New American Standard Bible 1995

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Daniel

4

:

23

In that the king saw an angelic watcher, a holy one, descending from heaven and saying, "Chop down the tree and destroy it; yet leave the stump with its roots in the ground, but with a band of iron and bronze around it in the new grass of the field, and let him be drenched with the dew of heaven, and let him share with the beasts of the field until seven periods of time pass over him,"

Lexicon

Verse part Definition: Part of speech: Strong's: Hebrew: Transliteration:
In that the king king Noun H4430 מַלְכָּ֡א mal·ka
saw see, behold Verb H2370 חֲזָ֣ה cha·zah
an [angelic] watcher, waking or wakeful one Noun H5894 עִ֣יר ir
a holy one, holy Adjective H6922 וְקַדִּ֣ישׁ ve·kad·dish
Analysis:

One: God

Refers to HaShem (God), Who is One. This number can also refer to unity. The first place the number "one" occurs is in Genesis 1:5. There one reads, "And there was an evening and there was a morning— one day". Later on in this same book of Genesis, it is stated concerning the man and his wife, "And they became one flesh" (Genesis 2:24). It is very significant that in both of these examples there was a multiplicity for the subject. In the first example, the evening and the morning became one day and in the second example, it was Adam and Eve who became one flesh.

One of the most famous passages in the Torah concerning HaShem is Deuteronomy 6:4 which states, "Hear O Israel the Lord your God the Lord is One." The question that a person must ask himself is what is the connection between the use of the Hebrew word אחד "one" which identifies a multiplicity being one and the fact that the Lord God of Israel is One? The answer is that the Hebrew word אחד can relate to the concept for one as in "unification". There is another Hebrew word that would have been possible to be used if the author wanted to refer to an absolute oneness or singleness. This is the Hebrew word יחיד. In fact, there is a well-known prayer in Judaism which states, "אחד ואין יחיד כיחודו". This phrase should be translated as, "(God is) One and there is no singularity as His singularity." The idea that is being expressed in this prayer is that the Lord God of Israel is One; but not an absolute One; rather there is a uniqueness and a complexity to His Oneness.

The number one is frequently employed to express in the Scriptures one object, such as one man or one tabernacle. This usage would be the simple or common purpose that the number one or for that matter any number, would appear in a Biblical text. Often the appearance of a number does not contain any of the significance that Hebrew numerology might offer. Therefore, the reader must always consider when coming across a verse which contains a number, that the number only expresses an amount and no additional significance. 

Because the number one is often associated with God, there is a unique phenomenon in the Scriptures concerning this number. Sometimes the number one is employed to express a unique relationship that the object has to HaShem. For example,

"And it will be one day, it will be known to HaShem..." Zechariah 14:7

In the text above, Zechariah could have stated simply, "And it will be a day…" The fact that the prophet said "one day" is to convey that this day is uniquely related to God. Similarly, it is stated by the prophet Ezekiel in chapter 37, "one King", "one nation" and "one Shepherd" (see Ezekiel 37:22, 24). Each of these objects—King, nation and Shepherd—has a connection to HaShem. The King and Shepherd is Messiah Yeshua, the Son of God and the one nation is Israel, the people of God.

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016

descending to descend Verb H5182 נָחִ֣ת na·chit
from heaven heavens Noun H8065 שְׁמַיָּ֡א she·mai·ya
and saying, to say, tell, command Verb H560 וְאָמַר֩ ve·'a·mar
"Chop down to hew down Verb H1414 גֹּ֨דּוּ god·du
the tree a tree Noun H363 אִֽילָנָ֜א i·la·na
and destroy to destroy, hurt Verb H2255 וְחַבְּל֗וּהִי ve·chab·be·lu·hi
it; yet only, nevertheless Adverb H1297 בְּרַ֨ם be·ram
leave to leave, let alone Verb H7662 שְׁבֻ֔קוּ she·vu·ku,
the stump root, stock Noun H6136 עִקַּ֤ר ik·kar
with its roots a root Noun H8330 שָׁרְשֹׁ֙והִי֙ sha·re·sho·v·hi
in the ground, the earth Noun H772 בְּאַרְעָ֣א be·'ar·'a
but with a band a band, bond Noun H613 וּבֶאֱסוּר֙ u·ve·'e·sur
of iron iron Noun H6523 פַרְזֶ֣ל far·zel
and bronze copper, bronze Noun H5174 וּנְחָ֔שׁ u·ne·chash,
[around it] in the new grass grass Noun H1883 בְּדִתְאָ֖א be·dit·'a
of the field, (an open) field Noun H1251 בָרָ֑א va·ra;
and let him be drenched to dip, wet Verb H6647 יִצְטַבַּ֗ע yitz·tab·ba
with the dew dew Noun H2920 וּבְטַ֧ל u·ve·tal
of heaven, heavens Noun H8065 שְׁמַיָּ֣א she·mai·ya
and let him share portion, possession Noun H2508 חֲלָקֵ֔הּ cha·la·keh,
with the beasts beast Noun H2423 חֵיוַ֤ת chei·vat
of the field (an open) field Noun H1251 בָּרָא֙ ba·ra
until even to, until Prepostion H5705 עַ֛ד ad
seven seven Noun H7655 שִׁבְעָ֥ה shiv·'ah
Analysis:

Seven: Holiness, sanctification, purpose, and being set apart for a purpose (whether good or evil)

Christianity frequently teaches that the meaning of the number seven is completion. This is not correct. The number seven relates to "rest" and "holiness". The best example of this is the many places that the number seven is used in regard to the Shabbat (the Sabbath day). The primary idea of the Shabbat is rest and holiness. Please note that there is also an etymological connection between the concept of holiness and sanctification. In several passages of Scripture, one reads that HaShem has sanctified the seventh day or He has made it holy. In addition to this, work is forbidden on the Shabbat. In fact, both Biblically and traditionally, the Shabbat is seen as a day of rest. 
Finally, the number seven can relate to perfection. Obviously there is an association between holiness and perfection.

