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Daniel 4:3-4
Daniel 4:3-Nebuchadnezzar Affirms The Most High God’s Great Signs,
Wonders And That His Kingdom Is Eternal And His Authority Continues
From Generation To Generation
Review of Daniel 4:1-2
Daniel 4:1 contains the greeting to Nebuchadnezzar’s proclamation and
identifies its recipients.
Daniel 4:1 “King Nebuchadnezzar, to each and every person belonging to
the nations, ethnicities and language groups, who are living throughout the
entire earth: May your prosperity increase!” (Author’s translation)
Daniel 4:1 presents to the reader the greeting to the proclamation which
Nebuchadnezzar issued which was addressed to each and every person belonging
to the nations, ethnicities and language groups in his kingdom who lived
throughout the earth. He expresses his desire that these people’s prosperity
increase in the sense that they prosper in physical health as well as prosper
financially and materially.
The recipients of this royal proclamation were located throughout the earth
which reveals that Nebuchadnezzar’s kingdom was world-wide. This was given to
him by God according to Daniel 2:37-38 and Jeremiah 27. The Holy Spirit through
the prophet Jeremiah warned the kings of Edom, Moab, Ammon, Tyre and Sidon
that the Father had given Nebuchadnezzar sovereignty over the entire earth
(Jeremiah 27:6-7, 14).
Nebuchadnezzar is issuing this proclamation as a regenerate person. As we
noted in our study of Daniel 3:28, the fact that the king praises the God of Israel
was an expression of his faith in the Lord. The king’s praise is an expression of his
faith in the God of Israel. The Aramaic verb berǎḵ which we translated “worthy to
be praised” appears only once in the book of Daniel. However, its Hebrew
equivalent bā·rǎḵ (ָּבַר�) (baw-rak´) appears 75 times in the Old Testament. When
the word is used of praising God, the individual praising God is always a believer
and never an unbeliever. Thus, Daniel 3:28 is recording for us the conversion of
Nebuchadnezzar.
Even though, the king becomes a believer in Yahweh here in Daniel 3:28,
Daniel chapter 4 records him being humbled by God since he continued to think
like a pagan. The discipline accomplished its purpose resulting in Nebuchadnezzar
changing his attitude and lifestyle. After his conversion, the king did not disavow
the other gods he worshipped, he was still a believer. Some believe erroneously
that one can not practice idolatry or sin after conversion like Nebuchadnezzar and
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be a “true” believer. However, the Scripture emphatically refutes this by giving
many examples in which believers practiced idolatry and committed gross sins
after their conversion. David committed adultery and murder as a believer. Peter
denied the Lord three times as a believer. Solomon practiced idolatry as a believer.
The Exodus generation practiced idolatry after their conversion. All were
disciplined by God and all were believers. All committed sin and acted like an
unbeliever, yet they still were saved.
The New Testament prohibits believers from engaging in behavior that they use
to engage in prior to conversion since it is possible because of the presence of the
indwelling sin nature and the devil to become involved in idolatrous and sinful
behavior after conversion. Otherwise, there would be no need to prohibit believers
from such behavior if there was no possible way that they could become involved
in such things.
In Daniel 3:28, the king praises the God of Shadrach, Meshach and Abednego.
Nowhere in Scripture does it record a fallen angel, or an unregenerate human being
praising the God of Israel, Jesus Christ or God the Father. Only believers praise the
God of Israel.
The fact that Nebuchadnezzar published this proclamation throughout his
kingdom about his experience with the God of Israel indicates how important he
thought it was to make it known to those in his kingdom. Doubtless, he was
attempting to lead the subjects of his kingdom to exercise faith in the God of Israel
and worship Him and forsake the worship of their gods.
Daniel 4:2 “It is pleasing to me to make known the miraculous signs, yes,
and wondrous signs at that, which the Most High God performed on my
behalf.”
In this verse, we have Nebuchadnezzar making known to the recipients of this
decree his reason for issuing it, namely to tell them about the miraculous,
wondrous signs that the Most High God performed on his behalf. He is overjoyed
at personally encountering the Most High God and seeks to share his experiences
with the Most High God and his joy with those in his kingdom. The king has been
humbled by the Most High God through discipline, which was administered to the
king because the Most High God loves him (Hebrews: Revelation 3:19).
The miraculous, wondrous signs that the God of Shadrach, Meshach and
Abednego performed on behalf of Nebuchadnezzar refer to the events recorded in
Daniel chapter four and not chapter three. This is indicated by the fact that the king
is saying here in verse 2 that he wants to make the people of his kingdom aware of
these miraculous wondrous signs by issuing this decree to them and the decree
does not recount the events recorded in chapter 3.
Nebuchadnezzar had witnessed a manifestation of the power of the God when
He delivered Shadrach, Meshach and Abednego from his power. He had witnessed
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a miracle. The laws of nature demanded that all three be burned to death. However,
God had overruled these laws, which He established in order to reveal Himself to
Nebuchadnezzar and his counselors. Now, in chapter 4, we see Nebuchadnezzar
having a personal encounter with the God of Israel in the sense that the God of
Israel disciplines him for his arrogance. He encounters miraculous, wondrous signs
in the form of a vision of tree, which was given to him by God. Then, Daniel
interprets the vision for him, which told the king he would be punished for his
arrogance. Nebuchadnezzar experiences the miraculous when Daniel’s
interpretation is fulfilled. Then, lastly, the king encounters the miraculous power of
the God of Israel when he is restored to power after seven years of living as a wild
animal.
Notice in Nebuchadnezzar’s statement in Daniel 4:2 that he says that the Most
High God performed these miraculous, wondrous signs on his behalf, which
expresses the fact that the king has a personal experiential knowledge of the God
of Israel like Daniel and his three friends. Like Daniel, and his three friends,
Nebuchadnezzar has personally encountered the Most High God through the
miraculous events recorded in chapters two, three and four. He was affected by this
encounter with the Most High God resulting in the gaining of humility and
practical spiritual wisdom.
The Most High God’s Great Signs
Daniel 4:1 Nebuchadnezzar the king to all the peoples, nations, and men of
every language that live in all the earth: “May your peace abound! 2 It has
seemed good to me to declare the signs and wonders which the Most High God
has done for me. 3 How great are His signs and how mighty are His wonders!
