(33) The thing fulfilled.--The malady of Nebuchadnezzar has frequently formed the subject of discussion, and it is now for the most part agreed that it was a form of mania known as lycanthropy. The peculiar features of it mentioned in this verse are partially connected with the life which the sufferer's delusion forced him to lead. It appears, however, from the account in Daniel, that he retained his consciousness, as "he lifted up his eyes to heaven" (Daniel 4:34) before "his understanding" returned to him. Of this sickness nothing is recorded by Berosus, unless the vague statement "Nebuchadnezzar fell sick and died after a reign of forty-three years" be pressed. It is remarkable to observe that an interval is mentioned in his inscription during which he executed no great public works.

Verse 33. - The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws. The verse that is placed as parallel with this in the Septuagint differs very considerably. In the LXX. this verse is still part of the proclamation of the angel, "Early shall all these things be completed upon thee, Nebuchadnezzar, King of Baby-Ion, and nothing shall be awanting of all these things." This verse is properly without a correspondent in the Massoretic text. The next verse resumes the proclamation, "I Nebuchadnezzar King of Babylon was bound seven years, and they fed me with grass as an ox. I ate from herbs of the earth." Then after a verse which Tischen-doff marks as an interpolation, but which really is a misplaced doublet, we have a continuation of ver. 30 (33 Authorized Version), "And my hairs became like feathers of an eagle, and my nails like those of the lion, and my flesh and my heart were changed, and I walked naked with the beasts of the earth." The fact that this is longer than the Massoretic text is decidedly against it. It seems to be a para-phrastic rendering of a text somewhat similar to the Massoretic. On the other hand, the fact that it retains the first person makes it at least possible that the condensation of the middle portion of this chapter, according to the received text, is not resorted to in this recension. It is to be noted that only a very few words in the Septuagint necessitate any idea of condensation: only in the beginning of ver. 27 Septuagint (28 Aramaic, 31 Authorized Version) is there a change of persons. This verse is rendered by Theodotion in a way much like the Massoretic text. The first portion of the verse is an exact translation of the Aramaic, but at the end the' rendering is, "till his hairs grew like those of lions, and his malls as those of birds." The Peshitta agrees exactly with the Massoretic. One cannot help being suspicious of this assertion of the hair being like eagles' feathers, partly because the eagle is a bird, and "birds" are spoken of in the next clause of the verse, and further there appears to be a pun on the last portion of the king's name in the word used for "eagle" (nesher). The Jewish scribes were prone to have such plays on names. Early in history it occurs, as when Abigail makes use of it to David in regard to her husband (1 Samuel 25:25), "Nabal is his name, and folly is with him." This possibly is the reason for the Hebrew variation in the name given to the Babylonian Nabu-kudur-utzur. Theodotion's version shows the result of reasoning - it is a scribe's emendation. That matted hair should have an appearance which suggested the feathers of birds, is natural enough, aria the utter inattention to matters of personal cleanliness is an exceedingly common symptom in cases of insanity. This personal neglect would naturally result also in the growth of the nails, and their incurring would give them vaguely the appearance of lions' claws. We can picture the Babylonian monarch that had, like his Ninevite predecessors, been finical about his curled locks and trimmed and jewelled fingers, walking in wild nakedness so far as his shackles permitted him, with hair-matted locks, and his nails misshapen and long.

