(10) A tree.--For this symbol of majesty, comp. Ezekiel 31:3, &c. The dream of Cambyses (Herod. i. 108) was of a similar nature.

Verse 10. - Thus were the visions of mine head in my bed; I saw, and behold a tree in the midst of the earth, and the height thereof was great. The Septuagint is different here, "I was sleeping [on my couch], and behold a lofty tree springing out of the earth, and its appearance was great, and there was not another like to it." The words, "on my couch," are marked with an asterisk, denoting that they have been added, probably from Theodotion. There are indications here of a text slightly different from the Massoretic, even in the latter portion of the verse, where the LXX. and the Massoretic text come closest. Instead of bega,' (בְגוא), "in the midst of," the LXX. reading has been saggeee (שׂגִּיא), "great." The last clause is most widely different from the Massoretic text; instead of "and the height thereof was great," we have, "and there was no other like it." It is not easy to imagine how the one reading grew from the other, roomeh (דוּמֵה), "height," might easily be mistaken for דְמָה (demah), if roomeh were written defectively; but the rest of the clause cannot easily be explained The Massoretic text has a certain redundancy of meaning, which is suspicious. In this verse we are told the tree was "great;" the opening clause of the following says the tree grew; whereas the Septuagint, while asserting its loftiness, asserts also that it was "growing" (φνόμενον). On the whole, we prefer the Septuagint, as it does not proceed to assert further that the tree "grew great." Theodotion, while in the latter portion of the verse agreeing with the Massoretic text, omits the introductory clause. The Pe-shitta is a briefer recension of the Massoretic text, "The vision in my couch was - a tree in the midst of the earth, the height great." The reference here may be, to the sacred tree of the Assyrians, the symbol of life, which is so perpetually introduced into the sculptures of Nineveh, and seen also in some Babylonian cylinders, especially in connection with royal acts of worship, in Lenormant ('La Magie,' p. 27) we find that a sacred tree - a conifer of some sort as seen by the sculptures - was supposed to have the quality of breaking the power of the seven Maskim. Whatever the origin of this belief, it seems to have passed into the faith of Assyria and Babylon, and to have so permeated them that Ezekiel (31) describes Assyria as a mighty cedar. To pass from the empire to its ruler was a specially easy step in regard to an Oriental monarchy, in which the state was the monarch, in the midst of the earth. This refers to the notion each nation had that their own was the middle point, or omphalos, of the world. Though גַו (gav) meant originally really "back," not "middle," yet it is used of the furnace of fire in the preceding chapter, and the primitive meaning is entirely lost in the Targums.

4:1-18 The beginning and end of this chapter lead us to hope, that Nebuchadnezzar was a monument of the power of Divine grace, and of the riches of Divine mercy. After he was recovered from his madness, he told to distant places, and wrote down for future ages, how God had justly humbled and graciously restored him. When a sinner comes to himself, he will promote the welfare of others, by making known the wondrous mercy of God. Nebuchadnezzar, before he related the Divine judgments upon him for his pride, told the warnings he had in a dream or vision. The meaning was explained to him. The person signified, was to be put down from honour, and to be deprived of the use of his reason seven years. This is surely the sorest of all temporal judgments. Whatever outward affliction God is pleased to lay upon us, we have cause to bear it patiently, and to be thankful that he continues the use of our reason, and the peace of our consciences. Yet if the Lord should see fit by such means to keep a sinner from multiplying crimes, or a believer from dishonouring his name, even the dreadful prevention would be far preferable to the evil conduct. God has determined it, as a righteous Judge, and the angels in heaven applaud. Not that the great God needs the counsel or concurrence of the angels, but it denotes the solemnity of this sentence. The demand is by the word of the holy ones, God's suffering people: when the oppressed cry to God, he will hear. Let us diligently seek blessings which can never be taken from us, and especially beware of pride and forgetfulness of God.Thus were the visions of mine head in my bed,.... So things appeared to my fancy thus; they ran in my head or brain in a dream in my bed, as if I saw them with my eyes, as follows; for so I thought,

I saw, and behold a tree in the midst of the earth; an emblem of a powerful prince well settled, and strongly supported in his power and government; so the Assyrian monarch, Ezekiel 31:3 and here Nebuchadnezzar himself, as it is afterwards explained; who was well established in his monarchy, the metropolis of which was Babylon; and which stood pretty much in the midst of the then known world:

and the height thereof was great; taller than trees in common; denoting the superiority of the Babylonian monarch over all kings and kingdoms of the earth.