וּמִן־בְּנֵי֩ אֲנָשָׁ֨א טְרִ֜יד וְלִבְבֵ֣הּ ׀ עִם־חֵיוְתָ֣א שוי [שַׁוִּ֗יְו] וְעִם־עֲרָֽדַיָּא֙ מְדוֹרֵ֔הּ עִשְׂבָּ֤א כְתוֹרִין֙ יְטַ֣עֲמוּנֵּ֔הּ וּמִטַּ֥ל שְׁמַיָּ֖א גִּשְׁמֵ֣הּ יִצְטַבַּ֑ע עַ֣ד דִּֽי־יְדַ֗ע דִּֽי־שַׁלִּ֞יט אֱלָהָ֤א עליא [עִלָּאָה֙] בְּמַלְכ֣וּת אֲנָשָׁ֔א וּלְמַן־דִּ֥י יִצְבֵּ֖ה יְהָקֵ֥ים עליה [עֲלַֽהּ׃]
Ia diusir dari antara manusia, hatinya dijadikan sama seperti hati binatang, dan tempat tinggalnya bersama keledai-keledai liar. Ia diberi makan rumput seperti lembu, dan tubuhnya dibasahi embun dari langit, sampai ia mengakui bahwa Allah Yang Mahatinggi berkuasa atas kerajaan manusia dan mengangkat atasnya siapa pun yang dikehendaki-Nya.
Rabbeinu Bahya
אשר יבחר ה' אל-היך בו, “whom the Lord your G’d will choose.” This verse teaches that in the final analysis both the monarchy and the other lofty positions are all a reflection of the will of heaven. The “election” of which the Torah speaks was decisively influenced by divine forces. This is why our sages in Baba Batra 91 say that even if the king is someone appointed as leader of totally ignorant uncivilised people, he was placed in such a position by an act of G’d. This is also the meaning of Daniel 5,21: “until he knew that the Supreme G’d rules in the kingdom of men and sets over it whom He wishes.”