Daniel 9:10
Parallel Verses
English Standard Version
and have not obeyed the voice of the LORD our God by walking in his laws, which he set before us by his servants the prophets.

King James Bible
Neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets.

American Standard Version
neither have we obeyed the voice of Jehovah our God, to walk in his laws, which he set before us by his servants the prophets.

Douay-Rheims Bible
And we have not hearkened to the voice of the Lord our God, to walk in his law, which he set before us by his servants the prophets.

English Revised Version
neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets.

Webster's Bible Translation
Neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets.

Daniel 9:10 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Daniel 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; Malachi 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 (Daniel 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 (Daniel 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 ( equals 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 Daniel 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., 1 Kings 22:19., Psalm 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 (Psalm 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 (Psalm 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 (Daniel 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 Daniel 4:5, he speaks of the holy gods.

Daniel 9:10 Parallel Commentaries

Treasury of Scripture Knowledge

which.

Daniel 9:6 Neither have we listened to your servants the prophets, which spoke in your name to our kings, our princes, and our fathers...

2 Kings 17:13 Yet the LORD testified against Israel, and against Judah, by all the prophets, and by all the seers, saying...

2 Kings 18:12 Because they obeyed not the voice of the LORD their God, but transgressed his covenant...

Ezra 9:10,11 And now, O our God, what shall we say after this? for we have forsaken your commandments...

Nehemiah 9:13-17 You came down also on mount Sinai, and spoke with them from heaven, and gave them right judgments, and true laws...

Cross References
2 Kings 17:13
Yet the LORD warned Israel and Judah by every prophet and every seer, saying, "Turn from your evil ways and keep my commandments and my statutes, in accordance with all the Law that I commanded your fathers, and that I sent to you by my servants the prophets."

2 Kings 18:12
because they did not obey the voice of the LORD their God but transgressed his covenant, even all that Moses the servant of the LORD commanded. They neither listened nor obeyed.

Jeremiah 32:23
And they entered and took possession of it. But they did not obey your voice or walk in your law. They did nothing of all you commanded them to do. Therefore you have made all this disaster come upon them.

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