His kingdom is an everlasting kingdom and His dominion is from generation
to generation.” (NASB95)
“How great are His signs” is composed of the masculine plural construct form
of the noun ʾāṯ (ָאת) (awth), which is modified by the third person masculine
singular pronominal suffix hû(ʾ) (הּוא) (who), “His” which is followed by the
preposition k- (ְּכ־) (kee) which is employed with the interrogative pronoun mā(h)
which together are translated “how” and this is followed by the ,(maw) (ָמה)
adjective rǎḇ (ַרב) (rab), “great.”
k mā(h) rǎḇ·reḇîn
The preposition k- is employed with the interrogative pronoun mā(h) and
together they mean “how” since they refer to a great degree, a relatively high point
on a scale involving exclamation. These two words are used with the adjective rǎḇ,
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which means “great” in the sense of degree describing the signs and wonders God
performed on behalf of Nebuchadnezzar as being tremendous displays of God’s
omnipotence. The word denotes that these signs and wonders were great in the
sense that they dwarf what man can do. They were superior to anything any man
could do. It says that they were remarkable in magnitude, degree and effectiveness
in that they accomplished God’s will. Therefore, we will translate the expression k
mā(h) rǎḇ·reḇîn, “how great.”
Ellipsis
Next, we have the figure of ellipsis meaning that Daniel under the inspiration of
the Holy Spirit is deliberately omitting the third person masculine singular peʿal
(Hebrew: qal) active imperfect form of the verb hǎwā(h) (ֲהָוה) (hav-aw´). However
it is implied and means “are.” The word functions as a copula joining subject ʾāṯ
and the predicate nominative, which is k mā(h) rǎḇ·reḇîn, “how great.”
The peʿal (Hebrew: qal) stem of the verb is stative meaning that the signs God
performed on behalf of Nebuchadnezzar as recorded in Daniel chapter four
“existed in the state of being” great. The imperfect tense of the verb is stative
expressing the same thing. We will translate hǎwā(h), “are.”
ʾāṯ
The noun ʾāṯ means “miraculous signs” and refers to the miraculous events
recorded in Daniel chapter four. These miracles were intended to get the attention
of Nebuchadnezzar and to confirm and demonstrate to him the God of Israel’s
authority over the king and that the king was under the God of Israel’s authority.
These miracles were “confirmation” of this authority and served as “proof” that the
God of Israel was sovereign over the earth and Nebuchadnezzar himself.
The word is modified by the third person masculine singular pronominal suffix
hû(ʾ), which means “His” referring to the Most High God and is functioning as a
possessive personal pronoun.
The Most High God’s Mighty Wonders
“And how mighty His wonders” is composed of the conjunction wa ( ְו) (waw),
“and” which is followed by the masculine plural construct form of the noun temǎh
wonders,” which is modified by the third person masculine“ ,(´tem-ah) (ְּתַמּה)
singular pronominal suffix hû(ʾ) (הּוא) (who), “His” and then we have the
preposition k- (ְּכ־) (kee) which is employed once again with the interrogative
pronoun mā(h) (ָמה) (maw), which together are translated “how” and this is
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followed by the masculine plural form of the adjective tǎq·qîp̄ (ַּתִּקיף) (tak-keef´),
“mighty.”
wa
The conjunction wa is emphatic meaning that the word is introducing a
statement that is advancing upon and intensifying Nebuchadnezzar’s previous
statement. This is indicated by the fact that this word was used in Daniel 4:2 to join
the nouns ʾāṯ and temǎh in order to communicate one idea, which is called
“hendiadys.” This figure takes place when two nouns or verbs are used to express
one idea or concept and it literally means “one by means of two” and takes place
when the author uses two words but only one idea is intended. The two words are
of the same parts of speech, i.e., two nouns or verbs, and are always joined
together by the conjunction “and” and are also always in the same case. One of the
two words expresses the thing, and the other intensifies it by being changed (if a
noun) into an adjective of the superlative degree, which is, by this means, made
especially emphatic. In Daniel 4:2, the noun temǎh intensifies the meaning of the
noun ʾāṯ. Consequently, these two words express one idea, namely “miraculous
signs, yes, and wondrous signs at that.” So this figure of hendiadys emphasizes the
supernatural nature of the events Nebuchadnezzar experienced which are recorded
in Daniel chapter four. Therefore, here in Daniel 4:3, the second statement that the
Most High God’s wonders were mighty advances upon and intensifies upon the
previous statement that His signs were great. Thus, we will translate the
conjunction “indeed.”
k mā(h) ṯǎq·qî·p̄în
Once again, we have the preposition k- employed with the interrogative
pronoun mā(h) and together they mean “how” since they refer to a great degree, a
relatively high point on a scale involving exclamation. However, this time in this
second statement, these two words are used with the adjective tǎq·qîp̄, which
means “mighty” in the sense of powerful describing the signs and wonders God
performed on behalf of Nebuchadnezzar as being tremendous displays of His
omnipotence. Therefore, we will translate the expression k mā(h) ṯǎq·qî·p̄în, “how
mighty.”
Ellipsis
Next, we have the figure of ellipsis meaning that Daniel under the inspiration of
the Holy Spirit is deliberately omitting the third person masculine singular peʿal
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(Hebrew: qal) active imperfect form of the verb hǎwā(h) (ֲהָוה) (hav-aw´). However
it is implied and means “are.” The word functions as a copula joining subject and
temǎh and the predicate nominative, which is k mā(h) ṯǎq·qî·p̄în, “how mighty.”
The peʿal (Hebrew: qal) stem of the verb is stative meaning that the wonders
that God performed on behalf of Nebuchadnezzar as recorded in Daniel chapter
four “existed in the state of being” mighty. The imperfect tense of the verb is
stative expressing the same thing. We will translate hǎwā(h), “are.”
temǎh
The noun temǎh also refers to the miraculous events contrary to the usual course
of nature but from the perspective that it describes the supernatural character and
nature of these miracles. It speaks of a miracle from the perspective that it is
designed by God to fill the witnesses and beneficiaries of the miracle with
“wonder” in the sense of being filled with admiration for God and amazement and
awe of Him.
