TRV
Translation
King James Version
And it shall come to pass at that day, saith the LORD, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder.
Complete Jewish Bible
"When that day comes," says ADONAI, "the king's heart will fail him, likewise the princes'; the cohanim will be appalled and the prophets stupefied."
Berean Standard Bible
“In that day,” declares the LORD, “the king and officials will lose their courage. The priests will tremble in fear, and the prophets will be astounded.”
American Standard Version
And it shall come to pass at that day, saith Jehovah, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder.
World English Bible Messianic
“It shall happen at that day,” says the LORD, “that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder.”
Geneva Bible (1599)
And in that day, saith the Lord, the heart of the King shall perish, and the heart of the princes and the Priestes shall be astonished, and the Prophets shall wonder.
Young's Literal Translation
And it hath come to pass, in that day, An affirmation of Jehovah: `Perish doth the heart of the king, And the heart of the princes, And astonished have been the priests, And the prophets do wonder.'
In the KJVVerse 19,037 of 31,102
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Commentary on Jeremiah 4 verses 5–18
5 ¶ Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities.
6 Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction.
7 The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant.
8 For this gird you with sackcloth, lament and howl: for the fierce anger of the LORD is not turned back from us.
9 And it shall come to pass at that day, saith the LORD, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder.
10 Then said I, Ah, Lord GOD! surely thou hast greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword reacheth unto the soul.
11 At that time shall it be said to this people and to Jerusalem, A dry wind of the high places in the wilderness toward the daughter of my people, not to fan, nor to cleanse,
12 Even a full wind from those places shall come unto me: now also will I give sentence against them.
13 Behold, he shall come up as clouds, and his chariots shall be as a whirlwind: his horses are swifter than eagles. Woe unto us! for we are spoiled.
14 O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee?
15 For a voice declareth from Dan, and publisheth affliction from mount Ephraim.
16 Make ye mention to the nations; behold, publish against Jerusalem, that watchers come from a far country, and give out their voice against the cities of Judah.
17 As keepers of a field, are they against her round about; because she hath been rebellious against me, saith the LORD.
18 Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thine heart.
God's usual method is to warn before he wounds. In these verses, accordingly, God gives notice to the Jews of the general desolation that would shortly be brought upon them by a foreign invasion. This must be declared and published in all the cities of Judah and streets of Jerusalem, that all might hear and fear, and by this loud alarm be either brought to repentance or left inexcusable. The prediction of this calamity is here given very largely, and in lively expressions, which one would think should have awakened and affected the most stupid. Observe,
I. The war proclaimed, and general notice given of the advance of the enemy. It is published now, some years before, by the prophet; but, since this will be slighted, it shall be published after another manner when the judgment is actually breaking in, Jer 4:5, Jer 4:6. The trumpet must be blown, the standard must be set up, a summons must be issued out to the people to gather together and to draw towards Zion, either to guard it or expecting to be guarded by it. There must be a general rendezvous. The militia must be raised and all the forces mustered. Those that are able men, and fit for service, must go into the defenced cities, to garrison them; those that are weak, and would lessen their provisions, but not increase their strength, must retire, and not stay.