4:28-37 Pride and self-conceit are sins that beset great men. They are apt to take that glory to themselves which is due to God only. While the proud word was in the king's mouth, the powerful word came from God. His understanding and his memory were gone, and all the powers of the rational soul were broken. How careful we ought to be, not to do any thing which may provoke God to put us out of our senses! God resists the proud. Nebuchadnezzar would be more than a man, but God justly makes him less than a man. We may learn to believe concerning God, that the most high God lives for ever, and that his kingdom is like himself, everlasting, and universal. His power cannot be resisted. When men are brought to honour God, by confession of sin and acknowledging his sovereignty, then, and not till then, they may expect that God will honour them; 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. Afflictions shall last no longer than till they have done the work for which they were sent. There can be no reasonable doubt that Nebuchadnezzar was a true penitent, and an accepted believer. It is thought that he did not live more than a year after his restoration. Thus the Lord knows how to abase those that walk in pride, but gives grace and consolation to the humble, broken-hearted sinner who calls upon Him.The same hour was the thing fulfilled upon Nebuchadnezzar,.... Whence it appears that this was a true history, and a matter of fact; and not a parable or allegory, as Origen thought, describing the fall of Lucifer or Satan; but relates what befell Nebuchadnezzar himself: nor was the change real as to soul and body; for then he would not have been the same person, not Nebuchadnezzar, and so not he himself punished, but the beast into which he was changed: and though there was a strange alteration, both in his body and mind; in some parts of his body, and perhaps in his voice, in his senses of feeling, tasting, and smelling, in his palate, and appetite, and stomach; in his rational powers, understanding, judgment, and memory; so that he acted like a beast, and choosing to live as one; yet so as to retain the essential parts of a man; his case was, that at once he fell raving mad and distracted, when they first bound him with chains, that he might not hurt himself and others, and afterwards turned him loose into the woods among the wild beasts; or perhaps into one of his parks, among the deer, hares, foxes, and such like creatures; whither he might incline to go, fancying himself to be a beast, and delight to be among them:

and he was driven from men, and did eat grass as oxen; which he did by choice: so Aben Ezra reports of one in the island of Sardinia, who fled from his parents, and lost his reason, and lived among deer for many years, and went upon his hands and feet like them; and the king of the island going a hunting one day, caught many deer, and among them this man, that was taken for one: his parents came and owned him, and spoke to him, but he answered not; they set before him bread and wine, to eat and drink, but he refused; they then gave him grass with the deer and he ate that; and in the middle of the night made his escape to the deer or the field again.

And his body was wet with the dew of heaven: lying all night in the woods or fields without clothing:

till his hair was grown like eagles' feathers: thick, black, and strong; the hairs of his head having not been cut, not his beard shaved for seven years: the Septuagint and Arabic versions read, "as lions":

and his nails like birds' claws: the nails of his fingers and toes were hard, long, and sharp, like theirs, having not been cut during this time; this shows that the seven times are not to be understood of weeks or months, but of years. Some have understood all this as a real metamorphosis, and that Nebuchadnezzar was changed into a beast; the upper part of him was the form of an ox, and the lower part that of a lion, as Epiphanius (h); so Cyril (i) says of him, that he was changed into a beast, lived in a desert, had the nails and hair of a lion, ate grass like an ox; for he was a beast, not knowing who gave him the kingdom; and so others; closely adhering to the letter of the text, but wrongly, for reasons before given: nor is it to be ascribed merely to any natural disease of body, or melancholy in him, by which the fancy may be so disturbed, as for a person to imagine himself a beast; for though this was the case, yet not through any diseases, such as is called the lycanthropy; an much less to any witchcraft, or any diabolical art, exercised on him; but to the mighty hand of God, taking away the use of his reason, and throwing him into madness and distraction for the demonstration of his power, and humbling the pride of an insolent monarch; not but that God could, if it had been his pleasure, have changed him into a brute, as he turned Lot's wife into a pillar of salt; and as a certain wicked nobleman in Muscovy was turned into a black dog, barking and howling, upon uttering horrible blasphemies against God for some judgment upon him, as Clurerius (k) relates, who had it, he says, from both ear and eye witnesses of it; but such a judgment was not inflicted on Nebuchadnezzar, not are such things usual. Herodotus (l) reports, though he himself did not credit it, of some people among the Scythians, that were every year, for a few days, changed into wolves, and then returned to their former shape again; and Pomponius Mela (m) relates the same of the same people; and the poets frequently speak of such transmutations; but these are all fictions and delusions.

(h) De Prophet. Vit. & Inter. C. 10. (i) Cateches. 2. sect. 11. (k) Apud Bucheim Dissertat. de Reg. Nebuchad. in Thesaur. Philol. Dissert. tom. 1. p. 890. (l) Melpomene, sive l. 4. c. 105. (m) De Situ Orbis, l. 2. c. 1.