Here the word speaks of the fact that the miracles that God performed on behalf
of Nebuchadnezzar as recorded in chapter four filled him with admiration for God
and amazement and awe of Him. The miracle is designed to reach into the heart of
the witnesses to the miracle and beneficiary of the miracle and shake them up so
that it overwhelms them with an emotion that is a mixture of gratitude, adoration,
reverence, fear and love for Him. Here the miracles performed by God on behalf of
the king overwhelmed him with an emotion that was a mixture of gratitude,
adoration, reverence, fear and love for Him.
The word is modified by the third person masculine singular pronominal suffix
hû(ʾ), which means “His” referring to the Most High God and is functioning as a
possessive personal pronoun.
The Most High God’s Eternal Kingdom
Daniel 4:3 “How great are His signs and how mighty are His wonders! His
kingdom is an everlasting kingdom and His dominion is from generation to
generation.” (NASB95)
“His kingdom is an everlasting kingdom” is composed of the feminine
singular construct form of the noun mǎl·ḵûṯ (ַמְלכּות) (mal-kooth), “kingdom” which
is modified by the third person masculine singular pronominal suffix hû(ʾ) (הּוא)
(who), “His” and then once again we have the feminine singular construct form of
the noun mǎl·ḵûṯ (ַמְלכּות) (mal-kooth), “an kingdom” which this time is modified
by the masculine singular form of the noun ʿā·lǎm (ָעַלם) (aw-lam´), “everlasting.”
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Asyndeton
At this point in Daniel 4:3, Nebuchadnezzar under the inspiration of the Holy
Spirit is employing the figure of “asyndeton.” Nebuchadnezzar is not using a
connective word between his previous statement and the one to follow. He does
this in order to emphasize the statement to follow which records him telling his
subjects in his kingdom that the Most High God’s kingdom is eternal. The Holy
Spirit through Nebuchadnezzar uses this figure because He wants not only the
subjects in Nebuchadnezzar’s world-wide kingdom to dwell or meditate upon this
statement but also the reader to do so as well in order to acknowledge that God is
sovereign over the nations of the earth. This is to comfort God’s people and
humble and warn those who are not.
mǎl·ḵûṯ
The noun mǎl·ḵûṯ means “kingdom” and refers to God’s kingdom in the sense
of God’s authority over the kings of the earth and every creature and all creation. It
is modified by the third person masculine singular pronominal suffix hû(ʾ), which
means “His” referring to the Most High God and is functioning as a possessive
personal pronoun.
Ellipsis
Next, we have the figure of ellipsis meaning that Daniel under the inspiration of
the Holy Spirit is deliberately omitting the third person masculine singular The
peʿal (Hebrew: qal) active imperfect form of the verb hǎwā(h) (ֲהָוה) (hav-aw´).
However it is implied and means “is” indicating that the Most High God’s
kingdom “is” eternal in nature.
The peʿal (Hebrew: qal) stem of the verb is stative meaning that the Most High
God’s kingdom “exists in the state of” being eternal in nature. The imperfect form
of the verb is stative expressing the same thing. We will translate hǎwā(h), “is.”
ʿā·lǎm
The noun mǎl·ḵûṯ, “kingdom” appears a second time in Daniel 4:3 and is
modified by the noun ʿā·lǎm, which means “forever” or “eternal.” Therefore, this
prepositional phrase means “eternal” indicating that the Most High God’s kingdom
is “eternal” or “everlasting.” It denotes that God’s kingdom is infinite in duration
in contrast to Nebuchadnezzar’s kingdom and those which would follow his during
the course of human history.
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The Most High God’s Authority is From Generation to Generation
Daniel 4:3 “How great are His signs and how mighty are His wonders! His
kingdom is an everlasting kingdom and His dominion is from generation to
generation.” (NASB95)
“And His dominion is from generation to generation” is composed of the
conjunction wa ( ְו) (waw), “and” which is followed by the masculine singular
construct form of the noun šā·leṭān (ָׁשְלָטן) (shol-tawn´), “dominion” which is
modified by the third person masculine singular pronominal suffix hû(ʾ) (הּוא)
(who), “His” and then we have the preposition ʿim (ִעם) (eem), “from” and its
object is the masculine singular noun dār (ָּדר) (dawr), “generation” and then we
have the conjunction wa ( ְו) (waw), “to” which is followed by the masculine
singular noun dār (ָּדר) (dawr), “generation.”
wa
The conjunction wa is epexegetical this time meaning that it is introducing a
statement which describes from a different perspective the previous statement that
the Most High God’s kingdom is eternal. It introduces a statement which says that
God’s dominion or governmental dominion extends from generation to generation.
Therefore, Nebuchadnezzar is saying that the Most High God’s kingdom is eternal,
“in other words,” His governmental dominion endures from generation to
generation.
šā·leṭān
The noun šā·leṭān means “governmental dominion” referring to the Most High
God’s supreme, sovereign authority or power to rule over every nation under
heaven as well as every creature and all of creation.
This noun is modified by the third person masculine singular pronominal suffix
hû(ʾ), which means “His” referring to the Most High God and is functioning as a
possessive personal pronoun.
Ellipsis
Next, we have the figure of ellipsis meaning that Daniel under the inspiration of
the Holy Spirit is deliberately omitting the third person masculine singular The
peʿal (Hebrew: qal) active imperfect form of the verb hǎwā(h) (ֲהָוה) (hav-aw´).
However it is implied and means “is” indicating that the Most High God’s
governmental dominion “is” from generation to generation.
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The peʿal (Hebrew: qal) stem of the verb is stative meaning that the Most High
God’s governmental dominion “exists in the state of” being from generation to
generation. The imperfect form of the verb is stative expressing the same thing. We
will translate hǎwā(h), “is.”
ʿim dār w ḏār
The noun dār appears twice in a prepositional phrase that completes Daniel 4:3
and in each instance the word means “generation” referring to successive posterity.
It speaks of generations of human beings. The first time the word appears it is the
object of the preposition ʿim, which functions as a marker of association to another
group. The second time the noun dār occurs it follows the conjunction wa, which
this time functions as a marker of association. Therefore, in Daniel 4:3, the
prepositional phrase ʿim dār w ḏār means “from generation to generation” and
denotes that the Most High God’s governmental dominion is from generation to
generation meaning it extends from generation to generation over the inhabitants of
the earth. The implication is that His dominion over human beings is eternal.
