Daniel 4:23 (KJV), ‘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,…"
Daniel 4:17 (KJV), ‘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.’
Deuteronomy 33:2, ‘He said, "The LORD came from Sinai, And dawned on them from Seir; He shone forth from Mount Paran, And He came from the midst of ten thousand holy ones; At His right hand there was flashing lightning for them.’
Psalm 89:7, ‘A God greatly feared in the council of the holy ones, And awesome above all those who are around Him?’
DEFINING THE WATCHERS
Yahweh is the supreme Elohim, but beneath Him, serving Him and with Him are magistrates if you will - a council of Elohim (gods).
WATCHERS ARE NOT NEPHILIM
|Other Names for the Nephilim & Nephilim-based Tribes:|
|As the Nephilim spread across the landscape, interbreeding with various people groups, these Nephilim-based tribes acquired various names in various parts of the world. A few of the known names were:|
|Emim which means “Terrors”|
The Emim was the Moabite name for one of the tribes of Rephaim. They are described in Deuteronomy chapter 2 as having been a powerful people, populous and having a successful kingdom. They were defeated by the Moabites, who occupied their land. The Emim are also mentioned in Genesis 14:5 and according to Rashi, the name is translated as "the dreaded ones" (Hertz 1936).
"The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakim"(Deuteronomy 2:10-11).
|Repha'im which means “Weakeners”|
"Rephaim" are an ancient "race" of giants in Iron Age Israel, or the places where these individuals were thought to have lived: see Gen. 14:5, 15:20; Deut. 2:10-1,20, 3:11,13; Josh. 12:4, 13:12, 15:8, 17:15, 18:16; 2Sam. 5:11,22, 23:13; 1Chr. 11:15, 14:9, 20:4.
|Gibborim which means “Giant Heroes”|
Gibborim is a Hebrew word that can be translated "mightiest" which is an intensive for gabar that can be translated "mighty". In Genesis 6:4, this passage describes the Nephilim as mighty (gibborim).
|Zamzummim which means “Acheivers”|
The Zamzummim were a race of giants in Hebrew mentioned in the Hebrew Bible. They are described as having been a powerful people, populous and having a successful kingdom. They were defeated in the War of the Kings along with other Biblical giants such as the Rephaim, the Emim and the Horim. Sometimes the Zamzummim are referred to as Zumim. "Zamzummim" (used by the Ammonites) comes from a Hebrew word which literally translates into "Buzzers", or "the people whose speech sounds like buzzing." In Arabic the word zamzamah translates as a "distant, unclear sound". The area of Moab at Ar, (the region East of the Jordan) before the time of Moses, was also considered the land of the Rephaites. However, the Ammonites referred to them as the Zamzummites. The Zamzummites were a numerous and powerful race that was destroyed by God (Deuteronomy 2:18-21).
Anakim which means either “long-necked” or “wearers of necklaces”
Anakim (or Anakites) are the descendants of Anak, and dwelt in the south of Canaan, in the neighbourhood of Hebron. In the days of Abraham, they inhabited the region afterwards known as Edom and Moab, east of the Jordan river. They are mentioned during the report of the spies about the inhabitants of the land of Canaan. The book of Joshua states that Joshua finally expelled them from the land, except for a remnant that found refuge in the cities of Gaza, Gath, and Ashdod. The Philistine giant Goliath, whom David later encountered, was supposedly a descendant of the Anakim (see Numbers 13:32–33).
Some scholars identify the Perizzites with the Horim giants. They lived in the vicinity of Shechem. A large clan of the Rephaim occupied the territory just north of them. The children of Joseph apparently took Moses' advice and destroyed or drove out all these giants, for afterward they occupied that land. And, indeed, it was not taken until some four centuries later, in the time of David. When Joshua attacked it, some Horim giants supposedly lived among the Jebusites.
In Biblical historical texts, the Amorites are most frequently mentioned in connection with the Nephilim and the Nephilim-based tribes. Sayce, among other historians, have uncovered historical references to the Amorite-based Nephilim as being of light complexion, being blue-eyed, and possessing dolichocephalic traits (aka: "long-headed").
Daniel 8:13-19 (Complete Jewish Bible)
13) Then I heard a holy one speaking, and another holy one said to the speaker, “How long will the events of the vision last, this vision concerning the regular offering and the transgression which is so appalling, that allows the sanctuary and the army to be trampled underfoot?” 14 The first said to me, “Two thousand three hundred evenings and mornings, after which the sanctuary will be restored to its rightful state.”