II. An express arrived with intelligence of the approach of the king of Babylon and his army. It is an evil that God will bring from the north (as he had said, Jer 1:15), even a great destruction, beyond all that had yet come upon the nation of the Jews. The enemy is here compared, 1. To a lion that comes up from his thicket, when he is hungry, to seek his prey, Jer 4:7. The helpless beasts are so terrified with his roaring (as some report) that they cannot flee from him, and so become an easy prey to him. Nebuchadnezzar is this roaring tearing lion, the destroyer of the nations, that has laid many countries waste, and now is on his way in full speed towards the land of Judah. The destroyer of the Gentiles shall be the destroyer of the Jews too, when they have by their idolatry made themselves like the Gentiles. "He has gone forth from his place, from Babylon, or the place of the rendezvous of his army, on purpose against this land; that is the prey he has now his eye upon, not to plunder it only, but to make it desolate, and herein he shall succeed to such a degree that the cities shall be laid waste, without inhabitants, shall be overgrown with grass as a field;" so some read it. 2. To a drying blasting wind (Jer 4:11), a parching scorching wind, which spoils the fruits of the earth and withers them, not a wind which brings rain, but such as comes out of the north, which drives away rain (Pro 25:23), but brings something worse instead of it; such shall this evil out of the north be to this people, a black freezing wind, which they can neither fence against nor flee from, but, wherever they go, it shall surround and pursue them; and they cannot see it before it comes, but, when it comes, they shall feel it. It is a wind of the high places in the wilderness, or plain, that beats upon the tops of the hills or that carries all before it in the plain, where there is no shelter, but the ground is all champaign. It shall come in its full force towards the daughters of my people, that have been brought up so tenderly and delicately that they could not endure to have the wind blow upon them. Now this fierce wind shall come against them, not to fan, nor cleanse them, not such a gentle wind as is used in winnowing corn, but a full wind (Jer 4:12), a strong and violent wind, blowing full upon them. This shall come to me, or rather for me; it shall come with commission from God and shall accomplish that for which he sends it; for this, as other stormy winds, fulfills his word. 3. To clouds and whirlwinds for swiftness, Jer 4:13. The Chaldean army shall come up as clouds driven with the wind, so thick shall they stand, so fast shall they march, and it shall be to no purpose to offer to stop them or make head against them, any more than to arrest a cloud or give check to a whirlwind. The horses are swifter than eagles when they fly upon their prey; it is in vain to think either of opposing them or of outrunning them. 4. To watchers and the keepers of a field, Jer 4:15-17. The voice declares from Dan, a city which lay furthest north of all the cities of Canaan, and therefore received the first tidings of this evil from the north and hastened it to Mount Ephrain, that part of the land of Israel which lay next to Judea; they received the news of the affliction and transmitted it to Jerusalem. Ill news flies apace; and an impenitent people, that hates to be reformed, can expect no other that ill news. Now, what is the news? "Tell the nations, those mixed nations that now inhabit the cities of the ten tribes, mention it to them, that they may provide for their own safety; but publish it against Jerusalem, that is the place aimed at, the game shot at, let them know that watchers have come from a far country, that is, soldiers, that will watch all opportunities to do mischief." Private soldiers we call private sentinels, or watchmen. "They are coming in full career, and give out their voice against the cities of Judah; they design to invest them, to make themselves masters of them, and to attack them with loud shouts, as sure of victory. As keepers of a field surround it, to keep all out from it, so shall they surround the cities of Judah, to keep all in them, till they be constrained to surrender at discretion; they are against her round about, compassing her in on every side." See Luk 19:43. As formerly the good angels, those watchers, and holy ones, were like keepers of a field to Jerusalem, watching about it, that nothing might go in to its prejudice, so now their enemies were as watchers and keepers of a field, surrounding it that nothing might go in to its relief and succour.
III. The lamentable cause of this judgment. How is it that Judah and Jerusalem come to be thus abandoned to ruin? See how it came to this. 1. They sinned against God; it was all owing to themselves: She has been rebellious against me, saith the Lord, Jer 4:17. Their enemies surrounded them as keepers of a field, because they had taken up arms against their rightful Lord and sovereign, and were to be seized as rebels. The Chaldeans were breaking in upon them, and it was sin that opened the gap at which they entered: Thy way and thy doings have procured these things unto thee (Jer 4:18), thy evil way and thy doings that have not been good. It was not a false step or two that did them this mischief, but their way and course of living were bad. Note, Sin is the procuring cause of all our troubles. Those that go on in sin while they are endeavouring to ward off mischiefs with one hand are at the same time pulling them upon their own heads with the other. 2. God was angry with them for their sin. It is the fierce anger of the Lord that makes the army of the Chaldeans thus fierce, thus furious; that is kindled against us, and is not turned back from us, Jer 4:8. Note, In men's anger against us, and the violence of that, we must see and own God's anger and the power of that. If that were turned back from us, our enemies could not come forward against us. 3. In his just and holy anger he condemned them to this dreadful punishment: Now also will I give sentence against them, Jer 4:12. The execution was done, not in a heat, but in pursuance of a sentence solemnly passed, according to equity, and upon mature deliberation. Some read it, Now will I do execution upon them, according to the doom formerly passed; and we are sure that the judgment of God is according to the truth, and the execution of that judgment.