Translation of Daniel 4:3
Daniel 4:3 “How great are His miraculous signs! Indeed, how great are His
wondrous signs! His kingdom is eternal. In other words, His governmental
dominion is from generation to generation.”
Exposition of Daniel 4:3
In Daniel 4:3, we have four statements that Nebuchadnezzar issues to his
subjects in his world-wide kingdom. They constitute a “doxology” which is a term
from the Greek doxologia and is derived from the Greek noun doxa, “praise, glory,
honor” and denotes a brief ascription of praise to members of the Trinity. It was
used in both song and prayer. It was sung by angels to shepherds the night the Lord
Jesus came into the world (Lk. 2:14).
The doxology was commonly employed in various parts of the New Testament
epistles: (1) Salutation (Gal. 1:5). (2) Opening thanksgiving (2 Cor. 1:3f.; Eph. 1:3;
1 Pet. 1:3). (3) Final exhortations (1 Tim. 6:15f.; 1 Pet. 5:11; 2 Pet. 3:18). (4)
Closing (Heb. 13:20f.; Jude 24f.).
The basic formula is the blessing formula “Blessed be the Lord” or “Blessed
be the God and Father…” (Heb. Baruk; Greek: eulogetos; Gen. 24:27; Ex. 18:10;
1 Ch. 16:36; Lk. 1:68; 2 Cor. 1:3f.; Eph. 1:3; 1 P. 1:3), followed by a statement of
the attributes motivating the utterance, primarily God’s activities in the lives of His
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people. Variants are “worthy is the Lamb” (Greek: axios, Rev. 4:11; 5:9, 12) and
“Holy, holy, holy is the Lord God Almighty” (Greek: hagios, Rev. 4:8).
Doxologies may begin with an imperative verb, challenging the hearers to
“ascribe to the Lord glory and strength” or “the glory of His Person” (Heb:
yahab, Ps. 29:1ff. par. 96:7-9; 1 Ch. 16:28f.) or “ascribe power” (Ps. 68:34),
“praise the Lord” (Heb: halal, Ps. 150f; cf. Greek: aineo, Rev. 19:5, “worship the
Lord” (hithpalel of saha; Ps. 29:2) or “glory in His Holy Person” (hithpael of
halal; 1 Ch. 16:10).
In doxologies, the following qualities are attributed to God: (1) Glory (Rom.
16:27; Gal. 1:5). (2) Honor, dominion (1 Tim. 6:16; 1 Pet. 4:11). (3) Salvation,
power (Rev. 19:1). (4) Majesty and authority (Jude 25). These are all “forever”
(Rm. 11:36), or “forever” and “ever” (2 Tim. 4:18; 1 Pet. 5:11).
In the New Testament, doxologies may begin with exclamations of
“Hallelujah” (Rev. 19:1), “Glory to God in the highest” (Lk. 2:14), or “Hosanna
to the Son of David” (Mt. 21:9, 15; Mk. 11:9f.; Jn. 12:13).
Although God the Father is the primary focus of New Testament doxologies,
there are others that are the objects of praise such as Christ (Mt. 21:9; Rev. 5:12)
and His kingdom of God (Mk. 11:10). A frequent Christological doxology
exclaims “Blessed is He who comes in the name of the Lord” (Mt. 21:9; 23:39;
Mk. 11:9; Lk. 19:38; cf. Ps. 118:26).
In doxologies, to the Lord Jesus Christ is ascribed: (1) Salvation and power
(Rev. 19:1). (2) Blessing and might (Rev. 5:18). (3) Glory (Heb. 13:21). (4)
Dominion (Rev. 1:6). (5) “Both now and to the day of eternity” (2 Pet. 3:18).
Praise is offered up “through Jesus Christ” (Rom. 16:27; Heb. 13:21; Jude 25)
or “in Christ” (Eph. 1:3; 3:21). Rarely are doxologies expressed in the second
person, as “Blessed are You” and “Yours” is the greatness, power, glory, victory
and majesty (1 Chron. 29:11).
Originally doxologies were voiced by the congregation at the conclusion of
hymns and prayers (1 Chron. 16:36; Rom. 11:33-36), in connection with the
response “Amen” (Mt. 6:13; Rev. 1:6; cf. Rom. 9:5; 16:27; 1 Pet. 4:11; 5:11).
However, praise and thanksgiving do occur in the opening line of prayers (1
Chron. 29:10-13; Dan. 2:20-23; Lk. 1:67-69). As in Jewish ritual, they may have
been uttered in response to the mention of God’s name (cf. Rom. 1:25; 2 Cor.
11:31).
It is fitting for Nebuchadnezzar to burst into a doxology of praise of the God of
Israel since he witnessed a great miracle, in which the God of Israel was revealing
Himself personally to the king as omnipotent and sovereign. Remember chapter
four is retrospective exposition. In this chapter, we see Nebuchadnezzar having a
personal encounter with the God of Israel in the sense that the God of Israel
disciplines him for his arrogance. He encounters miraculous, wondrous signs in the
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form of a vision of tree, which was given to him by God. Then, Daniel interprets
the vision for him, which told the king he would be punished for his arrogance.
Nebuchadnezzar experiences the miraculous when Daniel’s interpretation is
fulfilled. Then, lastly, the king encounters the miraculous power of the God of
Israel when he is restored to power after seven years of living as a wild animal.
Nebuchadnezzar has acknowledged that the God of Israel is sovereign over the
kings of the earth including him and that there is no king outside of the God of
Israel’s jurisdiction. He has learned through experience with God that even though
Babylon defeated Israel and took many of her citizens captive, the God of Israel
was not defeated by him but rather he was an instrument in the hand of the God of
Israel. The king is no longer rebelling against the God of Israel but now serving
willingly the God of Israel whereas prior to his conversion he was serving the God
of Israel unknowingly and unwillingly.
Nebuchadnezzar is worshipping the God of Israel here in Daniel 4:3.
Warren Wiersbe defines worship, “Worship is the believer’s response of all that
they are –mind, emotions, will and body-to what God is and says and does. This
response has its mystical side in subjective experience and its practical side in
objective obedience to God’s revealed will. Worship is a loving response that’s
balanced by the fear of the Lord, and it is a deepening response as the believer
comes to know God better” (Real Worship, 26).
