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Text -- Daniel 4:13 (NET)

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Context
4:13 While I was watching in my mind’s visions on my bed, a holy sentinel came down from heaven.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Wicked | WATCHER | Testimony | Rulers | Nebuchadnezzar | Heathen | Dream | Daniel | DREAM; DREAMER | Converts | Babylon | Angel | ANTICHRIST | ANGELS | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Dan 4:13 - -- A holy angel, the instrument of God, to execute God's judgments which the angels watch constantly to perform.

A holy angel, the instrument of God, to execute God's judgments which the angels watch constantly to perform.

JFB: Dan 4:13 - -- Rather, "even an holy one." Only one angel is intended, and he not one of the bad, but of the holy angels. Called a "watcher," because ever on the wat...

Rather, "even an holy one." Only one angel is intended, and he not one of the bad, but of the holy angels. Called a "watcher," because ever on the watch to execute God's will [JEROME], (Psa 103:20-21). Compare as to their watchfulness, Rev 4:8, "full of eyes within . . . they rest not day and night." Also they watch good men committed to their charge (Psa 34:7; Heb 1:14); and watch over the evil to record their sins, and at God's bidding at last punish them (Jer 4:16-17), "watchers" applied to human instruments of God's vengeance. As to GOD (Dan 9:14; Job 7:12; Job 14:16; Jer 44:27). In a good sense (Gen 31:49; Jer 31:28). The idea of heavenly "watchers" under the supreme God (called in the Zendavesta of the Persian Zoroaster, Ormuzd) was founded on the primeval revelation as to evil angels having watched for an opportunity until they succeeded in tempting man to his ruin, and good angels ministering to God's servants (as Jacob, Gen 28:15; Gen 32:1-2). Compare the watching over Abraham for good, and over Sodom for wrath after long watching in vain for good men it it, for whose sake He would spare it, Gen 18:23-33; and over Lot for good, Gen. 19:1-38 Daniel fitly puts in Nebuchadnezzar's mouth the expression, though not found elsewhere in Scripture, yet substantially sanctioned by it (2Ch 16:9; Pro 15:3; Jer 32:19), and natural to him according to Oriental modes of thought.

Clarke: Dan 4:13 - -- A watcher and a holy one - These are both angels; but, according to the Chaldean oracles, of different orders. They appear, according to their opini...

A watcher and a holy one - These are both angels; but, according to the Chaldean oracles, of different orders. They appear, according to their opinions, to be a kind of judges of human actions who had the power of determining the lot of men; see Dan 4:17.

Calvin: Dan 4:13 - -- The second part of the dream follows here. Hitherto Nebuchadnezzar has described the beauty and excellency of his state under the figure of a lofty...

The second part of the dream follows here. Hitherto Nebuchadnezzar has described the beauty and excellency of his state under the figure of a lofty tree which afforded shade to the beasts and on whose fruit they fed, and next as giving, nests to the birds of heaven under its boughs. The cutting down of the tree now follows. I saw, says he, in the visions of my head upon my couch, and, behold, a watcher and a holy one came down from heaven No doubt we ought to understand an angel by a watcher. He is called “ a holy one,” which is only another form of expression for an angel; and they are worthy of this name, because they are perpetually watchful in the performance of God’s commands. They are not subject to slumber, they are not nourished by either food or drink, but live a spiritual life; hence they have no use for sleep, which is the result of drink and food. Lastly, as angels have no bodies, their very spiritual nature makes them watchful. But this phrase not only expresses their nature but also their duty; because God has them at hand to fulfill his bidding, and destines them to the performance of his commands, hence they are called “watchers.” (Psa 103:20.) In this Psalm angels are said to do his bidding, because, by an agility incomprehensible to us, they run about hither and thither, and fly directly from heaven to earth, from one end of the world to another — from the rising even to the setting sun. Since, therefore, angels can so easily and promptly fulfill God’s orders, they are deservedly called “ watchers ” They are called “ holy ones,” because they are not infected by human infirmities. But we are filled with really sins, not merely because we are earthly, but since we have contracted pollution from our first parents, which vitiates alike the whole body and mind. By this expression, then, Nebuchadnezzar desired to distinguish between angels and mortals. For although God here sanctifies his elect, yet as long as they dwell in the prison of the body they never arrive at the holiness of angels. Here then we mark the difference between angels and men. Nebuchadnezzar could not understand this by himself, but he was taught of God to perceive the destruction of the tree to arise not from man but from the Almighty.

Defender: Dan 4:13 - -- This distinctive name for one of God's holy angels occurs in the Bible only in this chapter (Dan 4:17, Dan 4:23). It does occur also in extra-Biblical...

