Chapter Overview
Summary
Nebuchadnezzar's madness — the tree dream. This is one of the most dramatically different chapters between the OG and the MT/Theodotion. The OG is substantially shorter and rearranges the narrative. Theodotion follows the MT closely. The OG omits Nebuchadnezzar's first-person narration and presents the story in the third person.
Notable Variants
The OG version is roughly one-third shorter than the MT/Theodotion. It lacks the royal edict framework (vv. 1-3 in MT), condenses the dream interpretation, and frames the madness episode differently. The OG names the 18th year of Nebuchadnezzar's reign as the setting (absent from MT). Theodotion preserves the MT's first-person royal proclamation structure.
Structural Notes
MT and Theodotion have 37 verses. The OG is considerably shorter with different verse boundaries. We annotate against the 37-verse MT structure, noting where the OG diverges substantially.
King Nebuchadnezzar, to all peoples, nations, and languages dwelling throughout the earth: May your prosperity increase!
Masoretic (WLC)
נְבוּכַדְנֶצַּר מַלְכָּא
King Nebuchadnezzar
Septuagint (LXX)
OG omits the royal edict opening entirely
The MT/Theodotion frame chapter 4 as a royal edict from Nebuchadnezzar in first person. The OG omits this framework and presents the narrative in third person throughout.
It has pleased me to declare the signs and wonders that the Most High God has done for me.
OG omits. The MT's doxological opening ('How great are his signs...') appears only in Theodotion.
How great are his signs! How mighty are his wonders! His kingdom is an everlasting kingdom, and his dominion endures from generation to generation.
OG omits the conclusion of the edict opening. The OG begins its narrative directly with the dream.
I, Nebuchadnezzar, was at ease in my house and flourishing in my palace.
Masoretic (WLC)
שְׁלֵה הֲוֵית בְּבֵיתִי
I was at ease in my house
Septuagint (LXX)
OG: ἔτους ὀκτωκαιδεκάτου τῆς βασιλείας
OG: 'In the eighteenth year of his reign'
The OG adds a specific chronological note (18th year) absent from the MT. It also shifts to third person.
I had a dream that frightened me. The thoughts on my bed and the visions in my mind terrified me.
No significant variant between the LXX/Theodotion and the MT for this verse.
I gave orders to bring all the wise men of Babylon before me so they could make the dream's interpretation known to me.
No significant variant between the LXX/Theodotion and the MT for this verse.
Then the magicians, enchanters, Chaldeans, and diviners came in, and I told them the dream, but they could not make its interpretation known to me.
No significant variant between the LXX/Theodotion and the MT for this verse.
Finally, Daniel came before me — he who is called Belteshazzar, after the name of my god — and in whom is the spirit of the holy gods. I told him the dream:
No significant variant between the LXX/Theodotion and the MT for this verse.
"Belteshazzar, chief of the magicians, I know that the spirit of the holy gods is in you and no mystery is too difficult for you. Here are the visions of my dream — tell me its interpretation.
No significant variant between the LXX/Theodotion and the MT for this verse.
These were the visions in my mind as I lay on my bed: I looked, and there was a tree in the center of the earth, and its height was enormous.
Masoretic (WLC)
אִילָנָא רְבָה
a great tree
Septuagint (LXX)
δένδρον μέγα
a great tree
Both agree on the image, but the OG's description of the tree is more concise than the MT/Theodotion.
The tree grew large and strong; its top reached the sky, and it was visible to the ends of the whole earth.
Masoretic (WLC)
רְבָה וּתְקִף
great and strong
Septuagint (LXX)
μέγα... ἰσχυρόν
great and strong
Substantively identical, but OG condenses the surrounding description.
Its foliage was beautiful and its fruit abundant — enough food for all. The wild animals found shade beneath it, the birds of the sky nested in its branches, and all living creatures were fed from it.