Worship is adoring contemplation of the Lord and is the act of paying honor
and reverence to Him and affection for Him and flows from love and where there
is little love, there is little worship. It is the loving ascription of praise to the Lord
in gratitude and appreciation for who and what He is, both in Himself and in His
ways and in His work on the Cross for us. It is the bowing of the soul and spirit in
deep humility and reverence before the Lord (Psalm 2:11-12; 29:2; 95:6-7).
Worship of the Lord involves “reverence” for Him, which is an attitude of deep
respect and awe for Him. As a result of Nebuchadnezzar witnessing the power of
God in his life as recorded in Daniel chapter four, the king’s attitude toward the
God of Israel is one of deep respect and awe for Him.
Worship of the Lord also involves “respect” for Him, which is to esteem the
excellence of His Person as manifested through His attributes such as love,
faithfulness, mercy, compassion, justice, righteousness, truth, omnipotence,
omnipresence, omniscience, immutability, and sovereignty. As a result of
personally encountering the power of the God of Israel, the king is esteeming the
excellence of the person of the God of Israel as manifested through His attribute of
omnipotence.
Worship of the Lord involves “awe” of Him, which means we are to possess an
overwhelming feeling of reverence, admiration for Him. Nebuchadnezzar
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possesses an overwhelming feeling of reverence and admiration for the God of
Israel as a result of the events recorded in Daniel chapter four.
Warren Wiersbe writes, “True wonder reaches right into your heart and mind
and shakes you up. It not only has depth, it has value; it enriches your life. Wonder
is not cheap amusement that brings a smile to your face. It is an encounter with
reality, with God, which brings awe to your heart. You’re overwhelmed with an
emotion that is a mixture of gratitude, adoration, reverence, fear-and love. You’re
not looking for explanations; you’re lost in the wonder of God” (Real Worship,
page 43, Baker Books).
Worship of the Lord also involves “wonder” towards Him, which refers to
being filled with admiration, amazement and awe of Him and reaches right into our
hearts and shakes us up and enriches our lives and overwhelms us with an emotion
that is a mixture of gratitude, adoration, reverence, fear and love for Him. As a
result of personally encountering the power of the God of Israel as recorded in
Daniel chapter four, Nebuchadnezzar is filled with admiration, amazement and
awe for the God of Israel. The miracles reached right into his heart and shook him
up. They enriched his life and overwhelmed him with an emotion which was a
mixture of gratitude, adoration, reverence and fear and love for the God of Israel.
“How great are His miraculous signs” describes the signs and wonders God
performed on behalf of Nebuchadnezzar as recorded in chapter four as being
tremendous displays of God’s omnipotence. It denotes that these signs and
wonders were great in the sense that they dwarf what man can do. They were
superior to anything any man could do. It says that they were remarkable in
magnitude, degree and effectiveness in that they accomplished God’s will. The
miraculous events recorded in Daniel chapter four were intended to get the
attention of Nebuchadnezzar and to confirm and demonstrate to him the God of
Israel’s authority over the king and that the king was under the God of Israel’s
authority. These miracles were “confirmation” of this authority and served as
“proof” that the God of Israel was sovereign over the earth and Nebuchadnezzar
himself.
“Indeed, how great are His wondrous signs” is an emphatic clause meaning
that is advancing upon and intensifying Nebuchadnezzar’s previous statement.
Therefore, here in Daniel 4:3, the second statement that the Most High God’s
wonders were mighty advances upon and intensifies upon the previous statement
that His signs were great. This emphatic statement describes the signs and wonders
God performed on behalf of Nebuchadnezzar as being tremendous displays of
God’s omnipotence. The miracles recorded in chapter four were designed by God
to fill Nebuchadnezzar with “wonder” in the sense of being filled with admiration
for God and amazement and awe of Him. They overwhelmed him with an emotion
that was a mixture of gratitude, adoration, reverence, fear and love for Him.
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“His kingdom is eternal” refers to God’s kingdom in the sense of God’s
authority over the kings of the earth and every creature and all creation. It denotes
that God’s kingdom is infinite in duration in contrast to Nebuchadnezzar’s
kingdom and those which would follow his during the course of human history.
Pentecost states that “there is an eternal aspect as well as a temporal aspect; it
has a universal nature as well as a local nature; or there is an immediate sense of
the kingdom in which God rules directly, and a mediated sense of the kingdom in
which God rules indirectly through appointed representatives.” (ibid, page 15). He
goes on to state that “the nature of the kingdom is derived from the person of God
and is a reflection of what is found in Him.” (ibid, page 15).
There are four essential truths that characterize its eternal aspect according to
Pentecost: (1) It is timeless since God is eternal (Psalm 10:16; 74:12; 145:13;
Jeremiah 10:10; Lamentations 5:19). (2) It is universal since God is omnipresent (1
Chronicles 29:11-12; Psalm 103:19; 139:7-10; Daniel 4:17, 25, 32; Amos 9:2). (3)
It is administered through appointed representatives whom God deals sovereignly
through men (Genesis 45:7-8; 50:20; Proverbs 21:1; Isaiah 10:5-6; 45:1-4;
Jeremiah 25:8-12; 27:48; 51:11-24, 27). (4) It is miraculous in that God sometimes
directly intervenes in the affairs of men (Exodus 7:3-5; Psalm 135:6-10). (Ibid,
pages 15-19)
God ruled His kingdom in eternity past and His subjects were originally only
the angels. Satan rebelled against God’s kingdom and God permitted him to
establish his own kingdom to rival His. God’s kingdom existed in the Garden of
Eden and His subjects were Adam and Eve who were expelled from His kingdom
as a result of their rebellion. However, through their faith in the promised
Redeemer, they reentered the kingdom of God but not the Garden of Eden.
Adam’s fall necessitated a change in the administration of the kingdom in that
God administered His kingdom through the law of conscience (Romans 2:14-15)
whereas in the Garden of Eden, it was administered by the prohibition to not eat
from the tree of the knowledge of good and evil.
The kingdom of darkness led by Satan continued to fight God’s kingdom during
the Antediluvian dispensation and sought to remove it from the earth. However,
the Flood during the days of Noah and God’s covenant with Noah continued the
kingdom of God on earth with Noah and his family as God’s subjects on earth.
