Daniel 4:8-9

4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, ¹  and in whom there is a spirit of the holy gods). I recounted the dream for him as well, 4:9 saying, “Belteshazzar, chief of the magicians, in whom I know there to be a spirit of the holy gods and whom no mystery baffles, consider ²  my dream that I saw and set forth its interpretation!

Daniel 4:13

4:13 While I was watching in my mind’s visions ³  on my bed,

a holy sentinel ⁴  came down from heaven.

Isaiah 6:3

6:3 They called out to one another, “Holy, holy, holy ⁵  is the Lord who commands armies! ⁶  His majestic splendor fills the entire earth!”

Isaiah 6:8

6:8 I heard the voice of the sovereign master say, “Whom will I send? Who will go on our behalf?” ⁷  I answered, “Here I am, send me!”

Revelation 4:8

4:8 Each one of the four living creatures had six wings ⁸  and was full of eyes all around and inside. ⁹  They never rest day or night, saying: ¹⁰ 

“Holy Holy Holy is the Lord God, the All-Powerful, ¹¹ 

Who was and who is, and who is still to come!”

[4:8]  ¹ sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.

[4:9]  ² tc The present translation assumes the reading חֲזִי (khazi, “consider”) rather than the MT חֶזְוֵי (khezvey, “visions”). The MT implies that the king required Daniel to disclose both the dream and its interpretation, as in chapter 2. But in the following verses Nebuchadnezzar recounts his dream, while Daniel presents only its interpretation.

[4:13]  ³ tn Aram “the visions of my head.”

[4:13]  ⁴ tn Aram “a watcher and a holy one.” The expression is a hendiadys; so also in v. 23. This “watcher” is apparently an angel. The Greek OT (LXX) in fact has ἄγγελος (angelo", “angel”) here. Theodotion simply transliterates the Aramaic word (’ir). The term is sometimes rendered “sentinel” (NAB) or “messenger” (NIV, NLT).

[6:3]  ⁵ tn Some have seen a reference to the Trinity in the seraphs’ threefold declaration, “holy, holy, holy.” This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 §12.5a; and GKC 431-32 §133.k.) By repeating the word “holy,” the seraphs emphasize the degree of the Lord’s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.)

[6:3]  ⁶ tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[6:8]  ⁷ tn Heb “for us.” The plural pronoun refers to the Lord, the seraphs, and the rest of the heavenly assembly.

[4:8]  ⁸ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ⁹ tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

[4:8]  ¹⁰ tn Or “They never stop saying day and night.”

[4:8]  ¹¹ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”