IV. The lamentable effects of this judgment, upon the first alarm given of it. 1. The people that should fight shall quite despair and shall not have a heart to make the least stand against the enemy (Jer 4:8): "For this gird yourself with sackcloth, lament and howl," that is, "you will do so. When the cry is made through the kingdom, Arm, arm! all will be seized with a consternation, and all put into confusion. Instead of girding on the sword, they will gird on the sackcloth; instead of animating one another to a vigorous resistance, they will lament and howl, and so dishearten one another. While the enemy is yet at a distance they will give up all for gone, and cry, Woe unto us! for we are spoiled, Jer 4:13. We are all undone, the spoilers will certainly carry the day, and it is in vain to make head against them." Judah and Jerusalem had been famed for valiant men; but see what is the effect of sin: by depriving men of their confidence towards God, it deprives them of their courage towards men. 2. Their great men, who should contrive for the public safety, shall be at their wits' end (Jer 4:9): At that day the heart of the king shall perish, both his wisdom and his courage. Despairing of success, he shall have no spirit to do any thing, and, if he had, he will not know what to do. His princes and privy-counselors, who should animate and advise him, shall be as much at a loss and as much in despair as he. See how easily, how effectually, God can bring ruin upon a people that are doomed to it, merely by dispiriting them, taking away the heart of the chief of them (Job 12:20, Job 12:24), cutting off the spirit of princes, Psa 76:12. The business of the priests was to encourage the people in the time of war; they were to say to the people, Fear not, and let not your hearts faint, Deu 20:2, Deu 20:3. They were to blow the trumpets, for an assurance to them that in the day of battle they should be remembered before the Lord their God, Num 10:9. But now the priests themselves shall be astonished, and shall have no heart themselves to do their office, and therefore shall not be likely to put spirit into the people. The prophets too, the false prophets, who had cried peace to them, shall be put into the greatest amazement imaginable, seeing their own guilty blood ready to be shed by that sword which they had often told the people there was no danger of. Note, God's judgments come with the greatest terror upon those that have been most secure. Our Saviour foretels that at the last destruction of Jerusalem men's hearts should fail them for fear, Luk 21:26. And it is common for those who have cheated and flattered people into a carnal security not only to fail them, but to discourage them, when the trouble comes.
V. The prophet's complaint of the people's being deceived, Jer 4:10. It is expressed strangely, as we read it: Ah! Lord God, surely thou hast greatly deceived this people, saying, You shall have peace. We are sure that God deceives none. Let no man say, when he is tempted or deluded, that God has tempted or deluded him. But, 1. The people deceived themselves with the promises that God had made in general of his favour to that nation, and the many peculiar privileges with which they were dignified, building upon them, though they took no care to perform the conditions on which the accomplishment of those promises and the continuance of those privileges did depend; and they had no regard to the threatenings which in the law were set over-against those promises. Thus they cheated themselves and then wickedly complained that God had cheated them. 2. The false prophets deceived them with promises of peace, which they made them in God's name. Jer 23:17; Jer 27:9. If God had sent them, he had indeed greatly deceived the people, but he had not. It was the people's fault that they gave them credit; and here also they deceived themselves. 3. God had permitted the false prophets to deceive, and the people to be deceived by them, giving both up to strong delusions, to punish them for not receiving the truth in the love of it. Herein the Lord was righteous; but the prophet complains of it as the sorest judgment of all, for by this means they had been hardened in their sins. 4. It may be read with an interrogation, "Hast thou indeed thus deceived this people? It is plain that they are greatly deceived, for they expect peace, whereas the sword reaches unto the soul; that is, it is a killing sword, abundance of lives are lost, and more likely to be." Now, was it God that deceived them? No, he had often given them warning of judgments in general and of this in particular; but their own prophets deceive them, and cry peace to those to whom the God of heaven does not speak peace. It is a pitiable thing, and that which every good man greatly laments, to see people flattered into their own ruin, and promising themselves peace when war is at the door; and this we should complain of to God, who alone can prevent such a fatal delusion.