God delegated authority to Noah to be chief administrator of His kingdom on
earth. The institution of human government in the Noahic covenant established
God’s administration of His kingdom on earth.
Men rebelled against His kingdom at the Tower of Babel. God exercised His
authority by scattering men through discontinuing the universal language and
creating multiple languages so that men could not reunite as easily to rebel against
Him.
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Through the covenant with Abraham, God instituted a new form of
administration and promised to establish His rule on earth in the future through a
descendant of Abraham, Jesus Christ. This covenant served as the foundation for
the nation of Israel. Through Israel, God continued His kingdom in and through the
nation of Israel.
The kingdom was administered through Moses and the Law. Throughout her
history, Israel rebelled against God’s authority culminating in their rejection of
their King, Jesus Christ who along with John the Baptist proclaimed the kingdom
of God. Their rejection of the King resulted in the temporary setting aside of the
full manifestation of the kingdom of God on earth with Jesus Christ as King on the
earth until the Second Advent of Christ and His subsequent millennial reign. It also
resulted in God suspending the fulfillment of the seventieth week of Daniel, which
will be fulfilled after the rapture and will begin with Antichrist’s treaty with Israel
and will end with the Second Advent of Christ.
During this interval, both Jews and Gentiles become subjects of the King
through faith alone in Christ alone. Please note that faith alone in Christ alone has
always been the way to become a subject of the King in every past dispensation
and will be in the future dispensations as well. This new body of Jew and Gentile
believers compose the church, which was a mystery not known to Old Testament
saints. This particular form or manifestation of God’s kingdom through the church
began on the day of Pentecost and will end with the rapture.
So between Pentecost and the rapture, the administration of God’s kingdom on
earth is through the church. During the church age, God administrates His kingdom
and the church through the indwelling Spirit and Christ and the Word of God.
The kingdom of God is manifested by the manifestation of the indwelling
Christ and Spirit through the body of Christ during the church age. When the
believer obeys the Spirit who communicates the Father’s will for the believer
through the teaching of the Word of Christ, he is manifesting the kingdom of God.
Specifically, the kingdom of God is manifested through the church when members
of the body of Christ appropriate by faith the Spirit’s teaching in the Word of God
that they are in union and identified with Christ in His crucifixion, spiritual and
physical deaths, burial, resurrection and session.
The omnipotence of the Spirit is appropriated by the believer through faith.
Also, the person of Christ is manifested. This results in a manifestation of the
kingdom of God on earth since a manifestation of the character of Christ, the King,
is equivalent to the manifestation of the kingdom of God since the kingdom of God
is present when the King is present.
In Romans 14:17, Paul’s emphasis is upon the manifestation of the kingdom of
God through members of the body of Christ, which is indicated by the context in
that Paul is addressing the proper conduct of the strong in relation to the weak.
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This manifestation of the kingdom of God is accomplished when members of the
body of Christ experience divine righteousness, peace and joy by experiencing
fellowship with Holy Spirit through faith in the Spirit’s teaching in the Word of
God that they have died with Christ and have been raised with Him.
The offer of entrance into God’s kingdom through faith alone in Christ will
continue after the rapture through the Tribulation up to the Second Advent when
Christ will by force establish the kingdom of God on earth. The kingdom was
manifested during the pre-canon period of the church age through the miracles
performed by the apostles in the power of the Spirit. It also took place through the
manifestation of the Spirit’s power in the lives of church age believers who
appropriated by faith the Spirit’s teaching in the Word of God that they are in
union with Christ and identified with Him in His death and resurrection.
The kingdom is manifested in this fashion during the post-canon period of the
church age. During the church age, this kingdom power is manifested through the
gospel as a result of the sinner being declared justified through faith in Christ. This
kingdom power is manifested during the church age through the lives of believers
who appropriate the power of the Spirit through faith in the Spirit’s teaching that
they have died with Christ and have been raised with Him in order to endure
undeserved suffering.
Just as this kingdom power was manifested in weakness by means of the Spirit
through the undeserved suffering of Christ on the cross (Hebrews 9:14) so it is
manifested in weakness by means of the power of the Spirit in the lives of
believers who endure undeserving suffering.
During the millennium, the Lord Jesus Christ will personally and bodily
administrate the kingdom of God on earth in Jerusalem. Satan’s kingdom will be
removed from the earth during the millennium but will temporarily reappear to
oppose one last time God’s kingdom but this rebellion will fail.
Now, the kingdom of God was present during the First Advent of Christ in the
person and words and actions of Christ and through His miracles performed by the
power of the Spirit. However, Christ’s presence on the earth did not remove
Satan’s kingdom from the earth. This will not take place until the Second Advent
of Christ and His subsequent millennial reign.
“In other words, His governmental dominion is from generation to
generation” is an epexegetical clause meaning it describes from a different
perspective the previous statement that the Most High God’s kingdom is eternal.
This epexegetical statement refers to the Most High God’s supreme, sovereign
authority or power to rule over every nation under heaven as well as every creation
and all of creation. It denotes that the Most High God’s governmental dominion is
from generation to generation meaning it extends from generation to generation
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over the inhabitants of the earth. The implication is that His dominion over human
beings is eternal.
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Daniel 4:4-Nebuchadnezzar Was Relaxing And Living Luxuriously In His
Palace, When He Was Given A Revelation By God In A Dream
Nebuchadnezzar’s Location When He Received a Revelation from God in a Dream
Daniel 4:4 “I, Nebuchadnezzar, was at ease in my house and flourishing in
my palace.” (NASB95)
This verse is composed of the first person singular personal pronoun ʾǎnā(h)
I” and then we have the masculine singular form of the proper“ ,(´an-aw) (ֲאנָה)
name neḇû·ḵǎḏ·ně(ʾ)ṣ·ṣǎr (נְבּוַכְדנֶאַּצר) (neb-oo-kad-nets-tsar), “Nebuchadnezzar”
which is followed by the masculine singular form of the adjective šelē(h) (ְׁשֵלה)
(shel-aw´), “at ease” and then we have the first person singular peʿal (Hebrew: qal)
active perfect form of the verb ḥǎwā(h) (ֲחָוה) (khav-aw´), “was” which is followed
by the preposition bĕ ( ְּב) (beh), “in” and its object is the masculine singular
construct form of the noun bǎ·yiṯ (ַּביִת) (bah-yith), “house” which is modified by
the first person singular pronominal suffix -î (־י) (ee), “my” and then we have the
conjunction wa ( ְו) (waw), “and” which is followed by the masculine singular
adjective rǎ·ʿǎnǎn (ַרֲענַן) (rah-aw-nan´), “flourishing” and then once again we have
the preposition bĕ ( ְּב) (beh), “in” and its object is the masculine singular construct
form of the noun hê·ḵǎl ( לֵהיכַ ) (hay-kal´), “palace” which is modified by the first
person singular pronominal suffix -î (־י) (ee), “my.”
