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Selected Verse: Daniel 4:13 - Strong Concordance

Verse	Translation	Text
Da 4:13	Strong Concordance	I saw [01934] [02370] in the visions [02376] of my head [07217] upon [05922] my bed [04903], and, behold [0431], a watcher [05894] and an holy one [06922] came down [05182] from [04481] heaven [08065];
	King James	I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven;

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
watcher and an holy one--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 (Ch2 16:9; Pro 15:3; Jer 32:19), and natural to him according to Oriental modes of thought.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

watcher and an holy one--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 (Ch2 16:9; Pro 15:3; Jer 32:19), and natural to him according to Oriental modes of thought.

Notes on the Bible, by Albert Barnes, [1834]
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 Sa1 28:3 : "In Ramah, even (ו v) in his own city." Sa1 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 Sol 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.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
watcher (Dan 4:17); (Dan 4:23); plural in (Dan 4:17).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(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 the explic. ,ו even, and that too, brings it before us in a very expressive way that the עיר was an "holy one." עיר is not to be combined with ציר, a messenger, but is derived from עוּר, to watch, and corresponds with the Hebr. ער, Sol 5:2; Mal 2:12, and signifies not keeping watch, but being watchful, one who is awake, as the scholium to the εἴρ of Theodotion in the Cod. Alex. explains it: ἐγρήγορος καὶ ἄγρυπνος. Similarly Jerome remarks: "significat angelos, quod semper vigilent et ad Dei imperium sint parati." From this place is derived the name of ἐγρήγορος for the higher angels, who watch and slumber not, which is found in the book of Enoch and in other apocryphal writings, where it is used of good and of bad angels or demons. The designation of the angel as עיר is peculiar to this passage in the O.T. This gives countenance to the conjecture that it is a word associated with the Chaldee doctrine of the gods. Kliefoth quite justly, indeed, remarks, that this designation does not come merely from the lips of Nebuchadnezzar, but is uttered also by the holy watcher himself (Dan 4:14), as well as by Daniel; and he draws thence the conclusion, that obviously the holy watcher himself used this expression first of himself and the whole council of his companions, that Nebuchadnezzar used the same expression after him (Dan 4:10), and that Daniel again adopted it from Nebuchadnezzar. Thence it follows that by the word angel we are not to understand a heathen deity; for as certainly as, according to this narrative, the dream was given to Nebuchadnezzar by God, so certainly was it a messenger of God who brought it. But from this it is not to be concluded that the name accords with the religious conceptions of Nebuchadnezzar and of the Babylonians. Regarding the Babylonian gods Diod. Sic. ii. 30, says: "Under the five planets (= gods) are ranked thirty others whom they call the counselling gods (θεοὶ βούλαιοι), the half of whom have the oversight of the regions under the earth, and the other half oversee that which goes on on the earth, and among men, and in heaven. Every ten days one of these is sent as a messenger of the stars from the upper to the lower, and at the same time also one from the lower to the upper regions." If, according to Dan 4:14, the עירין constitute a deliberative council forming a resolution regarding the fate of men, and then one of these עירין comes down and makes known the resolution to the king, the conclusion is tenable that the עירין correspond to the θεοὶ βούλαιοι of the Babylonians. The divine inspiration of the dream corresponds with this idea. The correct thought lay at the foundation of the Chaldean representation of the θεοὶ βούλαιοι, that the relation of God to the world was mediate through the instrumentality of heavenly beings. The biblical revelation recognises these mediating beings, and calls them messengers of God, or angels and holy ones. Yea, the Scripture speaks of the assembling of angels before the throne of God, in which assemblies God forms resolutions regarding the fate of men which the angels carry into execution; cf. Job 1:6., Kg1 22:19., Psa 89:8 (7). Accordingly, if Nebuchadnezzar's dream came from God, we can regard the עיר as an angel of God who belonged to the קדשׁים סוד around the throne of God (Psa 89:8). But this angel announced himself to the Chaldean king not as a messenger of the most high God, not as an angel in the sense of Scripture, but he speaks (Psa 89:14) of עירין גּזרת, of a resolution of the watchers, a fatum of the θεοὶ βούλαιοι who have the oversight of this world. The conception עירין גּזרת is not biblical, but Babylonian heathen. According to the doctrine of Scripture, the angels do not determine the fate of men, but God alone does, around whom the angels stand as ministering spirits to fulfil His commands and make known His counsel to men. The angel designates to the Babylonian king the divine resolution regarding that judgment which would fall upon him from God to humble him for his pride as "the resolution of the watchers," that it might be announced to him in the way most easily understood by him as a divine judgment. On the other hand, one may not object that a messenger of God cannot give himself the name of a heathen deity, and that if Nebuchadnezzar had through misunderstanding given to the bringer of the dream the name of one of his heathen gods, Daniel ought, in interpreting the dream, to have corrected the misunderstanding, as Klief. says. For the messenger of God obviated this misunderstanding by the explanation that the matter was a decree of the watchers, to acknowledge the living God, that the Most High rules over the kingdom of men and gives it to whomsoever He will (Dan 4:17), whereby he distinctly enough announces himself as a messenger of the Most High, i.e., of the living God. To go yet further, and to instruct the king that his religious conceptions of the gods, the עירין, or θεοὶ βούλαιοι, were erroneous, inasmuch as, besides the Highest, the only God, there are no other gods, but only angels, who are no θεοί, but creatures of God, was not at all necessary fore the purpose of his message. This purpose was only to lead Nebuchadnezzar to an acknowledgment of the Most High, i.e., to an acknowledgment that the Most High rules as King of heaven over the kingdom of men. Now, since this was declared by the messenger of God, Daniel in interpreting the dream to the king needed to say nothing more than what he said in vv. 21, 22 (24, 25), where he designates the matter as a resolution of the Most High, and thereby indirectly corrects the view of the king regarding the "resolutions of the watchers," and gives the king distinctly to understand that the humiliation announced to him was determined, (Note: We must altogether reject the assertion of Berth., v. Leng., Hitz., and Maur., that the language of this verse regarding the angel sent to Nebuchadnezzar is formed in accordance with the Persian representation of the seven Amschaspands (Amēschȧ-cpenta), since, according to the judgment of all those most deeply conversant with Parsism, the doctrine of the Amēschȧ-cpenta does not at all occur in the oldest parts of the Avesta, and the Avesta altogether is not so old as that the Babylonian doctrine of the gods can be shown to be dependent on the Zend doctrine of the Parsees.) not by the θεοὶ βούλαιοι of the Babylonians, but by the only true God, whom Daniel and his people worshipped. For Nebuchadnezzar designates עיר as קדּישׁ in the same sense in which, in Dan 4:5, he speaks of the holy gods.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

