You, O king
This phrase addresses King Nebuchadnezzar directly, acknowledging his position and authority. In the historical context, Nebuchadnezzar was the powerful ruler of the Babylonian Empire, which was the dominant world power at the time. The use of "O king" is a respectful address, recognizing his sovereignty and the respect due to his position. In Hebrew culture, addressing a king with such reverence was customary, reflecting the understanding of God-ordained authority.

are the king of kings
This title, "king of kings," signifies Nebuchadnezzar's supreme authority over other rulers and nations. Historically, Babylon was at the height of its power, having conquered many lands and peoples. The phrase underscores the vastness of his empire and his unparalleled status among earthly rulers. In a broader biblical context, this title is also used to describe God and, in the New Testament, Jesus Christ, indicating ultimate sovereignty. Here, it highlights the temporal nature of human power compared to divine authority.

The God of heaven
This phrase identifies the source of Nebuchadnezzar's power, attributing it to "The God of heaven." In the ancient Near Eastern context, many gods were worshiped, but Daniel emphasizes the supremacy of the one true God, Yahweh, who rules over all creation. This acknowledgment serves as a reminder that earthly power is granted by divine will. The phrase also contrasts the God of Israel with the Babylonian deities, asserting His ultimate authority and sovereignty.

has given you dominion and power and might and glory
Here, the verse attributes Nebuchadnezzar's authority and success to divine providence. The words "dominion," "power," "might," and "glory" collectively describe the extent of his rule and the honor associated with it. In the Hebrew context, these terms reflect the comprehensive nature of his reign, encompassing political, military, and cultural influence. This acknowledgment serves as a humbling reminder that all human authority is subject to God's will and purpose, and it is He who raises and deposes kings according to His divine plan.

(37, 38) Interpretation of the vision. Nebuchadnezzar is the head; or, in other words, he is the first of the four kingdoms which are denoted by the image. His kingdom was the largest that the world had till then known; in fact, a writer cited by Josephus (Ap. i. 20), compares him to Hercules. We find a similar allusion to the beasts of the field as Nebuchadnezzar's servants Jeremiah 27:6; Jeremiah 28:14. The title of "king of kings" is also ascribed to Nebuchadnezzar by Ezekiel (Ezekiel 26:7). We are therefore left in no doubt as to what is meant by the first of the four empires. It is the Babylonian Empire, of which Nebuchadnezzar was in every sense the head, being the actual founder of it, and its mainstay during his long reign of forty-three years.

Verse 37. - Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. The Septuagint renders the latter clause, "To thee the Lord of heaven gave the dominion, and the kingdom, and the might, and the honor, and the glory in all the earth (ἐν πάσῃ τῇ οἰκουμένῃ)." There appears here to be two cases of doublet; ἀρχὴ and βασιλεία are probably originally alternative renderings of malcutha, and τιμὴ and δόξα double renderings of yiqara. On this hypothesis there is only one Greek word for two Aramaic. We shall consider this later. Paulus Tellensis, in his translation of the Septuagint Version, draws the beginning of the next verse into connection with the final words of this verse as given here. The words, "in the whole earth," is a transference from the next verse. The rendering of Theodotion is, "Thou, O king, art a king of kings, to whom the God of heaven gave a strong and mighty and honourable kingdom," making thus hisna, toqpa, and yiqara adjectives of malcut a. But malcutha is feminine, and, if adjectives. hisna, etc., are masculine. The Peshitta differs from the Massoretic in leaving out one of the terms, "Thou, O king, art a king of kings; God most high (merima) a strong kingdom and glory has given to thee." Of course, the same objection holds to some extent against this version as against that of Theodotion, but it is to be noted that there are not two words conveying the same idea of strength. As there was only one in the Septuagint, we are inclined to think that toqpi must have been an addition. Jerome's rendering is, "Thou art a king of kings, and the God of heaven has given to thee the kingdom, and might, and dominion, and glory." There seems to be a transposition here. The general scope of this verse and the next is given in Jeremiah 27:5, 6. There is certainly high honour given to Nebuchadnezzar in this address, but, at the same time, he is warned that all his glory is bestowed upon him by the God of heaven. It is possible that Nebuchadnezzar interpreted the words as referring to Merodach, the god whom he specially worshipped, or regarded the God of heaven as only another of the gods many and lords many which, as a polytheist, he acknowledged. The title of the Babylonian king was shar-sharani," king of kings," and sharru-rabbu, "great king." Thus in this address the technical title is given him. The Babylonian monarchs assumed this from their Assyrian predecessors, as e.g. Asshurbanipal (Smith, 'History,' pp. 26, 73, 196). From the Babylonians it was passed on to the Persian monarchs. In Ezekiel 26:7 the prophet gives Nebuchadnezzar this title. As we find by the succeeding verse, the kingdom here is not mere royalty or kingship, but the special royalty of practically universal empire; that is to say, universal so far as the knowledge of the times went. Our rendering in the Authorized Version fails in accuracy, in not inserting the definite article, which is really implied in the sign of the status emphaticus. Luther makes the same mistake. Happily the Revisers have altered matters, and inserted "the," as does Behrmann. The Greek Version and Peshitta are accurate in this. The word translated "power," חִסְנָא (his'na), is consonantly present in both dialects of more recent Aramaic.

Parallel Commentaries ...


You,
תתן־ (’ant)
Pronoun - second person masculine singular
Strong's 607: You

O king,
מַלְכָּ֔א (mal·kā)
Noun - masculine singular determinate
Strong's 4430: A king

are the king
מֶ֖לֶךְ (me·leḵ)
Noun - masculine singular construct
Strong's 4430: A king

of kings,
מַלְכַיָּ֑א (mal·ḵay·yā)
Noun - masculine plural determinate
Strong's 4430: A king

to whom
דִּ֚י (dî)
Pronoun - relative
Strong's 1768: Who, which, that, because

the God
אֱלָ֣הּ (’ĕ·lāh)
Noun - masculine singular construct
Strong's 426: God

of heaven
שְׁמַיָּ֔א (šə·may·yā)
Noun - mdd
Strong's 8065: The sky

has given
יְהַב־ (yə·haḇ-)
Verb - Qal - Perfect - third person masculine singular
Strong's 3052: To give, to put, imperatively, come

sovereignty,
מַלְכוּתָ֥א (mal·ḵū·ṯā)
Noun - feminine singular determinate
Strong's 4437: Royalty, reign, kingdom

power,
חִסְנָ֛א (ḥis·nā)
Noun - masculine singular determinate
Strong's 2632: (royal) power

strength,
וְתָקְפָּ֥א (wə·ṯā·qə·pā)
Conjunctive waw | Noun - masculine singular determinate
Strong's 8632: Power

and glory.
וִֽיקָרָ֖א (wî·qā·rā)
Conjunctive waw | Noun - masculine singular determinate
Strong's 3367: Value, wealth, costliness, dignity


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OT Prophets: Daniel 2:37 You O king are king of kings (Dan. Da Dn)