VI. The prophet's endeavour to undeceive them. When the prophets they loved and caressed dealt falsely with them, he whom they hated and persecuted dealt faithfully. 1. He shows them their wound. They were loth to see it, very loth to have it searched into; but, if they will allow themselves the liberty of a free thought, they might discover their punishment in their sin (Jer 4:18): "This is thy wickedness because it is bitter. Now thou seest that it is a bitter thing to depart from God, and will certainly be bitterness in the latter end, Jer 2:19. It produces bitter effects, and grief that reaches unto the heart, touches to the quick, and in the most tender part; the sword reaches to the soul," Jer 4:10. God can make trouble reach the heart even of those that would lay nothing to heart. "And by this thou mayest see what is thy wickedness, that it is a bitter thing, a root of bitterness, that bears gall and wormwood, and that it has reached to the heart; it is the corruption of the soul, of the imagination of the thought of the heart." If the heart were not polluted with sin, it would not be disturbed and disquieted as it is with trouble. 2. He shows them the cure, Jer 4:14. "Since thy wickedness reaches to the heart, there the application must be made. O Jerusalem! wash thy heart from wickedness, that thou mayest be saved." By Jerusalem he means each one of the inhabitants of Jerusalem; for every man has a heart of his own to take care of, and it is personal reformation that must help the public. Every one must return from his own evil way, and, in order to that, cleanse his own evil heart. "And let the heart of the city too be purified, not the suburbs only, the outskirts of it." The vitals of a state must be amended by the reformation of those that have the commanding influence upon it. Note, (1.) Reformation is absolutely necessary to salvation. There is no other way of preventing judgments, or turning them away when we are threatened with them, but taking away the sin by which we have procured them to ourselves. (2.) No reformation is saving but that which reaches the heart. There is heart-wickedness that is defiling to the soul, from which we must wash ourselves. By repentance and faith we must wash our hearts from the guilt we have contracted by spiritual wickedness, by those sins which begin and end in the heart and go no further; and by mortification and watchfulness we must suppress and prevent this heart-wickedness for the future. The tree must be made good, else the fruit will not. Jerusalem was all overspread with the leprosy of sin. Now as the physicians agree with respect to the body when afflicted with leprosy that external applications will do no good, unless physic be taken inwardly to carry off the humours that lurk there and to change the mass of the blood, so it is with the soul, so it is with the state: there will be no effectual reformation of the manners without a reformation of the mind; the mistakes there must be rectified, the corruptions there must be mortified, and the evil dispositions there changed. "Though thou art Jerusalem, called a holy city, that will not save thee, unless thou wash thy heart from wickedness." In the latter part of the verse he reasons with them: How long shall thy vain thoughts lodge within thee? He complains here [1.] Of the delays of their reformation: "How long shall that filthy heart of thine continue unwashed? When shall it once be?" Note, The God of heaven thinks the time long that his room is usurped, and his interest opposed, in our souls, Jer 13:27. [2.] Of the root of their corruption, the vain thoughts that lodged within them and defiled their hearts, from which they must wash their hearts. Thoughts of iniquity or mischief, these are the evil thoughts that are the spawn of the evil heart, from which all other wickedness is produced, Mat 15:19. These are our own, the conceptions of our own lusts (Jam 1:15), and they are the most dangerous when they lodge within us, when they are admitted and entertained as guests, and are suffered to continue. Some read it thoughts of affliction, such thoughts as will bring nothing but affliction and misery. Some by the vain thoughts here understand all those frivolous pleas and excuses with which they turned off the reproofs and calls of the word and rendered them ineffectual, and bolstered themselves up in their wickedness. Wash thy heart from wickedness, and think not to say, We are not polluted (Mat 2:23), or, "We are Jerusalem; we have Abraham to our father," Mat 3:8, Mat 3:9.