(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 the explic. ,ו even, and that too, brings it before us in a very expressive way that the עיר was an "holy one." עיר is not to be combined with ציר, a messenger, but is derived from עוּר, to watch, and corresponds with the Hebr. ער, Sol 5:2; Mal 2:12, and signifies not keeping watch, but being watchful, one who is awake, as the scholium to the εἴρ of Theodotion in the Cod. Alex. explains it: ἐγρήγορος καὶ ἄγρυπνος. Similarly Jerome remarks: "significat angelos, quod semper vigilent et ad Dei imperium sint parati." From this place is derived the name of ἐγρήγορος for the higher angels, who watch and slumber not, which is found in the book of Enoch and in other apocryphal writings, where it is used of good and of bad angels or demons. The designation of the angel as עיר is peculiar to this passage in the O.T. This gives countenance to the conjecture that it is a word associated with the Chaldee doctrine of the gods. Kliefoth quite justly, indeed, remarks, that this designation does not come merely from the lips of Nebuchadnezzar, but is uttered also by the holy watcher himself (Dan 4:14), as well as by Daniel; and he draws thence the conclusion, that obviously the holy watcher himself used this expression first of himself and the whole council of his companions, that Nebuchadnezzar used the same expression after him (Dan 4:10), and that Daniel again adopted it from Nebuchadnezzar. Thence it follows that by the word angel we are not to understand a heathen deity; for as certainly as, according to this narrative, the dream was given to Nebuchadnezzar by God, so certainly was it a messenger of God who brought it. But from this it is not to be concluded that the name accords with the religious conceptions of Nebuchadnezzar and of the Babylonians. Regarding the Babylonian gods Diod. Sic. ii. 30, says: "Under the five planets (= gods) are ranked thirty others whom they call the counselling gods (θεοὶ βούλαιοι), the half of whom have the oversight of the regions under the earth, and the other half oversee that which goes on on the earth, and among men, and in heaven. Every ten days one of these is sent as a messenger of the stars from the upper to the lower, and at the same time also one from the lower to the upper regions."