15) After I, Dani’el, had seen the vision and was trying to understand it, suddenly there stood in front of me someone who appeared to be a man. 16) I heard a human voice calling from between the banks of the Ulai, “Gavri’el, make this man understand the vision!” 17) He came up to where I was standing, and his approach so terrified me that I fell on my face. But he said to me, “Human being! Understand that the vision refers to the time of the end.” 18) As he was speaking with me, I fell into a deep sleep, with my face toward the ground; but he touched me, set me on my feet, 19) and said, “I am going to explain to you what will happen at the end of the period of fury, because [the vision] has to do with the time at the end.'
The King James translation uses the word ‘saint(s)’, but in the ancient Greek Septuagint the phrase is ‘holy ones’. The Complete Jewish Bible and Hebrew translation reads holy ones as well.
Notice in verse 13 that the Prophet Daniel heard ‘holy ones’ speaking. In verse 15, a holy one instructs the messenger Gabriel (who looked like an ordinary man) to make the vision known to Daniel.
In the Jamison-Fausset Brown Bible Commentary an explanation of watchers is provided.
13. 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], (Ps 103:20, 21). Compare as to their watchfulness, Revelation 4:8, "full of eyes within they rest not day and night."
Also they watch good men committed to their charge (Ps 34:7; Heb 1:14); and watch over the evil to record their sins, and at God's bidding at last punish them (Jere. 4:16, 17), "watchers" applied to human instruments of God's vengeance. As to God (Dan. 9:14; Job 7:12; 14:16; Jere. 44:27). In a good sense (Gen. 31:49; Jere. 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; 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).
Here is a YouTube video clip on some of the demonic work that fallen watchers have committed against mankind. I posted this video not for mere fascination or amusement, but to show proof that what scripture declares in Genesis chapter six about ‘sons of God’ having sexual relations with mortal women – is true.
HA-SATAN IN THE HEBREW APOCRYPHA
The 2nd Book of Enoch, also called the Slavonic Book of Enoch, contains references to a Watcher Grigori called Satanael.
The text describes Satanael as being the prince of the Grigori who was cast out of heaven. According to the text, he who knew the difference between what was "righteous" and "sinful".
A similar story is found in the book of 1 Enoch; however, in that book, the leader of the Grigori is called Semjâzâ.
In the apocryphal literature, Satan rules over a host of watchers. Mastema (another name for Satan), persuades God (so he thinks) to test Abraham through the sacrifice of Isaac, is identical with Satan in both name and nature.
The Second Book of Enoch can be divided in four sections:
1) In the first section (chapters 1-21) Enoch, when already at the age of 365, is taken by two angels and made pass through the seven heavens, one by one. The first heaven is found to be the place where the angels control atmospheric phenomena. In the second heaven he finds the prison for the rebel angels. In the third heaven he finds both paradise (as in 2 Cor 12:2) and hell for the men. The fourth heaven is the place of movements of the sun and of the moon which are described in detail. In the fifth heaven Enoch finds some Grigori (a group of fallen angels called Watchers who mated with women) that are grieved and he persuades them to resume their liturgical service. In the sixth heaven he finds the angels in charge of governing the cosmos and peoples.
2) In the second section (chapters 22-37) Enoch, now guided by Gabriel, is allowed to enter in the seventh heaven where he sees the Lord face to face. Afterwards he is anointed by Michael and becomes similar in appearance to the angels. The Lord asks the angel Vereviel to dictate to Enoch 360 books containing all that is knowable. Later, the Lord himself tells to Enoch the secrets of the creation up to the flood, which are unknown even to the angels. Enoch is finally sent back on the earth for thirty days.
3) The third section (chapters 38-68) is a list of doctrinal and ethical instructions given by Enoch to his sons: the main moral principle is the love for all the living beings (similar to the ethics found in the Testaments of the Twelve Patriarchs), particularly noticeable is the lack of interest for the sin of fornication and not once is the Law of Moses referred to; Enoch teaches the uselessness of intercessions. At the end of the thirty days Enoch is taken into the heaven forever.
4) The last section (sometimes referred to as the Exaltation of Melchizedek) outlines the priestly succession of Enoch. Enoch's son, Methuselah is asked by the people to act as priest but this solution is seen as temporary. Also temporary is the priesthood of Nir, grandson of Methuselah. Afterwards is narrated the miraculous birth of Melchizedek and his new priesthood (see Melchizedek in the Second Book of Enoch for a short summary). In manuscript B and in the long versions this section ends with a short narrative of the Deluge.