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–18. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 9.) And it shall be on that day, says the Lord: the heart of the king shall perish, and the heart of the princes, and the priests shall be amazed, and the prophets shall be confounded. While the Church of the Lord is being devastated by the plunderer, and the anger of the Lord remains against us, all help will be useless. The heart of the king, whose heart should be in the hand of God, will perish, and the hearts of the princes, who were thought to be wise. For God has made the wisdom of the world foolish, because through it they did not know God (1 Corinthians 1). Even the priests themselves, who were supposed to teach the law of the Lord and defend their subjects from the fury of the lion, will be infatuated with a certain stupor. For the Septuagint translated it as 'stupor', expressing a loss of mind. And the prophets will be dismayed, or, as Aquila translated the Hebrew word 'Iethmau', they will be insane. For who would not go mad, who would not lose heart, when they see their princes, kings, priests, and prophets being devoured by the lion?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 4:9 presents a stark and chilling prophecy, depicting the utter collapse of Judah's highest echelons—the king, princes, priests, and prophets—on the day of the Lord's impending judgment. This verse, embedded within Jeremiah's vivid pronouncements of a devastating northern invasion, powerfully underscores the profound despair, paralysis, and spiritual bankruptcy that would grip the nation's leadership. It highlights the futility of human authority and spiritual guidance when confronted with the overwhelming reality of divine wrath, leaving these figures stunned, bewildered, and utterly incapacitated by their own unheeded rebellion and persistent sin.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 4:9 employs several potent Literary Devices to convey its message of impending doom and the profound despair gripping Judah's leadership. The most prominent is Parallelism, specifically a form of synonymous or climactic parallelism, where the fate of the king and princes ("heart... shall perish") is mirrored and intensified by the priests ("shall be astonished") and prophets ("shall wonder"). This structure emphasizes the comprehensive nature of the judgment, affecting all levels of leadership from political to spiritual. The use of Metonymy is evident in "the heart of the king" and "the heart of the princes," where "heart" stands for their entire inner being—their courage, resolve, intellect, and capacity for leadership. The strong, evocative verbs—"perish," "astonished," "wonder"—create a vivid and palpable sense of emotional and psychological collapse, contributing to a powerful Hyperbole that underscores the overwhelming and incapacitating nature of the divine judgment. This vivid imagery contributes to the overall Tone of lament, despair, and divine certainty that characterizes much of Jeremiah's prophecy. Furthermore, the verse exhibits a profound Irony, as those who were supposed to provide guidance, stability, and spiritual insight—the king, princes, priests, and prophets—are themselves depicted as utterly lost, bewildered, and paralyzed, highlighting the futility of human institutions and wisdom when God's righteous judgment is unleashed against a rebellious people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 4:9 profoundly illustrates the theological principle that divine judgment spares no one, especially those in positions of leadership who have failed in their God-given responsibilities. It reveals that human wisdom, political power, and even religious authority are utterly impotent when confronted with the righteous wrath of God against persistent sin and covenant unfaithfulness. The despair and paralysis of Judah's leaders serve as a stark reminder that true security and guidance come only from faithful adherence to the Lord, not from human institutions, false assurances, or self-reliance. This verse underscores God's absolute sovereignty over all nations and His unwavering commitment to justice, even when it involves the painful dismantling of a rebellious society. It teaches that when a people, led by their appointed figures, repeatedly reject God's warnings, the consequence is not merely external devastation but an internal collapse of courage, wisdom, and spiritual discernment.