If, according to Dan 4:14, the עירין constitute a deliberative council forming a resolution regarding the fate of men, and then one of these עירין comes down and makes known the resolution to the king, the conclusion is tenable that the עירין correspond to the θεοὶ βούλαιοι of the Babylonians. The divine inspiration of the dream corresponds with this idea. The correct thought lay at the foundation of the Chaldean representation of the θεοὶ βούλαιοι, that the relation of God to the world was mediate through the instrumentality of heavenly beings. The biblical revelation recognises these mediating beings, and calls them messengers of God, or angels and holy ones. Yea, the Scripture speaks of the assembling of angels before the throne of God, in which assemblies God forms resolutions regarding the fate of men which the angels carry into execution; cf. Job 1:6., Kg1 22:19., Psa 89:8 (7). Accordingly, if Nebuchadnezzar's dream came from God, we can regard the עיר as an angel of God who belonged to the קדשׁים סוד around the throne of God (Psa 89:8). But this angel announced himself to the Chaldean king not as a messenger of the most high God, not as an angel in the sense of Scripture, but he speaks (Psa 89:14) of עירין גּזרת, of a resolution of the watchers, a fatum of the θεοὶ βούλαιοι who have the oversight of this world. The conception עירין גּזרת is not biblical, but Babylonian heathen. According to the doctrine of Scripture, the angels do not determine the fate of men, but God alone does, around whom the angels stand as ministering spirits to fulfil His commands and make known His counsel to men. The angel designates to the Babylonian king the divine resolution regarding that judgment which would fall upon him from God to humble him for his pride as "the resolution of the watchers," that it might be announced to him in the way most easily understood by him as a divine judgment. On the other hand, one may not object that a messenger of God cannot give himself the name of a heathen deity, and that if Nebuchadnezzar had through misunderstanding given to the bringer of the dream the name of one of his heathen gods, Daniel ought, in interpreting the dream, to have corrected the misunderstanding, as Klief. says. For the messenger of God obviated this misunderstanding by the explanation that the matter was a decree of the watchers, to acknowledge the living God, that the Most High rules over the kingdom of men and gives it to whomsoever He will (Dan 4:17), whereby he distinctly enough announces himself as a messenger of the Most High, i.e., of the living God. To go yet further, and to instruct the king that his religious conceptions of the gods, the עירין, or θεοὶ βούλαιοι, were erroneous, inasmuch as, besides the Highest, the only God, there are no other gods, but only angels, who are no θεοί, but creatures of God, was not at all necessary fore the purpose of his message. This purpose was only to lead Nebuchadnezzar to an acknowledgment of the Most High, i.e., to an acknowledgment that the Most High rules as King of heaven over the kingdom of men. Now, since this was declared by the messenger of God, Daniel in interpreting the dream to the king needed to say nothing more than what he said in vv. 21, 22 (24, 25), where he designates the matter as a resolution of the Most High, and thereby indirectly corrects the view of the king regarding the "resolutions of the watchers," and gives the king distinctly to understand that the humiliation announced to him was determined,

(Note: We must altogether reject the assertion of Berth., v. Leng., Hitz., and Maur., that the language of this verse regarding the angel sent to Nebuchadnezzar is formed in accordance with the Persian representation of the seven Amschaspands (Amēschȧ-cpenta), since, according to the judgment of all those most deeply conversant with Parsism, the doctrine of the Amēschȧ-cpenta does not at all occur in the oldest parts of the Avesta, and the Avesta altogether is not so old as that the Babylonian doctrine of the gods can be shown to be dependent on the Zend doctrine of the Parsees.)

not by the θεοὶ βούλαιοι of the Babylonians, but by the only true God, whom Daniel and his people worshipped. For Nebuchadnezzar designates עיר as קדּישׁ in the same sense in which, in Dan 4:5, he speaks of the holy gods.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
A watcher - A holy angel, the instrument of God, to execute God's judgments which the angels watch constantly to perform.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

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¹⁹ Great [01419] in counsel [06098], and mighty [07227] in work [05950]: for thine eyes [05869] are open [06491] upon all the ways [01870] of the sons [01121] of men [0120]: to give [05414] every one [0376] according to his ways [01870], and according to the fruit [06529] of his doings [04611]:

³ The eyes [05869] of the LORD [03068] are in every place [04725], beholding [06822] the evil [07451] and the good [02896].

