and can be fully restored when we submit to His authority. It encourages us to cultivate a posture of humility, recognizing that all we have and are is by His grace, and to trust that even in our darkest valleys, His hand of restoration is at work, capable of adding "excellent majesty" to our lives in ways we cannot imagine.
Questions for Reflection
FAQ
What does "my reason returned unto me" specifically mean in this context?
Answer: In Daniel 4:36, "my reason returned unto me" (Aramaic: mandaʻ) signifies the complete and immediate restoration of King Nebuchadnezzar's mental faculties and sanity. For seven years, he had been afflicted with a severe form of madness that caused him to behave like an animal, stripped of his human intellect and regal dignity, as vividly described in Daniel 4:33. The return of his "reason" means he regained his full capacity for rational thought, understanding, and the ability to govern wisely—qualities essential for a king. This was a direct and miraculous result of his humbling experience and his subsequent acknowledgment of God's supreme sovereignty, as detailed in his profound confession and praise in Daniel 4:34-35. It was not merely a physical recovery but a spiritual and intellectual awakening, demonstrating God's power to restore what was lost.
CHRIST-CENTERED FULFILLMENT
While Daniel 4:36 describes the restoration of an earthly king, it profoundly foreshadows the ultimate and perfect restoration found in Jesus Christ. Nebuchadnezzar's return to his kingdom and his renewed "excellent majesty" point to the greater King, Jesus, who, though truly God, "made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men" (Philippians 2:7). He humbled Himself even to the point of death on a cross, becoming the ultimate Lamb of God who takes away the sin of the world (John 1:29). Yet, through His resurrection and ascension, He was not merely "restored" but "highly exalted, and given him a name which is above every name" (Philippians 2:9). Just as Nebuchadnezzar's reason returned, Christ, as the embodiment of divine wisdom, restores spiritual reason and understanding to those lost in the madness of sin, bringing them from darkness to light and into His marvelous kingdom (Colossians 1:13). The "honour and brightness" that returned to Nebuchadnezzar find their ultimate reality in Christ, who is the "brightness of his glory, and the express image of his person" (Hebrews 1:3). Through Him, believers are not just restored to their former state but are given a new identity and an "excellent majesty" as co-heirs with Christ in His eternal kingdom (Romans 8:17), truly fulfilling the promise of divine restoration and exaltation.