Daniel 4:27
Parallel Verses
New American Standard Bible
Therefore, O king, may my advice be pleasing to you: break away now from your sins by doing righteousness and from your iniquities by showing mercy to the poor, in case there may be a prolonging of your prosperity.'

King James Bible
Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquillity.

Darby Bible Translation
Therefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquillity.

World English Bible
Therefore, O king, let my counsel be acceptable to you, and break off your sins by righteousness, and your iniquities by showing mercy to the poor; if there may be a lengthening of your tranquility.

Young's Literal Translation
'Therefore, O king, let my counsel be acceptable unto thee, and thy sins by righteousness break off, and thy perversity by pitying the poor, lo, it is a lengthening of thine ease.

Daniel 4:27 Parallel
Barnes' Notes on the Bible

Wherefore, O king, let my counsel be acceptable unto thee - Daniel was permitted to see not only the fact that this calamity impended over the king, but the cause of it, and as that cause was his proud and sinful heart, he supposed that the judgment might be averted if the king would reform his life. If the "cause" were removed, he inferred, not unreasonably, that there was a hope that the calamity might be avoided. We cannot but admire here the boldness and fidelity of Daniel, who not only gave a fair interpretation of the dream, in the case submitted to him, but who went beyond that in a faithful representation to the most mighty monarch of the age, that this was in consequence of his wicked life.

And break off thy sins by righteousness - By acts of righteousness or justice; by abandoning a wicked course of life. It is fairly to be inferred from this that the life of the monarch had been wicked - a fact which is confirmed everywhere in his history. He had, indeed, some good qualities as a man, but he was proud; he was ambitious; he was arbitrary in his government; he was passionate and revengeful; and he was, doubtless, addicted to such pleasures of life as were commonly found among those of his station. He had a certain kind of respect for religion, whatever was the object of worship, but this was not inconsistent with a wicked life. The word translated "break off" (פרק peraq) is rendered in the Vulgate redime, "redeem," and so in the Greek of Theodotion, λύτρωσαι lutrōsai, and in the Codex Chisianus. From this use of the word in some of the versions, and from the fact that the word rendered "righteousness" is often employed in the later Hebrew to denote almsgiving (compare the margin in Matthew 6:1, and the Greek text in Tittmann and Hahn where the word δικαιοσύνην dikaiosunēn is used to denote "alms"), the passage here has been adduced in favor of the doctrine of expiatory merits, and the purchase of absolution by almsgiving - a favorite doctrine in the Roman Catholic communion.

But the ordinary and common meaning of the word is not to redeem, but to break, to break off, to abandon. It is the word from which our English word "break" is derived - Germ., "brechen." Compare Genesis 27:40, "that thou shalt break his yoke;" Exodus 32:2, "Break off the golden ear-rings;" Exodus 32:3, "And all the people brake off the golden ear-rings;" Exodus 32:24, "Whosoever hath any gold let them break it off;" 1 Kings 19:11, "A great and strong wind rent the mountains;" Zechariah 11:16, "And tear their claws in pieces;" Ezekiel 19:12, "her strong rods were broken." The word is rendered in our common version, "redeem" once Psalm 136:24, "And hath redeemed us from our enemies." It is translated "rending" in Psalm 7:2, and "deliver" in Lamentations 5:8. It does not elsewhere occur in the Scriptures. The fair meaning of the word is, as in our version, to break off, and the idea of redeeming the soul by acts of charity or almsgiving is not in the passage, and cannot be derived from it. This passage, therefore, cannot be adduced to defend the doctrine that the soul may be redeemed, or that sins may be expiated by acts of charity and almsgiving. It means that the king was to break off his sins by acts of righteousness; or, in other words, he was to show by a righteous life that he had abandoned his evil course. The exhortation is, that he would practice those great duties of justice and charity toward mankind in which he had been so deficient, if, perhaps, God might show mercy, and avert the impending calamity.

And thine iniquities by showing mercy to the poor - The peculiar "iniquity" of Nebuchadnezzar may have consisted in his oppressing the poor of his realm in the exorbitant exactions imposed on them in carrying on his public works, and building and beautifying his capital. Life, under an Oriental despot, is regarded as of little value. Sixty thousand men were employed by Mohammed Ali in digging the canal from Cairo to Alexandria, in which work almost no tools were furnished them but their hands. A large portion of them died, and were buried by their fellow-laborers in the earth excavated in digging the canal. Who can estimate the number of men that were recklessly employed under the arbitrary monarch of Egypt on the useless work of building the pyramids? Those structures, doubtless, cost million of lives, and there is no improbability in supposing that Nebuchadnezzar had employed hundreds of thousands of persons without any adequate compensation, and in a hard and oppressive service, in rearing the walls and the palaces of Babylon, and in excavating the canals to water the city and the adjacent country.

No counsel, therefore, could be more appropriate than that he should relieve the poor from those burdens, and do justice to them. There is no intimation that he was to attempt to purchase release from the judgments of God by such acts; but the meaning is, that if he would cease from his acts of oppression, it might be hoped that God would avert the threatened calamity. The duty here enjoined of showing mercy to the poor, is one that is everywhere commanded in the Scriptures, Psalm 41:1; Matthew 19:21; Galatians 2:10, "et saepe." Its influence in obtaining the Divine favor, or in averting calamity, is also stated. Compare Psalm 41:1, "Blessed is he that considereth the poor; the Lord will deliver him in time of trouble." It is a sentiment which occurs frequently in the books of the Apocrypha, and in these books there can be found the progress of the opinion to the point which it reached in the later periods of the Jewish history, and which it has obtained in the Roman Catholic communion, that almsgiving or charity to the poor would be an expiation for sin, and would commend men to God as a ground of righteousness; or, in other words, the progress of the doctrine toward what teaches that works of supererogation may be performed.