⁹ For the eyes [05869] of the LORD [03068] run to and fro [07751] throughout the whole earth [0776], to shew himself strong [02388] in the behalf of them whose heart [03824] is perfect [08003] toward him. Herein thou hast done foolishly [05528]: therefore from henceforth [06258] thou shalt have [03426] wars [04421].

²³ And Abraham [085] drew near [05066], and said [0559], Wilt thou also destroy [05595] the righteous [06662] with [05973] the wicked [07563]?
²⁴ Peradventure there be [03426] fifty [02572] righteous [06662] within [08432] the city [05892]: wilt thou also destroy [05595] and not spare [05375] the place [04725] for [04616] the fifty [02572] righteous [06662] that are therein [07130]?
²⁵ That be far [02486] from thee to do [06213] after this manner [01697], to slay [04191] the righteous [06662] with the wicked [07563]: and that the righteous [06662] should be as the wicked [07563], that be far [02486] from thee: Shall not the Judge [08199] of all the earth [0776] do [06213] right [04941]?
²⁶ And the LORD [03068] said [0559], If I find [04672] in Sodom [05467] fifty [02572] righteous [06662] within [08432] the city [05892], then I will spare [05375] all the place [04725] for their sakes.
²⁷ And Abraham [085] answered [06030] and said [0559], Behold now, I have taken upon me [02974] to speak [01696] unto the Lord [0136], which [0595] am but dust [06083] and ashes [0665]:
²⁸ Peradventure there shall lack [02637] five [02568] of the fifty [02572] righteous [06662]: wilt thou destroy [07843] all the city [05892] for lack of five [02568]? And he said [0559], If I find [04672] there forty [0705] and five [02568], I will not destroy [07843] it.
²⁹ And he spake [01696] unto him yet again [03254], and said [0559], Peradventure there shall be forty [0705] found [04672] there. And he said [0559], I will not do [06213] it for forty's [0705] sake.
³⁰ And he said [0559] unto him, Oh [04994] let not the Lord [0136] be angry [02734], and I will speak [01696]: Peradventure there shall thirty [07970] be found [04672] there. And he said [0559], I will not do [06213] it, if I find [04672] thirty [07970] there.
³¹ And he said [0559], Behold now, I have taken upon me [02974] to speak [01696] unto the Lord [0136]: Peradventure there shall be twenty [06242] found [04672] there. And he said [0559], I will not destroy [07843] it for twenty's [06242] sake.
³² And he said [0559], Oh let not the Lord [0136] be angry [02734], and I will speak [01696] yet [0389] but this once [06471]: Peradventure ten [06235] shall be found [04672] there. And he said [0559], I will not destroy [07843] it for ten's [06235] sake.
³³ And the LORD [03068] went his way [03212], as soon as [0834] he had left [03615] communing [01696] with Abraham [085]: and Abraham [085] returned [07725] unto his place [04725].

¹ And Jacob [03290] went [01980] on his way [01870], and the angels [04397] of God [0430] met [06293] him.
² And when Jacob [03290] saw them [07200], he said [0559], This is God's [0430] host [04264]: and he called [07121] the name [08034] of that place [04725] Mahanaim [04266].

¹⁵ And, behold, I am with thee, and will keep [08104] thee in all places whither [0834] thou goest [03212], and will bring thee again [07725] into this land [0127]; for I will not leave [05800] thee, until [0834] I have done [06213] that which I have spoken [01696] to thee of.

²⁸ And it shall come to pass, that like as I have watched over [08245] them, to pluck up [05428], and to break down [05422], and to throw down [02040], and to destroy [06], and to afflict [07489]; so will I watch over [08245] them, to build [01129], and to plant [05193], saith [05002] the LORD [03068].

⁴⁹ And Mizpah [04709]; for [0834] he said [0559], The LORD [03068] watch [06822] between me and thee, when we are absent [05641] one [0376] from another [07453].