REFLECTION AND APPLICATION
Jeremiah 4:9 serves as a timeless and sobering warning for all generations, particularly concerning the accountability of leadership and the profound consequences of spiritual complacency and unfaithfulness. In our contemporary world, whether in government, business, education, or the church, leaders bear immense responsibility for the welfare, direction, and spiritual health of those they influence. This verse challenges us to critically examine if our leaders, or indeed we ourselves, are placing our trust in fleeting human strategies, comforting falsehoods, or superficial religiosity rather than in the unchanging truth and sovereign power of God. When crises arise—be they societal, economic, or spiritual—the true foundation of our hope and security is revealed. If our confidence is misplaced, the "heart" can indeed "perish," leading to despair, paralysis, and an inability to respond effectively. This passage calls us to a radical re-evaluation of where our ultimate trust lies, urging us to seek genuine repentance, to cultivate spiritual discernment, and to rely solely on God's wisdom and guidance, recognizing that His word, whether of blessing or judgment, will always come to pass. It implores us to ensure that our leaders, and we ourselves, are anchored in divine truth, lest we too find ourselves astonished and wondering in the face of overwhelming challenges.
Questions for Reflection
FAQ
What does "the heart of the king shall perish" truly mean in this context?
Answer: In Jeremiah 4:9, "the heart of the king shall perish" (Hebrew: lêb for heart, ʼâbad for perish) signifies a complete and utter collapse of courage, resolve, wisdom, and the capacity for effective leadership. It doesn't necessarily mean physical death, but rather a profound psychological and spiritual incapacitation. The king and princes, who were expected to be strong and decisive figures, would be so overwhelmed by the impending judgment and invasion that their inner strength and ability to govern would utterly fail, leaving them paralyzed by fear and despair. This highlights the futility and fragility of human power and wisdom when confronted with the righteous judgment of God.
Why are all these different types of leaders (king, princes, priests, prophets) specifically mentioned?
Answer: The specific mention of the king, princes, priests, and prophets underscores the comprehensive and pervasive nature of the impending judgment, as well as the widespread failure of leadership across all societal strata in Judah. The king and princes represented the political and governmental authority, responsible for national security and administration. The priests were the religious mediators and instructors of the Law, responsible for maintaining covenant fidelity and temple worship. The prophets were supposed to be God's direct spokespersons, guiding the nation with divine revelation. By listing all four, Jeremiah emphasizes that no part of the established leadership—neither political nor spiritual—would be exempt from the devastating consequences of the nation's rebellion against God. It signifies a total breakdown of the societal structure and a complete absence of reliable guidance in the face of overwhelming catastrophe, as the very people meant to lead would be lost themselves. This comprehensive failure of leadership is a recurring theme in Jeremiah, highlighting the nation's deep spiritual sickness and its rejection of God's ways, as seen when the Lord laments that His own people have forgotten Him, and their leaders have not inquired of Him (Jeremiah 2:8).
CHRIST-CENTERED FULFILLMENT
Jeremiah 4:9, with its bleak portrayal of failing human leadership and the ensuing despair, powerfully foreshadows the profound need for a perfect and unfailing leader, a role ultimately and gloriously fulfilled in Jesus Christ. The Old Testament kings, princes, priests, and prophets, despite their divinely appointed roles, were fallible, limited, and ultimately succumbed to the despair and judgment brought about by sin. Their hearts perished, they were astonished, and they wondered, demonstrating the inherent inadequacy of human institutions and fallen humanity to withstand the full weight of God's righteous wrath or to provide lasting salvation. In stark contrast, Jesus Christ stands as the perfect and eternal King whose heart never perishes, but who courageously faced the cross, conquering sin and death through unwavering obedience (Philippians 2:8). He is the ultimate High Priest who, unlike the astonished priests of Judah who could not mediate effectively, offered Himself as the perfect, once-for-all sacrifice, interceding for His people without bewilderment or failure, always able to save those who draw near to God through Him (Hebrews 4:14-16 and Hebrews 7:25). And He is the true Prophet, the very Word of God incarnate, who never wondered or was confused, but spoke with ultimate authority and clarity, perfectly revealing the Father and the way to life (John 1:1-3 and John 14:6). Where Judah's leaders failed and were consumed by despair, Christ, through His unwavering obedience, atoning work, and resurrection, provides the only true hope, stability, and salvation, establishing an eternal kingdom that will never perish or be destroyed (Daniel 7:13-14).