Asyndeton
Nebuchadnezzar under the inspiration of the Holy Spirit is employing the figure
of “asyndeton.” He does this in order to emphasize the statement in Daniel 4:4,
which records him at east in his house and living luxuriously in his palace when he
received a vision in a dream from God regarding a tree, which symbolized him.
This figure is to emphasize with the reader Nebuchadnezzar’s prosperous
circumstances in contrast to what is about to take place in his life, which is
recorded in the rest of the chapter, which records God disciplining himself severely
and deposing him from power for seven years.
ʾǎnā(h)
The independent personal pronoun ʾǎnā(h) functions as the subject of the finite
verb hǎwā(h), “was” and serves to focus attention on Nebuchadnezzar as the
subject. In this role, the pronoun is used for clarity rather than for emphasis. It
serves to emphasize Nebuchadnezzar’s peaceful and prosperous circumstances
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when he received a revelation from the Most High God in a vision in a dream
regarding himself. We will translate the word “I myself.”
neḇû·ḵǎḏ·ně(ʾ)ṣ·ṣǎr
The proper name neḇû·ḵǎḏ·ně(ʾ)ṣ·ṣǎr, “Nebuchadnezzar” refers to the second
ruler of the Chaldean dynasty of Babylon.
hǎwā(h)
The verb hǎwā(h) means, “to be” in the sense of existing in a particular state.
Here it denotes Nebuchadnezzar existing in the state of being at ease in his house
when he received revelation from the Most High God in a vision in a dream
regarding a tree.
The peʿal (Hebrew: qal) stem of the verb is stative expressing a state or
condition. Here it denotes Nebuchadnezzar existing in the state of being at ease in
his house when he received revelation from the Most High God in a vision in a
dream regarding a tree. The perfect tense of the verb is stative expressing the same
thing as the peʿal stative stem. We will translate this verb “was.”
šelē(h)
The adjective šelē(h) means “contented, at ease,” implying a carefree and light-
hearted attitude. The word implies that Nebuchadnezzar was at peace with his
enemies.
b î ḇêṯ
The noun bǎ·yiṯ is in the singular and construct form referring to the residence
or the dwelling place or home of Nebuchadnezzar. The word is modified by the
first person singular pronominal suffix -î, “my,” which refers of course to
Nebuchadnezzar and functions as a possessive pronoun. It is also the object of the
preposition bĕ, which is a marker of location telling the reader where
Nebuchadnezzar was located when he received from God a revelation in a vision in
a dream.
wa
The conjunction wa is epexegetical meaning that it is introducing a statement
which describes from a different perspective the previous statement that
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Nebuchadnezzar was content in his house. It introduces a statement which says that
he was living luxuriously in his palace when he received revelation from God in a
vision in a dream. Therefore, Nebuchadnezzar is saying that he was content in his
house, “specifically,” he was living luxuriously in his palace. This interpretation is
indicated by the fact that he goes from telling his readers that he was content in his
home to saying that he was living luxuriously in his palace. In other words, he
specifies his home as being his palace. Further supporting this interpretation is a
comparison of the adjective šelē(h) which means “content” implying a carefree and
light-hearted attitude and the adjective rǎ·ʿǎnǎn, which means “prosperous”
pertaining to thriving with emphasis on contentment. The former speaks of
contentment whereas the latter emphasizes why he was content, namely he was
prosperous because he conquered the world.
rǎ·ʿǎnǎn
The adjective rǎ·ʿǎnǎn means “prosperous” pertaining to thriving with emphasis
on contentment and adequacy of life, which implies a life of luxury, riches and
good health and other such ideas. The word speaks of a life marked by success and
economic well-being and enjoying vigorous and healthy growth. Thus,
Nebuchadnezzar was living prosperously possessing luxury, riches, good health, a
world-wide kingdom as a result of achieving victory over his enemies in war.
b î hêḵel
The noun hê·ḵǎl means “palace” referring to Nebuchadnezzar’s residence or
dwelling place. The word is modified by the first person singular pronominal suffix
-î, “my,” which refers of course to Nebuchadnezzar and functions as a possessive
pronoun. It is also the object of the preposition bĕ, which is a marker of location
telling the reader specifically where Nebuchadnezzar was located when he received
from God a revelation in a vision in a dream.
Translation of Daniel 4:4
Daniel 4:4 “I myself, Nebuchadnezzar was content in my house, specifically
prosperous in my palace.”
Exposition of Daniel 4:4
Daniel 4:4 presents to the reader the circumstances in which Nebuchadnezzar
found himself in when he received revelation from God in a vision in a dream.
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This verse says he was content in his home. This contentment was the result of
being at peace since he had conquered his enemies and possessed a world-wide
empire, which is indicated by the events in chapter three, which record
Nebuchadnezzar ordering the representatives of the various nations, ethnicities and
languages in his kingdom to the dedication of the statue he erected of himself. The
king specifies in verse 4 that he was prosperous in his palace. This prosperous
condition indicates that his life was marked by success and economic well-being
and enjoying vigorous and healthy growth. Thus, Nebuchadnezzar was living
prosperously possessing luxury, riches, good health, a world-wide kingdom as a
result of achieving victory over his enemies in war.
There has been some debate among scholars as when the events of chapter four
took place in Nebuchadnezzar’s reign. Some argue that the events of chapter four
took place later in Nebuchadnezzar’s reign. Archer argues that they took place
some eight or nine years before the end of the siege of Tyre in 573. However, the
contextual evidence in the book of Daniel suggests that the events of chapter four
followed soon after the events in chapter three since the latter describes
Nebuchadnezzar as already a world-wide ruler who had subjugated nations,
ethnicities and languages groups to himself. Furthermore, history records that he
had already conquered his most powerful enemy Egypt.