This distinctive name for one of God's holy angels occurs in the Bible only in this chapter (Dan 4:17, Dan 4:23). It does occur also in extra-Biblical literature (the book of Enoch). The term is insightful, suggesting that angels are watching us, and they "desire to look into" God's dealings with us (1Pe 1:12)."

TSK: Dan 4:13 - -- in the : Dan 4:5, Dan 4:10, Dan 7:1 a watcher. Either a holy angel, or a divine person, called a watcher, as watching over the affairs of men. Dan 4:1...

in the : Dan 4:5, Dan 4:10, Dan 7:1 a watcher. Either a holy angel, or a divine person, called a watcher, as watching over the affairs of men. Dan 4:17, Dan 4:23; Psa 103:20

an holy : Dan 8:13; Deu 33:2; Psa 89:7; Zec 14:5; Mat 25:31; Mar 1:24; Luk 4:34; Jud 1:14; Rev 14:10

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Dan 4:13 - -- I saw in the visions of my head upon my bed - In the visions that passed before me as I lay upon my bed, Dan 4:10. And, behold, a watcher ...

I saw in the visions of my head upon my bed - In the visions that passed before me as I lay upon my bed, Dan 4:10.

And, behold, a watcher and an holy one - Or rather, perhaps, "even a holy one;"or, "who was a holy one."He evidently does not intend to refer to two beings, a "watcher,"and "one who was holy;"but he means to designate the character of the watcher, that he was holy, or that he was one of the class of "watchers"who were ranked as holy - as if there were others to whom the name "watcher"might be applied who were not holy. So Bertholdt, "not two, but only one, who was both a watcher, and was holy; one of those known as watchers and as holy ones."The copulative ו ( v )and may be so used as to denote not an additional one or thing, but to specify something in addition to, or in explanation of, what the name applied would indicate. Compare 1Sa 28:3 : "In Ramah, even ( ו v )in his own city."1Sa 17:40 : "and put them in a shepherd’ s bag which he had, even ( ו v )in a scrip."

Compare Psa 68:9 (10); Amo 3:11; Amo 4:10; Jer 15:13; Isa 1:13; Isa 13:14; Isa 57:11; Ecc 8:2. - Gesenius, "Lex."The word rendered "watcher"( עיר ‛ı̂yr ) is rendered in the Vulgate vigil ; in the Greek of Theodotion the word is retained without an attempt to translate it - εἴρ eir ; the Codex Chisianus has ἄγγελος angelos - "an angel was sent in his strength from heaven."The original word ( עיר ‛ı̂yr ) means, properly, "a watcher,"from עיר ‛ı̂yr , to be hot and ardent; then to be lively, or active, and then to awake, to be awake, to be awake at night, to watch. Compare Son 5:2; Mal 2:12. The word used here is employed to denote one who watches, only in this chapter of Daniel, Dan 4:13, Dan 4:17, Dan 4:23. It is in these places evidently applied to the angels, but "why"this term is used is unknown. Gesenius ("Lex.") supposes that it is given to them as watching over the souls of men.

Jerome ( in loc .) says that the reason why the name is given is because they always watch, and are prepared to do the will of God. According to Jerome, the Greek ἴρις iris as applied to the rainbow, and which seems to be a heavenly being sent down to the earth, is derived from this word. Compare the "Iliad,"ii. 27. Theodoret says that the name is given to an angel, to denote that the angel is without a body - ἀσώματον asōmaton - "for he that is encompassed with a body is the servant of sleep, but he that is free from a body is superior to the necessity of sleep."The term "watchers,"as applied to the celestial beings, is of Eastern origin, and not improbably was derived from Persia. "The seven Amhaspands received their name on account of their great, holy eyes, and so, generally, all the heavenly Izeds watch in the high heaven over the world and the souls of men, and on this account are called the watchers of the world."- Zendavesta, as quoted by Bertholdt, in loc . "The Bun-Dehesh, a commentary on the Zendavesta, contains an extract from it, which shows clearly the name and object of the watchers in the ancient system of Zoroaster. It runs thus: "Ormuzd has set four "watchers"in the four parts of the heavens, to keep their eye upon the host of the stars.

They are bound to keep watch over the hosts of the celestial stars. One stands here as the watcher of his circle; the other there. He has placed them at such and such posts, as watchers over such and such a circle of the heavenly regions; and this by his own power and might. Tashter guards the east, Statevis watches the west, Venant the south, and Haftorang the north."- Rhode, Die heilige Sage des Zendvolks, p. 267, as quoted by Prof. Stuart., in loc . "The epithet "good"is probably added here to distinguish this class of watchers from the "bad"ones, for Ahriman, the evil genius, had "Archdeves"and "Deves,"who corresponded in rank with the Amhaspands and Izeds of the Zendavesta, and who "watched"to do evil as anxiously as the others did to do good."- Prof. Stuart. It is not improbable that these terms, as applicable to celestial beings, would be known in the kingdom of Babylon, and nothing is more natural than that it should be so used in this book. It is not found in any of the books of pure Hebrew.