Thus in the book of Tob. 4:8-10, "If thou hast abundance, give alms accordingly; if thou have little, be not afraid to give according to that little: for thou layest up a good treasure for thyself against the day of necessity. Because that alms do deliver from death, and suffereth not to come into darkness." Tob. 12:9, 10, "For alms doth deliver from death, and shall purge away all sin. Those that exercise righteousness and alms shall be filled with life; but they that sin are enemies to their own life." Tob. 14:10, 11, "Manasses gave alms, and escaped the snares of death which they had set for him; but Aman fell into the snare and perished. Wherefore now, my son, consider what alms doeth, and how righteousness doth deliver." Ecclesiasticus 29:12, 13, "Shut up alms in thy storehouses; it shall deliver thee from all affliction. It shall fight for thee against thine enemies better than a mighty shield and a strong spear."

Ecclesiasticus 40:24, "Brethren and help are against time of trouble; but alms shall deliver more than them both." In these passages there is evidence of the progress of the sentiment toward the doctrine of supererogation; but there is none whatever that Daniel attributed any such efficacy to alms, or that he meant to teach anything more than the common doctrine of religion, that when a man breaks off from his sins it may be hoped that the judgments which impended over him may be averted, and that doing good will meet the smiles and approbation of God. Compare in reference to this sentiment the case of the Ninevites, when the threatening against them was averted by their repentance and humiliation, Jonah 3:10; the case of Hezekiah, when his predicted death was averted by his tears and prayers, Isaiah 38:1-5; and Jeremiah 18:7-8, where this principle of the Divine government is fully asserted.

If it may be a lengthening of thy tranquility - Margin, "or, a healing of thine error. "The Greek of Theodotion here is, "Perhaps God will be long-suffering toward thy offences." The Greek of the Codex Chisianus is, "And thou mayest remain a long time (πολύημερος γένῃ poluēmeros genē) upon the throne of thy kingdom." The Vulgate, "Perhaps he will pardon thy faults." The Syriac, "Until he may remove from thee thy follies." The original word rendered "lengthening" (ארכא 'arkâ') means, properly, as translated here, a prolongation; a drawing out; a lengthening; and the word is here correctly rendered. It has not the meaning assigned to it in the margin of healing. It would apply properly to a prolongation of anything - as of life, peace, health, prosperity. The word rendered "tranquility" (שׁלוה shelêvâh) means, properly, security, safety, quiet; and the reference here is to his calm possession of the throne; to his quietness in his palace, and peace in his kingdom. There is nothing in the text to justify the version in the margin.

Daniel 4:27 Parallel Commentaries

Epistle xxxi. To Phocas, Emperor .
To Phocas, Emperor [218] . Gregory to Phocas Augustus. Glory to God in the highest who, according as it is written, changes times, and transfers kingdoms, seeing that He has made apparent to all what He vouchsafed to speak by His prophet, That the most High ruleth in the kingdom of men, and giveth it to whomsoever he will (Dan. iv. 17). For in the incomprehensible dispensation of Almighty God there are alternate controlments of mortal life; and sometimes, when the sins of many are to be smitten,
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Third Sunday after Trinity Humility, Trust, Watchfulness, Suffering
Text: 1 Peter 5, 5-11. 5 Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; 7 casting all your anxiety upon him, because he careth for you. 8 Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 whom withstand stedfast
Martin Luther—Epistle Sermons, Vol. III

"Seek First the Kingdom of God," &C.
Matt. vi. 33.--"Seek first the kingdom of God," &c. It may seem strange, that when so great things are allowed, and so small things are denied, that we do not seek them. The kingdom of God and his righteousness are great things indeed, great not only in themselves, but greater in comparison of us. The things of this world, even great events, are but poor, petty, and inconsiderable matters, when compared with these. Yet he graciously allows a larger measure of these great things relating to his kingdom
Hugh Binning—The Works of the Rev. Hugh Binning

Then has God also to the Gentiles granted repentance unto life.' Acts 11: 18. Repentance seems to be a bitter pill to take, but it is to purge out the bad humour of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. From that time Jesus began to preach, and to say, Repent,' &c. Matt 4: 17. In his last farewell, when he was ascending to heaven, he commanded that Repentance should be preached in his name.' Luke 24: 47. Repentance is a pure gospel grace.
Thomas Watson—The Ten Commandments

Cross References
Acts 8:22
"Therefore repent of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you.

Genesis 41:33
"Now let Pharaoh look for a man discerning and wise, and set him over the land of Egypt.

Deuteronomy 24:13
"When the sun goes down you shall surely return the pledge to him, that he may sleep in his cloak and bless you; and it will be righteousness for you before the LORD your God.

1 Kings 21:29
"Do you see how Ahab has humbled himself before Me? Because he has humbled himself before Me, I will not bring the evil in his days, but I will bring the evil upon his house in his son's days."

Psalm 41:1
For the choir director. A Psalm of David. How blessed is he who considers the helpless; The LORD will deliver him in a day of trouble.

Proverbs 16:6
By lovingkindness and truth iniquity is atoned for, And by the fear of the LORD one keeps away from evil.

Proverbs 28:13
He who conceals his transgressions will not prosper, But he who confesses and forsakes them will find compassion.

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