Commentaries:
Barnes' Notes
I saw in the visions of my head upon my bed - In the visions that passed before me as I lay upon my bed, Daniel 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 ( 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 I Samuel 28:3 : "In Ramah, even ( v ) in his own city." I Samuel 17:40 : "and put them in a shepherd' s bag which he had, even ( v ) in a scrip."
Compare Psalms 68:9 (10); Amos 3:11; Amos 4:10; Jeremiah 15:13; Isaiah 1:13; Isaiah 13:14; Isaiah 57:11; Ecclesiastes 8:2. - Gesenius, "Lex." The word rendered "watcher" ( ‛ı̂yr ) is rendered in the Vulgate vigil ; in the Greek of Theodotion the word is retained without an attempt to translate it - ̓́ eir ; the Codex Chisianus has ̓́ angelos - "an angel was sent in his strength from heaven." The original word ( ‛ı̂yr ) means, properly, "a watcher," from ‛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 Song of Songs 5:2; Malachi 2:12. The word used here is employed to denote one who watches, only in this chapter of Daniel, Daniel 4:13, Daniel 4:17, Daniel 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 ̓́ 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 - ̓́ 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.
Other Barnes' Notes entries containing Daniel 4:13:
Daniel 4:13
Daniel 4:17
Daniel 4:17
Daniel 4:23
Revelation 1:4
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