(26) They commanded--i.e., the watchers. We observe, however, in Daniel 4:13 that the command is only ascribed to one of the watchers. This makes it appear that they form a council in which one acts in behalf of all.

Thy kingdom.--To make the sense plain we must supply before this word, "The interpretation of it is," or some sentence to that effect.

Shall be sure.--Literally, shall arise. No successor shall be appointed during his life.

Do rule--i.e., the heavens, or One in heaven ruleth the kingdoms of men.

Verse 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. The Septuagint Version here is different, and not so good as the received text, "And (as for) the root of the tree which was left and not rooted out, the place of thy throne shall be preserved to thee to a season and an hour; behold, for thee they are prepared, and they shall bring judgment upon thee. The Lord liveth in heaven, and his power is in all the earth." The last clause here is plainly a paraphrase of "the heavens do rule." "A season and an hour" is a doublet, and since it is to be observed that the phrase, "after that thou shalt have known," is omitted, we may deduce that thindda, "thou shalt know," is, by transposition of letters, read l'iddan. Theodotion, who is usually slavish in his following of the Aramaic construction, renders here, "And because they said, Suffer the stump (φυὴν) of the roots of the tree." This suggests that in the text before Theodotion mere is omitted from למשבק (l'mishbaq), and it was read לשבקו (leishbaqoo), meaning, according to the Mandaitic form of the verb, "they shall leave" - a form in accordance with the previous construction, then further altered to the second person plural. The end of the verse is also slightly different, "Until thou shalt know the heavenly power," reading here shooltan dee shemya instead of shaltan shemya. The Peshitta renders, "till thou shalt know that power is from the heaven (min shemya)." Mr. Bevan remarks on this usage of "heavens" for "God," which he compares with the Mishna and with the New Testament. He does not observe that the difficulty all the translators have with the phrase is a proof that, when the versions were made, it was even then not a common usage; hence that its introduction here was not due to the influence of the Mishnaic Hebrew stretching back, but was owing rather to the peculiar circumstances of Daniel. Professor Bevan's reference to the New Testament is mistaken. In no case in the New Testament is οὔρανοι used for "God." Even in the Greek Apocrypha is no usage precisely equivalent. Daniel, by using the phrase he did, put himself on the same level as the heathen king - pride against the gods (ὕβρις), and of this, by implication, is Nebuchadnezzar here accused. Certainly the words of his inscriptions do not indicate anything of this sort. In fact, many of the phrases in the prayer to Marduk in the India House Inscription indicate reverent humility almost Christian. Still, these phrases might be due, to some extent, to political custom. The relation of a polytheist to his gods is a psychological enigma to a civilized monotheist. On the one hand, he recognizes his dependence on the god; on the other, he considers the god honoured by his worship, and therefore owing him certain duties in return.

4:19-27 Daniel was struck with amazement and terror at so heavy a judgment coming upon so great a prince, and gives advice with tenderness and respect. It is necessary, in repentance, that we not only cease to do evil, but learn to do good. Though it might not wholly prevent the judgment, yet the trouble may be longer before it comes, or shorter when it does come. And everlasting misery will be escaped by all who repent and turn to God.And whereas they commanded to leave the stump of the tree roots,.... That is the watchers and the Holy Ones; or it was commanded: this was the order given by the most High:

thy kingdom shall be sure unto thee; signifying that another king should not be set up in his place; and though the kingdom and administration of it would depart from, him for a while, yet it would be restored again, and be firm and stable:

after that thou shall have known that the heavens do rule; that is, that God, who is the Maker of the heavens, and dwells there, is known and acknowledged by thee to rule on the earth; from the government of which he was desirous of excluding him, and taking it to himself; see Luke 15:18.