Poole: Dan 4:13 - -- By a watcher is meant an angel, a holy or good angel, the instruments of God, and his messengers to execute God’ s judgments, which they watc...

By

a watcher is meant an angel, a holy or good angel, the instruments of God, and his messengers to execute God’ s judgments, which they watch constantly to perform, Psa 103:20,21 .

Haydock: Dan 4:13 - -- Changed, &c. It does not appear, by Scripture, that Nabuchodonosor was changed from human shape, much less that he was changed into an ox, but only ...

Changed, &c. It does not appear, by Scripture, that Nabuchodonosor was changed from human shape, much less that he was changed into an ox, but only that he lost his reason, and became mad; and in this condition remained abroad in the company of beasts, eating grass like an ox, till his hair grew in such a manner as to resemble the feathers of an eagle, and his nails to be like birds' claws. (Challoner) ---

Origen represents the whole as an allegorical description of the fall of Lucifer. See St. Jerome. But his arguments have made little impression: and it is universally believed that Nabuchodonosor was thus punished for his pride, after a whole year had been allowed him to see if he would repent. The manner of this strange metamorphose has been variously explained. But it seems that he was seized with the species of madness styled Lycanthropy, (Calmet) as Virgil (Eclogues vi. 48.) relates of the daughters of Prœtus, who "with mimick'd mooings fill'd the fields." (Haydock) ---

Thus many fancy they are kings, or horses, (Calmet) and that they are continually mounting above the clouds, of which we have an instance in a woman still living at Whitby, who in other respects appears to be sufficiently sensible, (Haydock) as Tertullian and others think Nabuchodonosor was, that he might suffer more. Yet it is commonly supposed he lost his senses for a while, till God was pleased to restore them at the time appointed; when his former humiliating state might make a deep impression upon his mind, as well as upon his subjects, and caution all future generations to guard against the fatal consequences of pride. His son, Evilmerodac, probably ruled during his absence. Most of the Chaldee writings have perished; so that we need not be surprised if they take no notice of this event, wheich was so disgraceful to the nation. Yet Megasthenes, (in Eusebius, prזp. ix. ultra) seems to hint at it, when he represents the king seized with a divine fury, and crying out: (Calmet, Diss.) "I, the same Nabuchodonosor, foretell unto you, Babylonians, a fatal calamity, which neither my ancestor Belus, nor even the kingdom of Bel, (Haydock, the gods ) have power to avert. For a Persian mule ( Cyrus. (Calmet)) shall come, assisted by your demons, and bring on slavery....Having uttered this oracle, he suddenly disappeared." (Haydock) ---

Beast's heart. In his hypochondriac temper he imagined himself (Calmet) to be an ox, (Haydock) avoided the society of men, going naked and feeding on grass, upon his hands and feet, till (after seven years) God restored him to his senses and kingdom. (Worthington) ---

The food which he used would tend to purge him, and naturally abate the disorder. (Barthol.) ---

Yet none but God could tell precisely when the madness would seize or leave him. ---

Times. This usually denotes years, in Daniel; (vii. 25. and xii. 7.) and of course (Calmet) we must understand it here in this sense; (Worthington) though some have explained it of an indeterminate length of time, or of weeks, months, or seasons. Only winter and summer were admitted, so that his period would thus suffice. See Theod. (Calmet)

Gill: Dan 4:13 - -- I saw in the visions of my head upon my bed,.... The king goes on to relate what other things presented themselves to his imagination in his dream, co...

I saw in the visions of my head upon my bed,.... The king goes on to relate what other things presented themselves to his imagination in his dream, concerning this tree which signified himself:

and, behold, a watcher: which Saadiah interprets of Bath Kol; but Aben Ezra, Jarchi, Jacchiades, and Ben Melech of an angel; so called because incorporeal, ever watches, and never sleeps, and is always attentive to, and observant of, the commands of God so the angels in the fragment of Enoch are called "egregori", watchers; and the same word is here used in the Alexandrian copy. Some k render it "an enemy", "an holy one": according to the sense of the word in 1Sa 28:16, and produce it to show that angels are called enemies:

and an Holy One; one of the holy angels that never sinned, nor left their first estate, but continued in it; in which they are established by Christ, and are impeccable; are perfectly pure and holy in their nature and actions: such an one came down from heaven; the place of their abode, as it seemed to Nebuchadnezzar in his dream.

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Commentary -- Verse Notes / Footnotes

NET Notes: Dan 4:13 Aram “a watcher and a holy one.” The expression is a hendiadys; so also in v. 23. This “watcher” is apparently an angel. The G...

