Daniel Chapter 4 verse 15 Holy Bible
Nevertheless leave the stump of its roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven: and let his portion be with the beasts in the grass of the earth:
read chapter 4 in ASV
But keep its broken end and its roots still in the earth, even with a band of iron and brass; let him have the young grass of the field for food, and let him be wet with the dew of heaven, and let his part be with the beasts.
read chapter 4 in BBE
Nevertheless leave the stump of its roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be bathed with the dew of heaven, and let his portion be with the beasts in the grass of the earth.
read chapter 4 in DARBY
Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth:
read chapter 4 in KJV
read chapter 4 in WBT
Nevertheless leave the stump of its roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of the sky: and let his portion be with the animals in the grass of the earth:
read chapter 4 in WEB
but the stump of its roots leave in the earth, even with a band of iron and brass, in the tender grass of the field, and with the dew of the heavens is it wet, and with the beasts `is' his portion in the herb of the earth;
read chapter 4 in YLT
Pulpit Commentary
Pulpit CommentaryVerse 15. - Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth. Again the Septuagint differs considerably from the received text, "And thus he said, Leave one root of it in the earth, in order that it may with the beasts of the earth browse in the mountains on grass like an ox." As the reading is the briefer, it is on the whole to be preferred, the more so that the belt of iron and brass is got rid cf. The Septuagint assumes that the work of demolishing the tree had gone on to some extent, and then the watcher intervenes to bring forward this limitation to the completeness of the destruction at first enjoined. Theodotion is in agreement with the Massoretic text, as also the Peshitta. Moses Stuart thinks the belt of iron and brass is represented as being put round the stump of the tree in order to prevent it cracking, and so rotting, in this following yon Langerke. Keil, with more justice, thinks that this is a transition from the symbol to the person symbolized; in this view he agrees with Hengstenberg, Kliefoth, Zockler, Behrmann, Hitzig, Ewald, Kranichfeld, and others. There is a further division of opinion as to whether it symbolizes the mental darkness Nebuchadnezzar will be under, or the limitation of his kingdom, or the fact that, as a maniac, he will be bound with fetters. The fact that, while commentators have devoted so much time to this, there is no reference to it in the interpretation, confirms us in our suspicion of the whole clause. The transition to the person, if barely doubtful in regard to the belt of iron and brass, is obvious in the remaining clauses in this verse. Every tree is wet with the dew of heaven - that would indicate neither degradation nor hardship; and the browsing with the boasts is impossible to a tree. The transition from thing to person is in perfect accordance with what every one has experienced in dreams.
Ellicott's Commentary
Ellicott's Commentary for English Readers(15) The stump.--The whole tree was not to be destroyed, but just so much was to remain as could produce a new sapling. (Comp. Isaiah 11:1.) As long as the stump remained, it might be hoped that the green branches might shoot forth again. (Comp. Daniel 4:36.)A band.--As the vision continues, the typical language is gradually laid aside, and it begins to appear that by the tree a man is intended. We must not understand by "the band" the chains by which the unfortunate king would be confined, but metaphorically trouble and affliction, as Psalm 107:10; Psalm 149:8. It has been assumed that during his malady the king wandered about at large. This is highly improbable. That his courtiers did not avail themselves of his sickness to substitute some other king in his place is sufficient proof of their regard for him. It is natural to suppose that he was confined in some court of his palace. The inscriptions of Nebuchadnezzar, and accounts of his reign written by historians, being all composed with the view of glorifying the monarch, naturally suppress all mention of his madness.