In 605 B.C., Nebuchadnezzar attacked Egypt in the Battle of Carchemish which
resulted in the defeat of Egypt. Carchemish was destroyed by the Babylonians in
approximately June of that year. The Babylonian king pursued the Egyptians and
thus expanded his area of authority. He went into Syria and toward Palestine. Upon
learning of the death of his father Nabopolassar, Nebuchadnezzar returned from
Riblah to Babylon in August 605 B.C. where he was crowned king. After this he
returned to Palestine and attacked Jerusalem in September 605 B.C. This conquest
of Jerusalem resulted in Daniel and his companions being taken back to Babylon as
captives.
Nebuchadnezzar returned to Judah again a second time in 597 B.C. where he
laid siege to Jerusalem in response to Jehoiachim’s ill advised rebellion. At this
point, Jerusalem was now subjugated to Babylon. Ten thousand captives were
taken to Babylon, one of whom was the prophet Ezekiel (Ezekiel 1:1-3; 2 Kings
23:8-20; 2 Chronicles 36:6-10).
Jehoiakim died that year and was succeeded by his son Jehoiachin who was also
known as Jeconiah or Coniah. He surrendered to the Babylonians after only three
months in power. He was taken as a prisoner to Babylon along with the royal
family, the court, the upper classes and the artisans. The Temple was looted and its
articles taken as booty to Babylon.
After the attack in 597 B.C. Nebuchadnezzar established Zedekiah (Mattaniah)
who was the uncle of Jehoiachin, as a puppet ruler in Judah. He was urged to rebel
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and ally with Egypt against the protestations of Jeremiah (Jeremiah 37:6ff.;
38:14ff.). Zedekiah did not pay heed to Jeremiah and allied himself with Egypt and
revolted against Nebuchadnezzar. The Chaldean armies invaded Judah in 587 B.C.
He attacked Jerusalem after destroying the small Syrian states and laying siege to
Lachish and Azekah as predicted by Jeremiah (Jeremiah 25:9).
In 588 B.C. Nebuchadnezzar returned a third time where he again laid siege to
the city of David, breaching the walls and destroying the city and burned the
temple of Solomon in 586 B.C. The majority of Jews who were not killed in this
offensive were also taken captive to Babylon (2 Kings 25;1-7; Jeremiah 34:1-7;
39:1-7; 52:2-11).
So the description that Nebuchadnezzar gives us in Daniel 4:4 of his
circumstances when he received a revelation from God in a vision in a dream
corresponds with the events in chapter three. The latter records him issuing a
decree to the representatives of the nations, ethnicities, and language groups in his
world-wide kingdom to come to the dedication of the statue he erected of himself.
This dedication not only expressed the king’s pride and arrogance and rebellion
against God but was an attempt to unite these various elements of his kingdom by
the joining of religion (idolatry) with civil government. Thus, chapter three paints a
picture that Nebuchadnezzar had conquered his enemies and was a world-wide
ruler. Therefore, to read about him in chapter four as contented and prosperous in
his palace corresponds to what we read in chapter three. Thus, the events recorded
in chapter four must have followed soon after the events recorded in chapter three.
In Daniel 4:4, Nebuchadnezzar is describing for his readers that he was living in
pride and was content with himself and full of himself after achieving such great
prosperity and success on the battle field as well as politically and economically.
He was not only the most powerful man in the world as the events in chapter three
tell us but he was also the richest as a result of plundering many nations such as
Israel.
In the Scriptures, pride is a great evil because it involves pretending to a
greatness and glory that belongs rightly to God alone. It is condemned as evil (1
Samuel 15:23; Proverbs 21:4; James 4:16; cf. Mark 7:22-23; Romans 1:29-30; 2
Corinthians 12:20; 2 Timothy 3:1-2; 1 John 2:16). It is a characteristic of Satan
(Ezekiel 28:2; 1 Timothy 3:6; cf. 2 Thessalonians 2:4, the antichrist)
There are warnings about pride in the book of Proverbs (Proverbs 16:5, 18; cf.
Proverbs 3:7, 34; 6:16-17; 11:2; 25:6-7, 27; 26:12; 27:1; 29:23) as well as
elsewhere in Scripture (Psalm 119:21; cf. Leviticus 26:19). God is said to be
opposed to the proud (1 Peter 5:5; James 4:6; Proverbs 3:34).
Arrogance is an attitude of the heart (Mark 7:21-22; cf. Job 35:12; Psalm 10:2-
11; 73:3-12; 86:14; 94:3-7; Malachi 3:15; Romans 1:28-31). It arises from self-
confidence (Isaiah 9:9-10; Daniel 4:29-30; Revelation 18:7; cf. Exodus 15:9; 1
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Kings 20:11; 2 Kings 14:10; 2 Chronicles 25:19; Isaiah 28:15; Ezekiel 16:49;
Hosea 12:8; Habakkuk 2:4-5; Luke 18:9; Acts 8:9-10; 2 Peter 2:10-12). Arrogance
expresses itself in words (Psalm 17:10; 119:51; James 3:5; cf. 1 Samuel 2:3; Psalm
31:18; 119:69; 123:4; Proverbs 17:7; 21:24; Jeremiah 43:1-2). Arrogance is
essentially rebellion against God (Deuteronomy 1:43; 1 Samuel 15:23; cf.
Nehemiah 9:16-17,29; Job 36:8-9; Psalm 5:5; 119:85; Hosea 5:4-5; 7:10;
Zephaniah 3:1-4). It may even be found in the church (2 Corinthians 12:20; cf. 1
Corinthians 4:18; 1 Timothy 6:17). The Christian should reject arrogance
(Proverbs 8:13; Jeremiah 9:23-24; cf. Jeremiah 13:15; Romans 11:20; 1
Corinthians 1:28-31; 4:7; 13:4; Ephesians 2:8-9). God punishes the arrogant
whether they are a believer or a non-believer (Isaiah 2:17-18; Exodus 18:11; 1
Samuel 15:23).