What is the Scriptural basis for those who teach that the number seven relates to completion? These scholars also refer to the Shabbat. In the book of Genesis, one reads, 

"The heavens and the earth were finished (completed) and all their hosts. And God completed on the seventh day His work which He did and He ceased on the seventh day from all His work which He did." Genesis 2:1-2

There certainly seems to be a Biblical basis for associating the number seven with completion. However, in the next verse it is stated,

"And God blessed the seventh day and He sanctified it (literally made it Holy) for in it, He ceased (rested) from all His work which God created to do." Genesis 2:3

Now we have two concepts related to seven, completion and holiness. When one examines the number seven in additional passages, the concept of holiness (sanctification) and perfection appear much more frequently. Before looking at a few such passages, let us refer to an additional verse that relates the number to completion. In Revelation 10:7, one reads that in the days of the seventh angel, the mystery of God should be finished (completed). The word which is translated finished or completed is the Greek word τελέω which has great theological significance. There are two well-known passages where this word appears. One is found in Romans chapter 10. Here the word in question is in the form of a noun. Although it is frequently translated as the "end", it is important for the reader to know that within this word there is the idea of "goal", "purpose", or "objective". The verse from Romans reads literally, 

"For an end of Torah (is) Messiah for righteousness, for everyone who believes.” Romans 10:4

It is significant that there is no definite article (the) prior to the word "end". If the proper interpretation is that Yeshua brings an end to the Law, then the verse should state, "For the end of the Torah is Messiah…." Most English translations insert the definite article which the Greek text does not have.  It is awkward to state, "an end". In actuality, Messiah did not bring an end to the Law; the Torah commandments continued to be practiced by the followers of Messiah (see Paul in Acts 21:20-24). The proper translation for this verse when understanding the fuller meaning of the word τελos is,

"For an objective of the Law is Messiah; for righteousness for everyone who believes."

The objective or purpose of the Law is not solely that people would turn to faith in Messiah. Naturally there are many purposes contained in the Torah. However, the Law reveals our unrighteousness and causes us to seek redemption by means of the Messiah. Although the Torah defines what is righteous (and unrighteous), it is only Yeshua Who can bring about righteousness in a person. Of course as the end of the verse states, Messiah only mediates righteousness for the one who believes.   
The other passage that contains the word τελέω is John 19:30. In this verse,Yeshua is on the tree and knowing all things have been accomplished, He said, "It is finished". The emphasis of this statement is not that His work of redemption is complete, although this is true. Rather, this work was done in a perfect manner. Holiness is also related to purpose. It is very important for the Biblical student to understand that Holiness is always related to a purpose. As was briefly mentioned earlier, there is a strong relationship between the terms holiness and sanctification. In fact, both in Greek and in Hebrew the word sanctification is derived from the word holy. Hence, when Yeshua cried out, "It is finished”, He is referring to the work that God the Father had set Him apart (sanctified Him) to do.

When considering another verse which has the number seven, the matter becomes clearer. Yeshua fed a multitude of 4,000 people from the seven loaves and few fishes. This is of course different from the feeding of the five thousand. After the multitude had eaten and were satisfied, the reader is told that seven full baskets were taken up.  What is the meaning of the number seven in this passage? First, the number 4,000 (the number four, a thousand times) relates to the world. In examining the passage, perhaps a case could be made for asserting that Yeshua had come for the whole (complete) world. However, when taking into account the context of this section, another interpretation seems to fit better. Yeshua, in the previous paragraph, had healed the lame, deaf, blind, and the maimed. The emphasis is not simply that He had made them whole, but these are said to have glorified the God of Israel. In other words, these who were incapable of worshiping God, were now able to do so. The point is that Yeshua did not come to simply minister to the entire (complete) world, but to make the world holy, that is to sanctify the world according to His purposes. Likewise, when in the book of Revelation the seven spirits are mentioned or the seven menorahs, the idea is not completion, but holiness and sanctification. 

When the number ten is studied, it will be demonstrated that the concept of completion is much better applied to this number, rather than seven.

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016

periods of time time Noun H5732 עִדָּנִ֖ין id·da·nin
pass to pass (over) Verb H2499 יַחְלְפ֥וּן yach·le·fun
over upon, over, above Prepostion H5922 עֲלֹֽוהִי׃ a·lo·v·hi.
him,"      

Parallel Verses

Removed text
Added text
New American Standard Bible 1995 In that the king saw an angelic watcher, a holy one, descending from heaven and saying, "Chop down the tree and destroy it; yet leave the stump with its roots in the ground, but with a band of iron and bronze around it in the new grass of the field, and let him be drenched with the dew of heaven, and let him share with the beasts of the field until seven periods of time pass over him,"
King James Bible In that And whereas the king saw a watcher and an angelic watcher, a holy one, descending one coming down from heaven heaven, and saying, "Chop down Hew the tree down, and destroy it; yet leave the stump with its of the roots thereof in the ground, but earth, even with a band of iron and bronze around it brass, in the new tender grass of the field, field; and let him it be drenched wet with the dew of heaven, and let him share his portion be with the beasts of the field until field, till seven periods of time times pass over him,"him;
Hebrew Greek English In that the king saw an angelic watcher, a holy one, descending from heaven and saying, "Chop down the tree and destroy it; yet leave the stump with its roots in the ground, but with a band of iron and bronze around it in the new grass of the field, and let him be drenched with the dew of heaven, and let him share with the beasts of the field until seven periods of time pass over him,"