Daniel 4:17

Verse

This decision is the decree of the watchers, the verdict declared by the holy ones, so that the living will know that the Most High rules over the kingdom of mankind and gives it to whom He wishes, setting over it the lowliest of men.’

American Standard Version (1901)

The sentence is by the decree of the watchers, and the demand by the word of the holy ones; to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the lowest of men.

Bible in Basic English

This order is fixed by the watchers, and the decision is by the word of the holy ones: so that the living may be certain that the Most High is ruler over the kingdom of men, and gives it to any man at his pleasure, lifting up over it the lowest of men.

Free Bible Version

This is the decree conveyed by the watchers, the verdict declared by the holy ones in order that everyone alive may know that the Most High rules over human kingdoms. He gives them to whoever he chooses—he puts the most humble individuals in charge.’

King James (Authorized) Version

This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.

Translation for Translators

The holy angels have decided what must happen. They want to inform everyone that the Supreme God rules over all the kingdoms in this world. He is the one who chooses who will rule these kingdoms. He sometimes allows very unimportant people to become rulers.”

Unlocked Literal Bible

This decision is by the decree reported by the messenger. It is a decision made by the holy ones so that those who are alive may know that the Most High rules over the kingdoms of people and gives them to anyone he wishes to place over them, even to the most humble men.'

Noah Webster Bible

World English Bible

“‘The sentence is by the decree of the watchers and the demand by the word of the holy ones, to the intent that the living may know that the Most High rules in the kingdom of men, and gives it to whomever he will, and sets up over it the lowest of men.’

Young's Literal Translation

by the decree of the sifters [is] the sentence, and by the saying of the holy ones the requirement, to the intent that the living may know that the Most High is ruler in the kingdom of men, and to whom He willeth He giveth it, and the lowest of men He doth raise up over it.

Context

Nebuchadnezzar’s Dream of a Great Tree

¹⁶Let his mind be changed from that of a man, and let him be given the mind of a beast till seven times pass him by. ¹⁷This decision is the decree of the watchers, the verdict declared by the holy ones, so that the living will know that the Most High rules over the kingdom of mankind and gives it to whom He wishes, setting over it the lowliest of men.’

Sermons

Pray for Kings - Part 7

Chip Brogden

687

Two Kingdoms

Dean Taylor

555

Summary

This verse reflects the sovereignty of God over earthly kingdoms and rulers. It emphasizes that God's authority is supreme and that He can raise up or bring down leaders according to His will. The verse serves as a reminder that even the most powerful individuals are subject to God's divine plan and purposes. It encourages humility and reverence towards God, acknowledging His ultimate control over all aspects of life.

Commentary

Adam Clarke
Keil-Delitzsch
Jamieson-Fausset-Brown
John Gill
Tyndale

Adam Clarke Bible Commentary

This matter is by the decree of the watchers - See on Dan 4:13 (note). The Most High ruleth - He never leaves the government of the world to man, to second causes, or to fortuitous occurrences. What are thus called are his agents; they are no moving causes. And setteth up - the basest of men - "Tyrants and kings from Jove proceed Those are permitted, these decreed." The throne ennobles no man: to be properly filled, the man must be noble. Some of the greatest and some of the meanest of men have sat on the throne. Kings differ in education, seldom in intellect, from the common mass of men; the power and authority are from God. The king himself may be given either in mercy or in wrath. When James II ruled this kingdom, it might well be said, God hath set up over it the basest of men. His successor was one of the best. The former nearly ruined it both in a civil and religious point of view; the latter was the means of restoring it in both these respects.

Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary

The divine messenger concludes his announcement with the words that the matter was unchangeably decreed, for this purpose, that men might be led to recognise the supremacy of the Most High over the kings of the earth. The first two passages have no verb, and thus the verb. substant. must be supplied. Accordingly we must not translate: by the decree of the watchers is the message, i.e., is it delivered (Kran.), nor: the decree is included in the fate, the unalterable will of Heaven (Hv.); but בdenotes the department within which the גּזרה lies, and is to be translated: "the message consists in, or rests on, the decree of the watchers." גּזרה, the unchangeable decision, the decretum divinum, quod homini aut rebus humanis tanquam inevitabile impositum est (Buxtorf's Lex. talm. rabb. p. 419), the Fatum in which the Chaldeans believed. Regarding פּתגּם see under Dan 3:16. Here the fundamental meaning, the message, that which is to happen, can be maintained. The second member is synonymous, and affirms the same thing in another way. The word, the utterance of the holy ones, i.e., the watchers (see under Dan 4:13), is שׁאלתּא, the matter. The meaning lying in the etymon, request or question, is not here suitable, but only the derivative meaning, matter as the object of the request or inquiry. The thing meant is that which is decided regarding the tree, that it should be cut down, etc. This is so clear, that a pronoun referring to it appears superfluous. דּי דּברת עד, till the matter that ... to the end that; not = דּי עד, Dan 4:25, because here no defining of time goes before. The changing of עד into על (Hitz.) is unnecessary and arbitrary. That the living may know, etc. The expression is general, because it is not yet said who is to be understood by the tree which should be cut down. This general expression is in reality correct; for the king comes by experience to this knowledge, and so all will attain to it who consider this. The two last passages of Dan 4:14 express more fully how the Most High manifests His supremacy over the kingdom of men. The Kethiv עליה is shortened from עליהא, and in the Keri is yet further shortened by the rejection of the ;י cf. Dan 5:21; Dan 7:4., etc.

John Gill Bible Commentary

This matter is by the decree of the watchers,.... That is, the cutting down the tree, and what is signified by it, was with the advice, consent, and approbation of the watchers, by whom is generally understood angels; not that they were the authors of this decree, but approvers of it; and were ready, not only to subscribe it, but to execute it; it being against a wicked man, and an oppressor of the Lord's people: they are represented as assessors with God; called into a consultation with him; alluding to the manner of kings and princes, who have their privy council, whom they advise with on occasion; though, properly speaking, nothing of this nature is to be attributed to God, only after the manner of men; see Kg1 22:19. and the demand by the word of the Holy Ones; the same as before, in other words; watchers and Holy Ones being the same, the holy angels; See Gill on Dan 4:13, and the decree and the demand the same; or the request (o), or petition; which shows what concern they had in the decree; they only requested it might pass, or be carried into execution; though some understand this of saints on earth, who, in their prayers and supplications, requested for the judgments of God to come down upon this proud monarch: though, after all, it may be best to interpret the whole of the three Persons in the Godhead, who are perfectly pure and holy, essentially and inderivatively; and may be called watchers, because they watch over the good, to bring it upon the Lord's people; and over the evil, to bring it upon their enemies: and to them well agree the decree and the demand; and the rather this may be thought to be the true sense, since this decree is called the decree of the most High, Dan 4:24, and who is expressed in the next clause: to the intent that the living may know that the most High ruleth in the kingdom of men; though men have kingdoms on earth, and multitudes subject to them, yet they are not absolute sovereigns; there is a God that is higher than they, at whose control they are, and does whatsoever he pleases in their kingdoms, of which the event signified in this dream was a proof; and would be brought about on purpose to make it appear that those that live on earth (for, as for the dead, they know nothing what is done on it), both princes and people, might be sufficiently convinced of the truth of it: and giveth it to whomsoever he will; that is, the kingdom; he takes it from one, and gives it to another; pulls down one, and sets up another, as he pleases; see Dan 2:21, and setteth up over it the basest of men; or, "the lowest of men" (p); men of the meanest and lowest rank and condition of life, as David was taken from the sheepfold, and made king of Israel; perhaps respect is had to Nebuchadnezzar himself; not to his person, as Saadiah, who says he was short, and low of stature; but to his llater state and condition, when he was taken from among the beasts of the field, and restored to his throne and kingdom. (o) "petitio", Pagninus, Montanus; "postulatio", Munster; "hoc postulatum", Junius & Tremellius; "petitio haec", Piscator. (p) "humliem hominum". Montanus, Grotius; "humilem inter homines", Pagninus; "humilem virorum", Michaelis; "humillimum hominum", Cocceius.