OG abbreviates the tree's description. The MT's poetic elaboration of beasts finding shade and birds nesting is shorter in the OG.
As I watched in the visions of my mind while on my bed, a watcher — a holy one — descended from heaven.
Masoretic (WLC)
עִיר וְקַדִּישׁ
a watcher and a holy one
Septuagint (LXX)
ἄγγελος (angelos)
an angel
The OG replaces the distinctive Aramaic 'watcher and holy one' (ir v'qaddish) with the generic 'angel.' Theodotion preserves the Aramaic idiom. The Watcher terminology connects to 1 Enoch and is unique to Daniel in the MT canon.
He called out in a loud voice: 'Cut down the tree and lop off its branches! Strip its foliage and scatter its fruit! Let the animals flee from beneath it and the birds from its branches.
No significant variant between the LXX/Theodotion and the MT for this verse.
But leave the stump with its roots in the ground, bound with a band of iron and bronze, in the tender grass of the field. Let him be drenched with the dew of heaven, and let his portion be with the animals in the grass of the earth.
No significant variant between the LXX/Theodotion and the MT for this verse.
Let his mind be changed from that of a human, and let the mind of an animal be given to him. Let seven times pass over him.
Masoretic (WLC)
לִבְבֵהּ מִן־אֲנָשָׁא יְשַׁנּוֹן
let his heart be changed from that of a man
Septuagint (LXX)
ἡ καρδία αὐτοῦ ἀπὸ τῶν ἀνθρώπων ἀλλοιωθήσεται
his heart will be changed from among men
OG and Theodotion agree on the substance. The transformation from human to beast-mind is consistent across all three traditions.
The sentence is by the decree of the watchers, and the verdict by the word of the holy ones, so that the living may know that the Most High rules over the kingdom of humanity. He gives it to whomever he wishes and sets over it the lowliest of people.'
Masoretic (WLC)
שִׁבְעָה עִדָּנִין
seven periods
Septuagint (LXX)
ἑπτὰ καιροί (hepta kairoi)
seven seasons
All versions agree on 'seven periods/times.' The exact duration is debated — seven years is the traditional interpretation.
This is the dream that I, King Nebuchadnezzar, saw. Now you, Belteshazzar, tell me its interpretation, since none of the wise men in my kingdom can make the interpretation known to me. But you are able, because the spirit of the holy gods is in you."
No significant variant between the LXX/Theodotion and the MT for this verse.
Then Daniel, who was called Belteshazzar, was stunned for a time, and his thoughts alarmed him. The king said, "Belteshazzar, do not let the dream or its interpretation alarm you." Belteshazzar answered, "My lord, may the dream apply to those who hate you, and its interpretation to your enemies!
No significant variant between the LXX/Theodotion and the MT for this verse.
The tree you saw, which grew large and strong, whose top reached the sky and was visible to the whole earth,
No significant variant between the LXX/Theodotion and the MT for this verse.
whose foliage was beautiful and fruit abundant, providing food for all, under which the wild animals lived and in whose branches the birds of the sky made their home —
No significant variant between the LXX/Theodotion and the MT for this verse.
that tree is you, O king. You have grown great and strong; your greatness has increased until it reaches the sky, and your dominion extends to the ends of the earth.
No significant variant between the LXX/Theodotion and the MT for this verse.
As for the king seeing a watcher, a holy one, descending from heaven and saying, 'Cut down the tree and destroy it, but leave the stump with its roots in the ground, bound with iron and bronze in the tender grass of the field; let him be drenched with the dew of heaven and let his portion be with the wild animals until seven times pass over him' —
OG condenses the interpretation scene. In the MT/Theodotion, Daniel hesitates for an hour, troubled. The OG shortens the emotional response.
this is the interpretation, O king, and this is the decree of the Most High that has come upon my lord the king:
Masoretic (WLC)
אַנְתְּ־הוּא אִילָנָא
You are the tree, O king
Septuagint (LXX)
τὸ δένδρον... σὺ εἶ, βασιλεῦ
The tree... you are, O king
Both Greek versions preserve the dramatic identification. The OG is slightly more direct.
