Daniel 4:2 — Word Study
WLCאָֽתַיָּא֙ וְתִמְהַיָּ֔א דִּ֚י עֲבַ֣ד עִמִּ֔י אֱלָהָ֖א עִלָּאָ֑ה שְׁפַ֥ר קָֽדָמַ֖י לְהַחֲוָיָֽה׃
BSAdreamchêlem to seechăzâʼ to feardᵉchal fantasiesharhôr△ sinceʻal bedmishkab visionchêzêv headrêʼsh to dismaybᵉhal
| Greek | English | Parsing |
|---|---|---|
| אָֽתַיָּא֙ | signs the | Noun common masculine plural determined, particle |
| וְתִמְהַיָּ֔א | and wonders the | Conjunction, noun common masculine plural determined, particle |
| דִּ֚י | which | Conjunction |
| עֲבַ֣ד | he has done | Verb, Qal, perfect third person masculine singular |
| עִמִּ֔י | with me | Preposition, suffix |
| אֱלָהָ֖א | God | Noun common both singular determined, particle |
| עִלָּאָ֑ה | Most High the | Particle |
| שְׁפַ֥ר | it seemed good | Verb, Qal, perfect third person masculine singular |
| קָֽדָמַ֖י | before me | Noun common both plural construct, suffix |
| לְהַחֲוָיָֽה׃ | to declare | Preposition, verb hiphil infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am pleased to declare the signs and wonders that the Most High God has performed for me. |
| KJV | I thought it good to shew the signs and wonders that the high God hath wrought toward me. |
| ASV | It hath seemed good unto me to show the signs and wonders that the Most High God hath wrought toward me. |
| YLT | The signs and wonders that God Most High hath done with me, it is good before me to shew. |
| WEB | It has seemed good to me to show the signs and wonders that the Most High God has worked toward me. |
| BBE | It has seemed good to me to make clear the signs and wonders which the Most High God has done with me. |
The translations agree on the meaning of the signs and wonders, with no significant differences noted.
The sentence is structured around a main verb with subordinate phrases explaining what is being declared.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהַרְהֹר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 4:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Nebuchadnezzar's Proclamationgenerated
Daniel 4:2 shows King Nebuchadnezzar declaring the signs and wonders performed by the Most High God. This proclamation serves as a testimony of God's power and influence in his life, highlighting the miraculous events that he experienced. It sets the stage for the king's acknowledgment of God's sovereignty, which continues in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 7:19 | So Joshua said to Achan, “My son, give glory to the LORD, the God of Israel, and make a confession to Him. I urge you to tell me what you have done; do not hide it from me.” |
| 2 | Psalm 51:14 | Deliver me from bloodguilt, O God, the God of my salvation, and my tongue will sing of Your righteousness. |
| 3 | Psalm 71:18 | Even when I am old and gray, do not forsake me, O God, until I proclaim Your power to the next generation, Your might to all who are to come. |
| 4 | Psalm 92:1–2 | It is good to praise the LORD, and to sing praises to Your name, O Most High, |
| 5 | Daniel 3:26 | Then Nebuchadnezzar approached the door of the blazing fiery furnace and called out, “Shadrach, Meshach, and Abednego, servants of the Most High God, come out!” So Shadrach, Meshach, and Abednego came out of the fire, |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — חֲזָה, 'a.tai.Ya'generated
The word חֲזָה ('a.tai.Ya') means 'signs' and refers to miraculous events or portents. It is a noun in the plural form, indicating multiple occurrences of divine signs. The parsing as a common masculine plural determined noun shows it is specific and significant in the context of Nebuchadnezzar's declaration.
This term is often associated with wonders and miracles, emphasizing the extraordinary nature of the events that the king is declaring. In this verse, it highlights the divine intervention in Nebuchadnezzar's life, marking the signs as significant acts of the Most High God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the verse speaks of the signs and wonders performed by God.
Sentence Structuregenerated
The main verb in the verse is עֲבַ֣ד ('a.Vad'), meaning 'he has done,' which governs the entire sentence. The structure includes a subject noun phrase, a conjunction connecting clauses, and a prepositional phrase indicating the relationship of the actions to Nebuchadnezzar.
The syntax highlights the declaration as a central theme, with the signs and wonders being the focal point of what God has accomplished for the king.
Septuagint Backgroundgenerated
The Septuagint translates חֲזָה as εἶδον, meaning 'I saw.' This choice indicates a shift from the focus on signs as mere occurrences to a personal witnessing of those events, emphasizing Nebuchadnezzar's direct experience of God's actions.
This rendering suggests a more subjective interpretation, highlighting the impact of these signs on the king's understanding of God's power.
In plain words — the whole versegenerated
Daniel 4:2 shows King Nebuchadnezzar expressing his happiness in declaring the miraculous signs and wonders that the Most High God has done for him. This statement emphasizes the king's recognition of God's power and the significance of the events he experienced.
Frequently Asked Questionsgenerated
He refers to the miraculous acts performed by God that demonstrated His power and authority.
His declaration serves as a testimony to God's greatness and as an acknowledgment of divine intervention in his life.
These miraculous events lead him to recognize the supremacy of the Most High God over all other powers.
His testimony encourages us to acknowledge and declare the works of God in our own lives.
Reflection Questionsgenerated
- What signs and wonders have I experienced in my own life that demonstrate God's power?
- How can I share my testimony of God's work with others, as Nebuchadnezzar did?
- In what ways can I recognize and declare God's influence in my daily life?
- How does acknowledging God's miraculous acts change my perspective on challenges I face?
The early church on this verse — how the Fathers read it
The commentary from Thomas Aquinas discusses the nature of divine representation in relation to Nebuchadnezzar's proclamation.
If certain things are divinely represented to any man by means of imaginary likenesses, as happened to Nabuchodonosor, such a man is not to be considered a prophet, unless his mind be enlightened for the purpose of judgment;Early Church Fathers on Daniel 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 4:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI thought it good,.... Or, "fair" (y) and beautiful, highly becoming me, what was my duty, and what might be profitable and beneficial to others, and make for the glory of the great God of heaven and
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI thought it good to shew the signs and wonders that the high God hath wrought toward me. I thought it good - `It was seemly before me' (Psalms 107:2-8).
Read Robert Jamieson on Daniel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI did upon mature thoughts judge it very becoming me, yea, it was my pleasure to let all the world know, 1. The signs and wonders, 2. Wrought by the high God, 3. Toward me, wherein I was personally concerned: these were his reasons why he made it known to the world.
Read Matthew Poole on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:2 I thought it good to shew the signs and wonders that the high God hath wrought toward me.Ver. 2. I thought it good.] Chald., It was meet (or seemly) before me; It was my duty, so Junius. To show the signs and wonders.] "Signs" they were, because evident testimonies of God’ s wisdom, justice, power; "wonders," because worthy to be wondered at.
Read John Trapp on Daniel 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Signs and wonders.—Comp. Isaiah 8:18. The appearance of various scriptural phrases in this letter leads us to believe that Daniel must have written it at the king’s request. The high God.—Referring to his language (Daniel 3:26).
Read Charles John Ellicott on Daniel 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. I thought it good to show] A part of the decree was a recital of the wonders wrought by the hand of the true God in his kingdom and on his person.
Read AdamClarke on Daniel 4 →CambridgeThe Cambridge Bible for Schools and Colleges2. I thought it good] better (R.V.) It hath seemed good unto me. to shew] to declare (Daniel 2:4). ‘Shew’ suggests here, at least to modern readers, a wrong sense. signs and wonders] similarly in Darius’s decree (Daniel 4:27). Cf. ‘signs and portents,’ Deuteronomy 4:34; Deuteronomy 6:22; Deuteronomy 7:19 al. (where the Targ. of Pseudo-Jon. represents ‘portents’ by the same word ‘wonders,’ which is used here). The meaning is, significant and surprising evidences of power. The phraseology of the proclamation, both in Daniel 4:2-3, and also in Daniel 4:34-35; Daniel 4:37, betrays its Jewish author. the high God] God Most High (Daniel 3:26). toward] lit. with, i.e. (in dealing) with: cf. Psalms…
Read Cambridge on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleI thought it good - Margin, “it was seemly before me.” The marginal reading is more in accordance with the original (קדמי שׁפר shephar qâdâmay).
Read Albert Barnes on Daniel 4 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I am pleased to declare the signs and wonders that the Most High God has performed for me.
It has seemed good to me to show the signs and wonders that the Most High God has worked toward me.
I am pleased to declare the signs and wonders that the Most High God has performed for me.
I am delighted to tell you about the signs and wonders that the most high God has done for me.
Tyndale line
I thought it good to shew the signs and wonders that the high God hath wrought toward me.
It hath seemed good unto me to show the signs and wonders that the Most High God hath wrought toward me.
It hath seemed good unto me to shew the signs and wonders that the Most High God hath wrought toward me.
I thought it good to show the signs and wonders that the high God hath wrought towards me.
Saw a dreame, which made me afraide, and the thoughtes vpon my bed, and the visions of mine head troubled me.
Strictly literal
It hath seemed good unto me to declare the signs and wonders that the Most High God hath wrought toward me.
The signs and wonders that God Most High hath done with me, it is good before me to shew.
The signs and wonders that God Most High has done with me, it is good before me to show.
(3:32) The signs and wonders which the most high God hath wrought toward me I find it for good to make known.
It has seemed good to me to tell you about the signs and wonders that the Most High has done for me.
From the Latin
I saw a dream that affrighted me: and my thoughts in my bed, and the visions of my head troubled me.
Simplified
It is my pleasure to share with you an account of the signs and wonders the Most High God has done for me.
It has seemed good to me to make clear the signs and wonders which the Most High God has done with me.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint differ in their word order and structure, with only three of the ten words matching directly. The Septuagint's arrangement reflects its own interpretative style, but the core message of God's miraculous acts remains consistent.
