A powerful and arrogant Babylonian king undergoes a profound spiritual breaking and restoration. Stepping away from his royal grandeur, he chooses to stand before the world and publicly declare human insignificance in the face of Divine providence. He finds it fitting, beautiful, and entirely proper to broadcast the miracles he has experienced [רש״י, מצודת ציון, שטיינזלץ, יוסף אבן יחיא].
The primary approach among commentators is that this public declaration serves as a direct correction for the king's past sins. Previously, he denied personal providence and the creation of the world, believing instead that nature and astrology governed reality. He even viewed himself as a deity destined to rule forever, a belief he physically manifested by erecting a golden idol. Now, through deep personal suffering, he recognizes that God acts directly, without any intermediaries [מלבי״ם, אלשיך]. Exposing his own madness and disgrace in a public letter might seem strange for such a proud monarch, but it operates as a measure for measure spiritual repair. Just as he once publicly desecrated God's name by demanding all nations bow down to his idol, he now willingly discards his personal honor, exposing his shame to sanctify God's name before those very same nations [אלשיך].
In his declaration, the king acknowledges the Supreme God who controls all existing forces [אבן עזרא]. He makes a careful distinction between the different types of miracles he experienced. Signs refer to events where God operates within the established framework of nature to reveal His providence, such as the fulfillment of the king's prophetic dreams. Wonders, however, are astonishing, unprecedented events that completely defy the natural order. His transformation into a wild beast and subsequent return to the throne serve as perfect examples of these wonders, proving God's absolute ability to change the very laws of creation [אבן עזרא, מצודת דוד, מלבי״ם].
By emphasizing that these miracles were performed with him, the king conveys a newfound humility. He does not take credit for the marvels but recognizes himself merely as a vessel through which God chose to display His power. He also acknowledges a shift in perspective. These events are considered wondrous only from a limited human viewpoint. For God, altering nature is simple and effortless [אלשיך]. The phrasing also points to the specific, personal miracles he survived. He was spared from the furnace fire that consumed his mighty warriors, and he was granted a degree of honor when the angel waited for his command before bringing Hananiah, Mishael, and Azariah out of the flames. This connects back to his historical survival from Sennacherib's camp, which was struck down by an angel, showing him that God continues to watch over the Israelites even in their exile [חומת אנך].
Finally, focusing strictly on his personal experiences reflects a deep theological caution. It is understood that a person cannot possibly recount all the praises of the Creator. Since His power is infinite, any attempt to summarize it would only diminish His greatness. Therefore, the king is careful not to describe God's overall majesty. Instead, he narrows his focus, declaring only the miracles God performed with him personally, as publicizing one's own miraculous salvation is a deeply proper and positive duty [חומת אנך, אלשיך].