Geneva Bible: Dan 4:13 I saw in the visions of my head upon my bed, and, behold, a ( g ) watcher and an holy one came down from heaven; ( g ) Meaning the angel of God, who ...

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Commentary -- Verse Range Notes

TSK Synopsis: Dan 4:1-37 - --1 Nebuchadnezzar confesses God's kingdom,4 makes relation of his dreams, which the magicians could not interpret.8 Daniel hears the dream.19 He interp...

MHCC: Dan 4:1-18 - --The beginning and end of this chapter lead us to hope, that Nebuchadnezzar was a monument of the power of Divine grace, and of the riches of Divine me...

Matthew Henry: Dan 4:4-18 - -- Nebuchadnezzar, before he relates the judgments of God that had been wrought upon him for his pride, gives an account of the fair warning he had of ...

Keil-Delitzsch: Dan 4:13 - -- (4:10) By the words "I saw,"etc., a new incident of the dream is introduced. "A watcher and an holy one came down from heaven." וקדּישׁ with th...

Constable: Dan 2:1--7:28 - --II. The Times of the Gentiles: God's program for the world chs. 2--7 Daniel wrote 2:4b-7:28 in the Aramaic langu...

Constable: Dan 4:1-37 - --C. Nebuchadnezzar's pride and humbling ch. 4 We have seen that in the first three chapters of Daniel Kin...

Constable: Dan 4:10-18 - --3. Nebuchadnezzar's account of his dream 4:10-18 4:10-12 The king described what he had seen in poetic language. His words therefore appear as a proph...

Guzik: Dan 4:1-37 - --Daniel 4 - The Fall and Rise of Nebuchadnezzar A. Nebuchadnezzar's dream of the tree. 1. (1-3) The opening of Nebuchadnezzar's decree. Nebuchadnez...

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Introduction / Outline

JFB: Daniel (Book Introduction) DANIEL, that is, "God is my judge"; probably of the blood royal (compare Dan 1:3, with 1Ch 3:1, where a son of David is named so). Jerusalem may have ...

JFB: Daniel (Outline) THE BABYLONIAN CAPTIVITY BEGINS; DANIEL'S EDUCATION AT BABYLON, &C. (Dan. 1:1-21) NEBUCHADNEZZAR'S DREAM: DANIEL'S INTERPRETATION OF IT, AND ADVANCEM...

TSK: Daniel 4 (Chapter Introduction) Overview Dan 4:1, Nebuchadnezzar confesses God’s kingdom, Dan 4:4, makes relation of his dreams, which the magicians could not interpret; Dan 4:...

Poole: Daniel (Book Introduction) BOOK OF DANIEL THE ARGUMENT IN Daniel and his prophecy, observe these things for the better understanding of this book, and the mind of God in it...

Poole: Daniel 4 (Chapter Introduction) CHAPTER 4 Nebuchadnezzar acknowledgeth God’ s eternal dominion, Dan 4:1-3 . He relateth a dream which the magicians could not interpret, Dan 4...

MHCC: Daniel (Book Introduction) Daniel was of noble birth, if not one of the royal family of Judah. He was carried captive to Babylon in the fourth year of Jehoiachin, B. C. 606, whe...

MHCC: Daniel 4 (Chapter Introduction) (v. 1-18) Nebuchadnezzar acknowledges the power of Jehovah. (Dan 4:19-27) Daniel interprets his dream. (Dan 4:28-37) The fulfilment of it.

Matthew Henry: Daniel (Book Introduction) An Exposition, with Practical Observations, of The Book of the Prophet Daniel The book of Ezekiel left the affairs of Jerusalem under a doleful aspect...

Matthew Henry: Daniel 4 (Chapter Introduction) The penman of this chapter is Nebuchadnezzar himself: the story here recorded concerning him is given us in his own words, as he himself drew it up...

Constable: Daniel (Book Introduction) Introduction Background In 605 B.C. Prince Nebuchadnezzar led the Babylonian army of h...

Constable: Daniel (Outline) Outline I. The character of Daniel ch. 1 A. Historical background 1:1-2 ...

Constable: Daniel Daniel Bibliography Albright, William F. From Stone Age to Christianity. 2nd ed. New York: Doubleday Press, Anc...

Haydock: Daniel (Book Introduction) THE PROPHECY OF DANIEL. INTRODUCTION. DANIEL, whose name signifies "the judgment of God," was of the royal blood of the kings of Juda, and one o...

Gill: Daniel (Book Introduction) INTRODUCTION TO DANIEL This book is called, in the Vulgate Latin version, "the Prophecy of Daniel"; and in the Syriac and Arabic versions "the Prop...

Gill: Daniel 4 (Chapter Introduction) INTRODUCTION TO DANIEL 4 This chapter was written by Nebuchadnezzar himself; and was either taken out of his archives, or given by him to Daniel, w...

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