"... The motif “king of heaven” is not an indication that God was thought of here as the king in and of heaven only, simply that he is king of the earth but ruled as king from heaven. This explanation conforms with such phrases in Daniel as “God in heaven” (2:28) and with the fact that Nebuchadnezzar’s kingship and kingdom is subtly compared and contrasted with the Divine Kingdom and Kingship (e.g. 4:22, 25, 26). We may note, too, the association of Divine Kingship with “judgement, justice”. This verse has the distinction of being the first to locate the Divine Royal Presence explicitly in “heaven”. The term “heaven” (literally “heavens”) can mean both the dwelling place of God, “air” or “sky” and God himself, much like the word hwn “pasture” on occasion. Particularly when not in conjunction with “kingdom”, “heaven” is the uppermost world of the three-tiered Hebrew cosmos. It is literally a location in space to be distinguished from “earth” and “Sheol” or the underworld. This “heaven” was nothing less in some circles than the dwelling place of God (Particularly evident: where God is said to look down from heaven, e.g. Psalm 14:2, 33:15, 53:2, 80:14, 102:19, Isaiah 63:15, Lamentations 3:50; where God is said to descend from heaven to the earth, e.g. Genesis 11:5, 7, Exodus 19:11, 18, 20, Isaiah 64:1; and in the post-exilic title “God of heaven”, e.g. Ezra 1:2, Nehemiah 1:4,5, 2:4,20, Psalm 136:26) though as Psalm 139:7-10 testifies, that did not necessarily nullify God’s perceived ability to be anywhere ..."