²⁷ Behold, I will watch [08245] over them for evil [07451], and not for good [02896]: and all the men [0376] of Judah [03063] that are in the land [0776] of Egypt [04714] shall be consumed [08552] by the sword [02719] and by the famine [07458], until there be an end [03615] of them.

¹⁶ For now thou numberest [05608] my steps [06806]: dost thou not watch [08104] over my sin [02403]?

¹² Am I a sea [03220], or a whale [08577], that thou settest [07760] a watch [04929] over me?

¹⁴ Therefore hath the LORD [03068] watched [08245] upon the evil [07451], and brought [0935] it upon us: for the LORD [03068] our God [0430] is righteous [06662] in all his works [04639] which he doeth [06213]: for we obeyed [08085] not his voice [06963].

¹⁶ Make ye mention [02142] to the nations [01471]; behold, publish [08085] against Jerusalem [03389], that watchers [05341] come [0935] from a far [04801] country [0776], and give out [05414] their voice [06963] against the cities [05892] of Judah [03063].
¹⁷ As keepers [08104] of a field [07704], are they against her round about [05439]; because she hath been rebellious [04784] against me, saith [05002] the LORD [03068].

¹⁴ Are they [1526] not [3780] all [3956] ministering [3010] spirits [4151], sent forth [649] to [1519] minister [1248] for [1223] them who shall [3195] be heirs of [2816] salvation [4991]?

⁷ The angel [04397] of the LORD [03068] encampeth [02583] round about [05439] them that fear [03373] him, and delivereth [02502] them.

⁸ And [2532] the four [5064] beasts [2226] had [2192] each [303] [1520] of them [2596] [1438] six [1803] wings [4420] about [2943] him; and [2532] they were full [1073] of eyes [3788] within [2081]: and [2532] they rest [372] not [3756] [2192] day [2250] and [2532] night [3571], saying [3004], Holy [40], holy [40], holy [40], Lord [2962] God [2316] Almighty [3841], which [3588] was [2258] [3801], and [2532] is [5607] [3801], and [2532] is to come [2064] [3801].

²⁰ Bless [01288] the LORD [03068], ye his angels [04397], that excel [01368] in strength [03581], that do [06213] his commandments [01697], hearkening [08085] unto the voice [06963] of his word [01697].
²¹ Bless [01288] ye the LORD [03068], all ye his hosts [06635]; ye ministers [08334] of his, that do [06213] his pleasure [07522].

²³ And whereas the king [04430] saw [02370] a watcher [05894] and an holy one [06922] coming down [05182] from [04481] heaven [08065], and saying [0560], Hew [01414] the tree [0363] down [01414], and destroy [02255] it; yet [01297] leave [07662] the stump [06136] of the roots [08330] thereof in the earth [0772], even with a band [0613] of iron [06523] and brass [05174], in the tender grass [01883] of the field [01251]; and let it be wet [06647] with the dew [02920] of heaven [08065], and let his portion [02508] be with [05974] the beasts [02423] of the field [01251], till [05705] seven [07655] times [05732] pass [02499] over [05922] him;

¹⁷ This matter [06600] is by the decree [01510] of the watchers [05894], and the demand [07595] by the word [03983] of the holy ones [06922]: to [05705] the intent [01701] that the living [02417] may know [03046] that the most High [05943] ruleth [07990] in the kingdom [04437] of men [0606], and giveth [05415] it to whomsoever [04479] he will [06634], and setteth up [06966] over [05922] it the basest [08215] of men [0606].

¹³ I saw [01934] [02370] in the visions [02376] of my head [07217] upon [05922] my bed [04903], and, behold [0431], a watcher [05894] and an holy one [06922] came down [05182] from [04481] heaven [08065];

¹² The LORD [03068] will cut off [03772] the man [0376] that doeth [06213] this, the master [05782] and the scholar [06030], out of the tabernacles [0168] of Jacob [03290], and him that offereth [05066] an offering [04503] unto the LORD [03068] of hosts [06635].

² I sleep [03463], but my heart [03820] waketh [05782]: it is the voice [06963] of my beloved [01730] that knocketh [01849], saying, Open [06605] to me, my sister [0269], my love [07474], my dove [03123], my undefiled [08535]: for my head [07218] is filled [04390] with dew [02919], and my locks [06977] with the drops [07447] of the night [03915].