אָֽתַיָּא֙ וְתִמְהַיָּ֔א דִּ֚י עֲבַ֣ד עִמִּ֔י אֱלָהָ֖א עִלָּאָ֑ה שְׁפַ֥ר קָֽדָמַ֖י לְהַחֲוָיָֽה׃
3 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Daniel 4:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
H852 אָת
852 'ath awth
(Aramaic) corresponding to 226; a portent:--sign.
see HEBREW for 0226
אָת (at) — sign.
sign, miraculous signs, wonders
Aramaic of ot (אוֹת ": miraculous" H0226)
ANcmpd/Ta — Noun common masculine plural determined · particleANcmpd/Ta
[תְּמַהּ] n.m. wonder, as wrought by God
base
H8540 תְּמַהּ
8540 tmahh tem-ah'
(Aramaic) from a root corresponding to 8539; a
miracle:--wonder.
see HEBREW for 08539
תְּמַהּ (te.mah) — wonder.
wonder, miracle
AC/Ncmpd/Ta — Conjunction · noun common masculine plural determined · particleAC/Ncmpd/Ta
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
עֲבַד (abad) primarily means to make or do. It encompasses actions such as creating, performing, or executing tasks. The word can also imply a state of being made or done, as noted in its various forms. The entries do not indicate any significant disagreement among lexicons.
עֲבַד vb. make, do
Pe.
make
do
Hithpe.
be made into
be done, wrought
base
H5648 עֲבַד
5648 `abad ab-bad'
(Aramaic) corresponding to 5647; to do, make, prepare, keep,
etc.:--X cut, do, execute, go on, make, move, work.
see HEBREW for 05647
עֲבַד (a.vad) — to make.
1) to make, do
1a)(P'al)
1a1) to make, create
1a2) to do, perform
1b) (Ithp'al)
1b1) to be made into
1b2) to be done, be wrought, be performed, be executed, be carried out
AVqp3ms — Verb · Qal · perfect third person masculine singularAVqp3ms
עִם (im) is a preposition meaning 'with.' It conveys the idea of being together with someone or something, as well as during an event. The entries highlight its use in various contexts, but do not provide specific verse references.
עִם 22 prep. with
base
H5974 עִם
5974 `im eem
(Aramaic) corresponding to 5973:--by, from, like, to(-ward),
with.
see HEBREW for 05973
עִם (im) — with.
1) with
1a) together with, with
1b) with, during
AR/Sp1bs — Preposition · suffixAR/Sp1bs
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
עִלַּי (illay) is an Aramaic word meaning 'Most High' or 'highest.' It is derived from a related term that also conveys the idea of being 'upper.' The entries consistently emphasize its use in a supreme context, particularly referring to God.
[עִלַּי] adj. highest
base
H5943 עִלַּי
5943 `illay il-lah'-ee
(Aramaic) corresponding to 5942; supreme (i.e. God):--(most)
high.
see HEBREW for 05942
עִלַּי (il.lay) — Most High.
highest, the Most High
Aramaic of il.li (עִלִּי "upper" H5942)
AAabsd/Ta — ParticleAAabsd/Ta
שְׁפַר vb. be fair, seemly
base
H8232 שְׁפַר
8232 shphar shef-ar'
(Aramaic) corresponding to 8231; to be beautiful:--be
acceptable, please, + think good.
see HEBREW for 08231
שְׁפַר (she.phar) — to acceptable.
1) to be fair, be seemly, seem good, seem pleasing
1a) (P'al) to seem good, be acceptable
AVqp3ms — Verb · Qal · perfect third person masculine singularAVqp3ms
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
קֳדָם (qodam) primarily means 'before' or 'in front of.' It is used in various contexts, including indicating position or time. The entries indicate its Aramaic roots and its connection to another Hebrew word, קָדַם (H6924). Daniel 7:13 is specifically noted for its use.
[קֳדָם] 42 prep. before
base
H6925 קֳדָם, קְדָם
6925 qodam kod-awm'
(Aramaic) or qdam (Aramaic) (Daniel 7:l3) {ked-awm'};
corresponding to 6924; before:--before, X from, X I
(thought), X me, + of, X it pleased, presence.
see HEBREW for 0l3
see HEBREW for 06924
קֳדָם (qo.dam) — before.
1) before, in front of
1a) before
1b) from before
ANcbpc/Sp1bs — Noun common both plural construct · suffixANcbpc/Sp1bs
חֲוָה (chava') is a verb meaning 'to show' or 'to declare.' It has forms in both the Pael and Aphel stems, indicating actions like interpreting or informing. The term appears in Aramaic and corresponds to another Hebrew root, חָוָה (H2331), which also relates to the concept of showing.
[חֲוָה] vb. Pa. Haph. declare
base
H2324 חֲוָה, חֲוָא
2324 chava' khav-aw'
(Aramaic) corresponding to 2331; to show:--shew.
see HEBREW for 02331
חֲוָה (cha.vah) — to show.
1) to show, interpret, explain, inform, tell, declare
1a) (Pael) to show, interpret
1b) (Aphel) to show
AR/Vhcc — Preposition · verb hiphil infinitive construct commonAR/Vhcc