You will be driven away from human society. Your dwelling will be with the wild animals. You will eat grass like cattle and be drenched with the dew of heaven. Seven times will pass over you, until you acknowledge that the Most High rules over the kingdom of humanity and gives it to whomever he wishes.
No significant variant between the LXX/Theodotion and the MT for this verse.
As for the command to leave the stump with its roots — your kingdom will be restored to you once you acknowledge that Heaven rules.
No significant variant between the LXX/Theodotion and the MT for this verse.
Therefore, O king, may my counsel be acceptable to you: break away from your sins by doing what is right, and from your iniquities by showing mercy to the oppressed. Perhaps your prosperity may be extended."
No significant variant between the LXX/Theodotion and the MT for this verse.
All this happened to King Nebuchadnezzar.
No significant variant between the LXX/Theodotion and the MT for this verse.
Twelve months later, as he was walking on the roof of the royal palace in Babylon,
No significant variant between the LXX/Theodotion and the MT for this verse.
the king declared, "Is this not great Babylon, which I have built as a royal residence by my own mighty power and for the glory of my majesty?"
The madness episode is told differently in the OG. The OG states that Nebuchadnezzar was driven from his kingdom and 'they confined him in chains and shackles' — language absent from the MT, which simply says he was driven from men.
While the words were still on the king's lips, a voice fell from heaven: "King Nebuchadnezzar, this is declared to you: the kingdom has been taken from you!
Masoretic (WLC)
מַנְדְּעִי עֲלַי יְתוּב
my reason returned to me
Septuagint (LXX)
αἱ φρένες μου ἐπ᾽ ἐμὲ ἐπεστράφησαν
my understanding returned to me
Substantively identical. The OG is terser in describing the restoration.
You will be driven from human society, your dwelling will be with the wild animals, and you will eat grass like cattle. Seven times will pass over you until you acknowledge that the Most High rules over the kingdom of humanity and gives it to whomever he wishes."
OG omits most of the restoration thanksgiving. The MT/Theodotion have an extended doxology; the OG jumps directly to the summary.
Immediately the decree was fulfilled against Nebuchadnezzar. He was driven from human society, ate grass like cattle, and his body was drenched with the dew of heaven until his hair grew like eagles' feathers and his nails like birds' claws.
No significant variant between the LXX/Theodotion and the MT for this verse.
At the end of that period, I, Nebuchadnezzar, lifted my eyes toward heaven, and my sanity was restored to me. I blessed the Most High and praised and honored the One who lives forever, whose dominion is an everlasting dominion and whose kingdom endures from generation to generation.
No significant variant between the LXX/Theodotion and the MT for this verse.
All the inhabitants of the earth are regarded as nothing. He does as he pleases with the host of heaven and the inhabitants of the earth. No one can restrain his hand or say to him, 'What have you done?'
No significant variant between the LXX/Theodotion and the MT for this verse.
At that time my sanity was restored to me, and my honor and splendor returned to me for the glory of my kingdom. My advisors and nobles sought me out, and I was reestablished over my kingdom, and even greater majesty was added to me.
OG has a substantially different conclusion. It adds a notice about Nebuchadnezzar writing an 'encyclical letter' to all nations — framing the chapter as a decree — but in third person, unlike the MT's first-person framework.
Now I, Nebuchadnezzar, praise, exalt, and honor the King of heaven, for all his works are truth and his ways are just. And those who walk in pride, he is able to humble.
Masoretic (WLC)
מְשַׁבַּח וּמְרוֹמֵם
I praise and extol
Septuagint (LXX)
αἰνῶ καὶ ὑπερυψῶ
I praise and I highly exalt
The closing doxology is present in all three versions but the OG frames it differently. Theodotion follows the MT closely.