² I counsel thee to keep [08104] the king's [04428] commandment [06310], and that in regard [01700] of the oath [07621] of God [0430].

¹¹ And of whom hast thou been afraid [01672] or feared [03372], that thou hast lied [03576], and hast not remembered [02142] me, nor laid [07760] it to thy heart [03820]? have not I held my peace [02814] even of old [05769], and thou fearest [03372] me not?

¹⁴ And it shall be as the chased [05080] roe [06643], and as a sheep [06629] that no man taketh up [06908]: they shall every man [0376] turn [06437] to his own people [05971], and flee [05127] every one [0376] into his own land [0776].

¹³ Bring [0935] no more [03254] vain [07723] oblations [04503]; incense [07004] is an abomination [08441] unto me; the new moons [02320] and sabbaths [07676], the calling [07121] of assemblies [04744], I cannot away with [03201]; it is iniquity [0205], even the solemn meeting [06116].

¹³ Thy substance [02428] and thy treasures [0214] will I give [05414] to the spoil [0957] without price [04242], and that for all thy sins [02403], even in all thy borders [01366].

¹⁰ I have sent [07971] among you the pestilence [01698] after the manner [01870] of Egypt [04714]: your young men [0970] have I slain [02026] with the sword [02719], and have taken away [07628] your horses [05483]; and I have made the stink [0889] of your camps [04264] to come up [05927] unto your nostrils [0639]: yet have ye not returned [07725] unto me, saith [05002] the LORD [03068].

¹¹ Therefore thus saith [0559] the Lord [0136] GOD [03069]; An adversary [06862] there shall be even round about [05439] the land [0776]; and he shall bring down [03381] thy strength [05797] from thee, and thy palaces [0759] shall be spoiled [0962].

⁹ Thou, O God [0430], didst send [05130] a plentiful [05071] rain [01653], whereby thou didst confirm [03559] thine inheritance [05159], when it was weary [03811].

⁴⁰ And he took [03947] his staff [04731] in his hand [03027], and chose [0977] him five [02568] smooth [02512] stones [068] out of the brook [05158], and put [07760] them in a shepherd's [07462] bag [03627] which he had, even in a scrip [03219]; and his sling [07050] was in his hand [03027]: and he drew near [05066] to the Philistine [06430].

³ Now Samuel [08050] was dead [04191], and all Israel [03478] had lamented [05594] him, and buried [06912] him in Ramah [07414], even in his own city [05892]. And Saul [07586] had put away [05493] those that had familiar spirits [0178], and the wizards [03049], out of the land [0776].

¹⁰ Thus were the visions [02376] of mine head [07217] in [05922] my bed [04903]; I saw [01934] [02370], and behold [0431] a tree [0363] in the midst [01459] of the earth [0772], and the height [07314] thereof was great [07690].

⁵ I saw [02370] a dream [02493] which made me afraid [01763], and the thoughts [02031] upon [05922] my bed [04903] and the visions [02376] of my head [07217] troubled [0927] me.

¹⁴ Justice [06664] and judgment [04941] are the habitation [04349] of thy throne [03678]: mercy [02617] and truth [0571] shall go [06923] before thy face [06440].

⁸ O LORD [03068] God [0430] of hosts [06635], who is a strong [02626] LORD [03050] like unto thee? or to thy faithfulness [0530] round about [05439] thee?

¹⁹ And he said [0559], Hear [08085] thou therefore the word [01697] of the LORD [03068]: I saw [07200] the LORD [03068] sitting [03427] on his throne [03678], and all the host [06635] of heaven [08064] standing [05975] by him on his right hand [03225] and on his left [08040].

⁶ Now there was a day [03117] when the sons [01121] of God [0430] came [0935] to present [03320] themselves before the LORD [03068], and Satan [07854] came [0935] also among [08432] them.

¹⁴ He cried [07123] aloud [02429], and said [0560] thus [03652], Hew down [01414] the tree [0363], and cut off [07113] his branches [06056], shake off [05426] his leaves [06074], and scatter [0921] his fruit [04]: let the beasts [02423] get away [05111] from [04481] under it [08479], and the fowls [06853] from [04481] his branches [06056]: