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Daniel Chapter
Ten
New King James Version (NKJV)
INTRODUCTION TO DANIEL 10
This
chapter is an introduction to the prophecies contained in the two following
chapters; and begins with an account of Daniel's mourning and fasting
preparatory to the vision he had
Daniel 10:1
and of
the appearance of Christ to him
with the time and place of it; who is
described by his clothing
and the several parts of his body
which were very glorious
he appearing in a human form
Daniel 10:4
then
follows an account of the effects it had upon him
Daniel 10:7
and of
what encouragement and strength he received from him
by words and touches
to
listen to what he said; and to expect a discovery and an understanding of
things of moment and importance
which should be in future times
Daniel 10:10.
Daniel 10:1 In the third
year of Cyrus king of Persia a message was revealed to Daniel
whose name was
called Belteshazzar. The message was true
but the appointed time was
long;[a] and he
understood the message
and had understanding of the vision.
YLT 1In the third year of Cyrus
king of Persia
a thing is revealed to Daniel
whose name is called
Belteshazzar
and the thing [is] true
and the warfare [is] great: and he hath
understood the thing
and hath understanding about the appearance.
In the third year of Cyrus king of Persia
.... Not of
his being king of Persia only
but of the Medopersian empire
after he had
subdued the Babylonian empire
and annexed it to his dominions; and this is not
to be reckoned from the time of his taking Babylon
and putting the government
of it into the hands of his uncle Darius
with whom he jointly reigned; but
from the time of his uncle's death
when he was sole monarch of the whole
empire: he reigned thirty years
as CiceroF20De Divinatione
l. 1.
from a Persian writer
relates; which is to be reckoned from the time of his
being appointed by his uncle commander-in-chief of the Persian and Median
armies; for from his taking of Babylon to his death were but nine years; and so
many years the canon of Ptolemy assigns to his reign
taking in the two years
he reigned with his uncle; for from his being sole monarch
after the death of
Cyaxares
or Darius the Mede his uncle
were but seven years; which
according
to XenophonF21Cyropaedia
l. 8. c. 45.
is the whole of his reign
who reckons it from thence; and it was in the third of these that Daniel had
the visions contained in this and the two following chapters; which
according
to Bishop UsherF23Annales Vet. Test. A. M. 3470.
and Dean PrideauxF24Connexion
&c. par. 1. p. 161
162.
was in the year of the world 3470 A.M. and 534
B.C. Mr. BedfordF25Scripture Chronology
p. 718. places it in the
year 533 B.C.: how long Daniel lived after this is not certain; very probably
he died quickly after
since he must be in a very advanced age; for the third
year of Cyrus being the seventy third of his captivity
as Dean PrideauxF26Ut
supra. (Connexion
&c. par. 1. p. 161
162) observes; and if he was
eighteen years of age
as that learned man thinks is the least that can be
supposed at the time of his carrying into Babylon
he must have been in the
ninety first year of his age at this time; or if he was but fifteen years of
age at that time
which is the opinion of Aben Ezra on Daniel 1:4
he must
be in the third year of Cyrus eighty eight years of age. The Dutch annotators
observe
that Daniel lived in the court of Babylon above seventy seven years
which will carry his age to a greater length still. Jarchi on Daniel 1:21 asserts
Daniel to be the same with Hatach in Esther 4:5 and so
the Targum on that place
who lived in the times of Ahasuerus
supposed to be
Xerxes: now between the third of Cyrus
and the beginning of Xerxes's reign
is
mentioned a space of seventy one years
which
added to the least number eighty
eight before given
will make Daniel now to be one hundred and fifty nine years
old
when Ahasuerus or Xerxes began his reign; which is not only an age unfit
for such business Hatach was employed in; but agrees not with the period in
which Daniel lived
when it was not usual for men to live so long
and must be
exploded as fabulous:
a thing was revealed unto Daniel; a secret
which he
otherwise could never have known; and which was a singular favour to him
and
showed him to be a friend of God
a favourite of his; and this respected the
Persian and Grecian monarchies; the various kings of Egypt and Syria
and what
should befall them; and the times of Antiochus
and the troubles the Jews would
have through him:
(whose name was called Belteshazzar); a name given
him by the prince of the eunuchs; see Daniel 1:7
and the thing was true; was not a false vision
a mere fancy of the brain
an empty conjecture
a delusion of the mind
like
the divination and soothsaying of the Gentiles
but a real thing
that was sure
and certain
and would be fulfilled
and might be depended upon: but the time
appointed was long; ere the whole would be accomplished; for it reached to the
times of Antiochus
three hundred years after this
yea
to the resurrection of
the dead
and the end of all things: or
"a great host"
or
"army"F1וצבא גדול
"et militia magna"
Pagninus
Montanus
Gejerus; "militia seu
belligeratio ingens"
Michaelis. ; a vast appearance of things were
represented to him; not a host of angels
as Saadiah; but a vast number of
facts
like an army of them
and which respected armies and battles; or it may
denote the force
power
and efficacy of the word that was true
which should
not fail
but be certainly fulfilled:
and he understood the thing
and had understanding of the vision; that is
Daniel understood "the word"F2את
הדבר "verbum"
Pagninus
Montanus
Munster.
or words of the prophecy
in which it was expressed; they were clear and
plain
and not obscure
dark
and doubtful; and he had a clear view of each of
the parts of it
of the whole series of things
the connection of facts
and
their dependence on one another
and their certain accomplishment; he saw them
in their order
as they were presented to him in vision and prophecy; and was
not at any loss about the meaning of any part of them
or the words by which they
were signified.
Daniel 10:2 2 In
those days I
Daniel
was mourning three full weeks.
YLT 2`In those days
I
Daniel
have been mourning three weeks of days;
In those days I Daniel was mourning
.... Either on account of
what had been revealed to him in the last vision or prophecy of the seventy
weeks; by which it appeared what wickedness the people of the Jews would be
guilty of in cutting off the Messiah; and what desolations would come upon
their land
city
and temple
for such usage of him: as also because of the
present case of his people; many of them continuing in the country of Babylon
when they had liberty to return to their land: or because of the hinderance the
Jews met with in rebuilding their city and temple
who had returned thither; of
which Daniel had an account
and which caused him to mourn in secret: and so he
continued
three full weeks; or
"three weeks of days"F3שלשה שבעים ימים
"tribus hebdomadibus dierum"
Munster
Calvin
Tigurine version;
"trium hebdomadarum diebus"
V. L. Pagninus
Montanus
so Junius
& Tremellius
Medus. ; so called
to distinguish them from weeks of years
mentioned in the preceding chapter.
Daniel 10:3 3 I
ate no pleasant food
no meat or wine came into my mouth
nor did I anoint
myself at all
till three whole weeks were fulfilled.
YLT 3desirable bread I have not
eaten
and flesh and wine hath not come in unto my mouth
and I have not
anointed myself at all
till the completion of three weeks of days.
I ate no pleasant bread
.... Or
"bread of
desires"F4לחם חמדות
"panem desideriorum"
Pagninus
Montanus; "desiderabilium"
Junius & Tremellius; "desiderabilem"
V. L. Vatablus
Piscator. ;
such as was made of the finest of the wheat
and was eaten in the courts of
princes where Daniel was: according to some Jewish Rabbins in Ben Melech
hot
bread is meant; but in general it means the best of bread
such as had good
qualities to make it desirable; and this Daniel refrained from
while he was
humbling and afflicting himself on this sorrowful occasion
but ate coarse
bread
black and grainy:
neither came flesh nor wine in my mouth; not delicate
meat
as of fish
fowl
deer
and the like
as Saadiah observes; but contented
himself with meaner fare; nor did he drink generous wine
as he had used to do
living in a king's court
and which his old age made necessary for him
since
he could come at it; but he abstained from it
and other lawful pleasures of
nature
the more to give himself up to acts of devotion and contemplation:
neither did I anoint myself at all
until three whole weeks were
fulfilled; which was wont to be frequently done by the Jews
especially at
feasts; and by the Persians every day
among whom he now was; but this he
refrained from
as was usual in times of fasting and humiliation; see Matthew 6:17.
Daniel 10:4 4 Now
on the twenty-fourth day of the first month
as I was by the side of the great
river
that is
the Tigris
[b]
YLT 4`And in the twenty and
fourth day of the first month
I have been by the side of the great river
that
[is] Hiddekel:
And in the four and twentieth day of the first month
.... Of the
third year of Cyrus
as Jacchiades; or rather of the Jewish year
the month Ab
or Nisan
which answers to part of March and April; so that Daniel's fast began
on the third day of the month
and lasted to the twenty fourth
in which time
was the Jewish passover; and by this it seems it was not now kept; and perhaps
in those times was not used to be observed by the Jews in a foreign land:
as I was by the side of the great river
which is Hiddekel; the same with
the Tigris
called by both names from the swiftness and rapidity of its motion
"hiddekel" signifying both sharp and swift; and tigris
in the
Persian language
a dart; see Genesis 2:14. This
is the same river the Targum of Jonathan on Genesis 2:14 calls
Diglath; and is by PlinyF5Nat. Hist. l. 6. c. 27. called Diglito
who observes that it has the name of Tigris from its swiftness; so he says the
Medes call an arrow; likewise CurtiusF6Hist. l. 4. c. 9. takes
notice of the same
and says that it is named Tigris from the celerity with
which it flows; for in the Persian language they call a dart
"tigris": so חד signifies in the Hebrew
language "sharp" or "polished"
as an arrow is; and קל
"swift"
as an arrow flies
and both make
Hiddekel: now this river was near Shushan
where Daniel resided; nay
Benjamin
of TudelaF7Itinerarium
p. 86. says
that the river Hiddekel divides
the city of Shushan
over which is a bridge
on one side of which Jews dwelt
at the time he was there; unless he means that it cuts and divides the province
of Elam in Persia
he had before been speaking of; and so Diodorus SiculusF8Bibliothec.
l. 2. p. 99. says
that both Euphrates and Tigris pass through Media into
Mesopotamia; wherefore it is no wonder to hear of Daniel by the side of the
river Hiddekel or Tigris: here Daniel was
not in vision
but in person
having
others with him
as appears from a following verse; by it he was walking
contemplating
praying
or conversing.
Daniel 10:5 5 I
lifted my eyes and looked
and behold
a certain man clothed in linen
whose
waist was girded with gold of Uphaz!
YLT 5and I lift up mine eyes
and look
and lo
a certain one clothed in linen
and his loins girt with pure
gold of Uphaz
Then I lifted up mine eyes
and looked
.... Being
excited to it
by an object presented
of an unusual appearance
which engaged
his attention
and caused him to look wistly at it:
and
behold a certain man clothed in linen; not Gabriel
but the Son of God
the Messiah; who
though not as yet incarnate
yet was so
in the counsel and purpose of God; had agreed in covenant to be man
was
promised and prophesied of as such; and now appeared in a human form
as he
frequently did before his incarnation
as a pledge of it
and showing his
readiness to assume human nature: he appears here "clothed in linen"
in the habit of a priest; which office he sustains
and executes by the
sacrifice of himself
and by his prevalent intercession; and may denote his
purity and innocence
as well as direct us to his spotless righteousness he is
the author of
which is like fine linen
clean and white
Revelation 19:8
whose loins were girded with fine gold of Uphaz; or of Fez
which is the best gold. Some take it to be the same with the gold of Ophir
often spoken of in Scripture; so the Targum on Jeremiah 10:9
renders Uphaz by Ophir. PtolemyF9Geograph. l. 7. c. 4. makes mention
of a river called Phasis in the island of Taprobane or Zeilan
where BochartF11Phaleg.
l. 2. c. 27. col. 141. seems to think Ophir was
from whence the gold of that
name came; and the same geographerF12Ptolem. Geograph. l. 5. c. 10.
takes notice of a city and river of the same name in Colchis; perhaps the same
with Pison
which encompassed Havilah
where was good gold
Genesis 2:11
and
both StraboF13Geograph. l. 11. p. 343. and PlinyF14Nat.
Hist. l. 33. c. 3. say that much gold was found in that country
and taken out
of rivers there; and was so plentiful
that even chambers were made of gold
Some think that this was an island in India called Paz or Topaz
and might with
the Jews go by all three names
Paz
Topaz
and UphazF15Hiller.
Onomastic. Sacr. c. 8. p. 141. ; however
it is certain
that very fine gold
even the finest gold
is here designed: and the loins of this illustrious
Person being girded with a girdle made of it
as it may be expressive of his
royal dignity
so likewise of his readiness to do any service he was employed
in
as man and Mediator; and especially the great work of man's redemption and
salvation
for the sake of which he would really become man
as he has
as well
as now he appeared as one; see Revelation 1:13
where Christ is said to be "girt with a golden girdle"; and such an
one was this; and which is to be understood
not of his girdle as a King
which
is a girdle of faithfulness and righteousness
Isaiah 11:5
all
his administrations of government being just and true; though such a girdle
well suits him
and his character in the discharge of every office
as well as
his kingly office; nor of his girdle as a Prophet
which is the girdle of
truth
which all his faithful ministers are girt with
Ephesians 6:14
and
he in a more eminent manner
who is full of grace and truth
and by whom both
came
and who is truth itself; but of his girdle as a Priest; for as such is he
here habited
and such a girdle the priests used to wear
even the girdle of
the ephod
made of gold
blue
purple
and fine twined linen
Exodus 28:8
and
this is the girdle of love
which constrained Christ to become the surety and
substitute of his people; to take upon him their nature
and their sins; to
offer himself a sacrifice for them
and to be their advocate with the Father;
and the form and matter of this girdle being round about him
and of gold
may denote
the perfection
duration
and eternity of his love.
Daniel 10:6 6 His
body was like beryl
his face like the appearance of lightning
his eyes
like torches of fire
his arms and feet like burnished bronze in color
and the
sound of his words like the voice of a multitude.
YLT 6and his body as a beryl
and his face as the appearance of lightning
and his eyes as lamps of fire
and
his arms and his feet as the aspect of bright brass
and the voice of his words
as the voice of a multitude.
His body also was like the beryl
.... That is
that part
of it which was not covered with the linen garment
and was seen
was like such
a precious stone
said to be of an azure and sky colour
signifying he was the
Lord from heaven; though
according to its name
it should be of a sea colour
greenish; and so
according to some
the beryl is. Cocceius thinks the sardonyx
is meant
which is of a flesh colour
and so more fit to express the comeliness
of a human body; the beryl
being of a different colour
seems not so apt to
set forth the agreeable colour of a man. BrauniusF16De Vestitu
Sacerdot. Hebr. l. 2. c. 17. sect 10
11
12. p. 721
722. is of opinion that
the chrysolite is meant
a stone of a golden colour; and takes the sense to be
that such was the lustre of the golden girdle about his loins
that the rest of
the parts of the body about it appeared as if all of gold:
and his face the appearance of lightning; exceeding
bright
very dazzling to the eye
and striking terror to the mind; expressive
of something very awful and majestic; and agrees well with Christ the sun of
righteousness
whose face or countenance at his transfiguration on the mount
and when John saw him in a visionary way
was as the sun shineth in his
strength
in the summer solstice
or at noonday
Matthew 17:2
from
whom is all the light of knowledge and truth
of joy
peace
and comfort
of
grace and glory; and which darts as swiftly and as powerfully from him as the
rays of the sun
or as lightning from one end of the heaven to the other; and
irradiates and illuminates as brightly and clearly:
and his eyes as lamps of fire; denoting his omniscience
of all persons and things; and how piercing and penetrating his eyes are into
the affairs of men and states
by whom they are clearly seen
and to whom they
are exactly known; and how fierce and terrible his wrath is towards his
enemies
and whose looks must inject dread and terror into them; see Revelation 19:12
and his arms and his feet like in colour to polished brass; denoting his
great strength for action
his stability and firmness
and the glory of his
power
in trampling upon his enemies
and subduing them; especially as
displayed in the redemption of his people
when his own arm wrought salvation
for them; when he came travelling in the greatness of his strength
and trod
the winepress of his father's wrath alone; when he set his feet on the necks of
his and his people's enemies
and got an entire victory over sin
Satan
and
the world
under whose feet they are
and ever will be subject:
and the voice of his words; not of the law
which
was a voice of words
which they that heard entreated they might hear no more
and were very sonorous and dreadful; but rather of the Gospel
of the words and
doctrines of grace and truth
which proceeded out of the mouth of Christ
and
were such as were wondered at; which is a voice of love
grace
and mercy
sweet
charming
and alluring
powerful and efficacious; and the words of it
are the words of peace
pardon
righteousness
life
and salvation; yea
this
voice of Christ may take in his voice and words of commands
his ordinances and
institutions
which he requires an obedience unto; and even his threatenings of
wrath and ruin to wicked men
as well as his gracious and precious promises to
his people: and this voice of his is said to be
like the voice of a multitude; of a great many men
together; whose voice is heard a long way off
and is very strong and powerful:
or
as the voice of noiseF17כקול המון "ut vox tumultus"
Montanus
"vel strepitus"
Piscator
Michaelis. ; which may be
understood either of the noise of a multitude of men
or of the sea
or of many
waters; see Revelation 1:15 and
may intend the power and efficacy of his words
whether in his doctrines
or in
his judgments
in a way of grace and comfort
or of wrath and vengeance.
Daniel 10:7 7 And
I
Daniel
alone saw the vision
for the men who were with me did not see the
vision; but a great terror fell upon them
so that they fled to hide themselves.
YLT 7`And I have seen -- I
Daniel
by myself -- the appearance: and the men who have been with me have not
seen the appearance
but a great trembling hath fallen on them
and they flee
to be hidden;
And I Daniel alone saw the vision
.... The object or person
described; though he was not alone when he saw it
yet he alone saw it; the
eyes of his body and mind being quicker than the rest
the Lord strengthening
and enlightening both; for this was a peculiar and distinguishing favour
granted to him:
for the men that were with me saw not the vision; at least not
so clearly and distinctly as Daniel did; they might have some confused sight of
an object that appeared very terrible; but
being struck with consternation
they had not presence of mind to look at it; and so could neither form nor
retain scarce any idea of it: or their eyes might be held
and their sight
clouded; or be stricken with a kind of blindness
or want of sight for a time
as the men of Sodom were; or the object was of such a nature
that without
special illumination it could not be seen: the like happened to Elisha's young
man
who saw not the chariots and horses of fire the prophet did
and to the
men that were with the Apostle Paul
2 Kings 6:17
who
these men were
that were with Daniel
is not material to know; whether they
were his three companions
who had been cast into the fiery furnace; or the
Prophets Haggai
Zechariah
and Malachi
as Jarchi and Saadiah say from their
RabbinsF18T. Bab. Sanhedrin
fol. 93. 2. ; neither of which are
likely
since these
being good men and prophets
would doubtless have been
favoured with the same vision: but rather they were the servants of Daniel
who
waited upon him
he being now a great man in the Persian court; and these men
being very likely Heathens
profane and unregenerate men
were not fit and
prepared to see such a vision:
but a great quaking fell upon them: or "for"
so
Noldius; giving a reason why they saw not
because or the great fear and
trembling upon them; either at the glimmering sight of this strange appearance
which they knew not what to make of; or rather at the sound of his voice
which
was so very loud and terrible:
so that they fled to hide themselves; among the
trees that grew upon the banks of the Tigris
as Adam among the trees of the
garden; or in some wood or forest hard by; or in some caves and dens
which
might be near at hand: this not only shows the confusion and consternation they
were in
as the Septuagint and Arabic versions render it
they fled with terror; or
through it
as the Syriac version; but serves to confirm the truth of the
vision
that it was not a mere fancy and imagination of Daniel.
Daniel 10:8 8 Therefore
I was left alone when I saw this great vision
and no strength remained in me;
for my vigor was turned to frailty in me
and I retained no strength.
YLT 8and I have been left by
myself
and I see this great appearance
and there hath been no power left in
me
and my honour hath been turned in me to corruption
yea
I have not
retained power.
Therefore I was left alone
and saw this great vision
.... Which was
great indeed
both with respect to the object now seen
and with respect to the
subject matter
the things afterwards revealed
the nature
use
and importance
of them; and it was so wisely ordered by the Lord
that the men with Daniel
should be seized with a panic
and flee and leave him alone; that they being
removed from him
he might have the secrets of the Lord revealed to him as a
peculiar favourite of his
and hear and see the things he did:
and there remained no strength in me: either
through the intenseness of his mind upon the object before him
and to what he
said; or through the awe he was struck with at the sight of him; his blood
running back to the heart to secure that; his nerves loosened; his hands weak
and hanging down; his knees feeble
and spirits faint
just ready to sink and
swoon away:
for my comeliness was turned in me into corruption; the form of
his countenance was marred; his forehead wrinkled; his eyes sunk; the
sprightliness and vivacity of them gone; his cheeks turned pale; his lips
quivering; his joints trembling; his vigour and health impaired; all nature convulsed;
and he lifeless and spiritless
like a dead carcass:
and I retained no strength; or
"restrained"F19לא עצרתי "non cohibui"
Gejerus. it not; his
strength; could not keep it from going out of him
either of body or mind; he
could not rally the powers of nature
so depressed was he with the vision: all
which is observed
both to exaggerate the greatness of the vision
and the
favour and goodness of God after shown him; as well as to observe the weakness
of human nature
not being able to bear the sight of a divine Person
or such
discoveries the Lord is sometimes pleased to make
without being strengthened and
supported in an extraordinary manner.
Daniel 10:9 9 Yet
I heard the sound of his words; and while I heard the sound of his words I was
in a deep sleep on my face
with my face to the ground.
YLT 9`And I hear the voice of
his words
and when I hear the voice of his words
then I have been in a trance
on my face
and my face [is] to the earth;
Yet heard I the voice of his words
.... Though he was struck
with so much awe
and his spirits so greatly depressed
and his body reduced to
so low a condition; yet he was capable of attending to the voice
and of
hearing the articulate sounds pronounced
and of understanding what was said:
and when I heard the voice of his words
then was I in a deep
sleep on my face
and my face toward the ground; as soon as he heard his
words
he fell upon his face to the ground
either in a way of worship and
adoration
of prayer and supplication
as the Arabic version suggests; or
through awe and reverence of the speaker
as well as through faintness of
spirits; and these being quite exhausted
as it were
might be the reason of
his falling into a deep sleep; unless it can be thought he was lulled into it
through the sweetness of the voice he had heard.
Daniel 10:10 10 Suddenly
a hand touched me
which made me tremble on my knees and on the palms of
my hands.
YLT 10and lo
a hand hath come
against me
and shaketh me on my knees and the palms of my hands.
And
behold
an hand touched me
.... Not the hand of the
man clothed with linen
whose voice he heard
and whose hand was like polished
brass
Daniel 10:6
but
the hand of one distinct from him
one of his attendants
Daniel 12:5 that
had the similitude of the sons of men
Daniel 10:16
and
whose hand was softer
and nearer a human one; very probably the hand of the
Angel Gabriel in human form
who had touched him before
when in the like
circumstances
Daniel 8:16
which set me upon my knees
and upon the palms of my hands; or
"which caused him to move"F20תניעני
"movere fecit me"
Pagninus
Montanus; "commovit me"
Junius & Tremellius
Cocceius; "movit me"
Tigurine version
Michaelis. ; from the prostrate condition in which he was
and raised him up a
little upon his hands; so that
with a little difficulty
he might be able to
raise himself to stand upright.
Daniel 10:11 11 And
he said to me
“O Daniel
man greatly beloved
understand the words that I
speak to you
and stand upright
for I have now been sent to you.” While he was
speaking this word to me
I stood trembling.
YLT 11`And he saith unto me:
Daniel
man greatly desired
attend to the words that I am speaking unto thee
and stand on thy station
for now I have been sent unto thee. `And when he
speaketh with me this word
I have stood trembling.
And he said unto me
O Daniel
a man greatly beloved
.... Or
"a man of desires"F21איש חמדות "vir desideriorum"
V. L. ; a most
desirable man
lovely to God and men; the same epithet Gabriel gives him
Daniel 9:22
which
confirms the sentiment
that it is he that touched Daniel
and is here
speaking
distinct from the glorious Person before described:
understand the words that I speak unto thee; attend unto
them
in order to understand them; and which he was sent to give him an
understanding of
as in Daniel 8:16
which
is a further confirmation that this is Gabriel:
and stand upright; being upon his hands and knees
Daniel 10:10
but
now is bid to "stand on his standing"F23עמד על־עמדך "sta super stare
tuum"
Montanus
Calvin; "sta in statione tua"
Piscator;
"super statione tua"
Michaelis.
or his station; upon his feet
in
an erect posture
which was fittest for attention
and most decent and becoming
a hearer and learner of the mind of God
from one of his messengers: and
therefore
the more to excite him to such a posture
he adds
for unto thee am I now sent: of God
and particularly
to the prophet
and that after three weeks' fasting and mourning: this is
another proof that not the glorious Person before described
but an angel of
his
is meant
since he is said to be "sent" to Daniel:
and when he had spoken this word unto me
I stood trembling: he got up and
stood upon his feet
as the angel had bid him
but trembling and tottering
not
yet recovered from his fainting fit; like a man that has been ill
and got upon
his legs again
trembles and totters as he goes or stands: and also
though the
angel was kind and serviceable to him
set him on his knees and hands
and spoke
to him in a tender manner; yet the appearance of such a divine messenger had
such an effect upon him
as we find such appearances used to have on good men.
Daniel 10:12 12 Then
he said to me
“Do not fear
Daniel
for from the first day that you set your
heart to understand
and to humble yourself before your God
your words were
heard; and I have come because of your words.
YLT 12And he saith unto me: Do
not fear
Daniel
for from the first day that thou didst give thy heart to
understand
and to humble thyself before thy God
thy words have been heard
and I have come because of thy words.
Then said he unto me
fear not
Daniel
....
Perceiving him to shake and tremble
and to be intimidated at his presence
he
speaks comfortably to him
and encourages him to lay aside his fears
that he
might be more capable of attending to what he was about to say to him; and
which had a tendency of themselves to remove his fears
and increase his
confidence in the Lord:
for from the first day thou didst set thine heart to understand; not so much
the former visions which he had an understanding of
as the future state of his
people; or rather
the reason of their present distressed condition
being
hindered by their enemies in rebuilding their city and temple:
and to chasten thyself before thy God; to humble
himself in prayer
and to afflict himself by fasting:
thy words were heard; his prayers were heard
and an answer ordered to be given
the very first day he began to pray
and
fast
and mourn
though it was now full three weeks since; just as
at the
beginning of his former supplications
Gabriel had a commandment to go and show
him that they were heard
Daniel 9:23
and I am come forth for thy words; on account of his
prayers
to bring an answer to them; the reason why he came no sooner
when it
was three weeks since he received his order
is as follows:
Daniel 10:13 13 But
the prince of the kingdom of Persia withstood me twenty-one days; and behold
Michael
one of the chief princes
came to help me
for I had been left alone
there with the kings of Persia.
YLT 13`And the head of the
kingdom of Persia is standing over-against me twenty and one days
and lo
Michael
first of the chief heads
hath come in to help me
and I have remained there
near the kings of Persia;
But the prince of the kingdom of Persia withstood me one and
twenty days
.... Which was just the time Daniel had been mourning and
fasting
Daniel 10:2
and
the angel had had his instructions to acquaint him with the Lord's answer to
his prayers: by "the prince of the kingdom of Persia" is not to be
understood the then reigning king of Persia
Cyrus
or his son Cambyses; who
either of them would have been called rather king of Persia; nor were they able
to withstand an angel
and such an one as Gabriel; nor is a good angel meant
the tutelar one of this kingdom; for it cannot be reasonably thought that good
angels should militate against one another; but an evil angel
either Satan
the prince and god of this world
or one of his principal angels under him
employed by him to do what mischief he could in the court of Persia
against
the people of God
the Jews; and with this sense agree the contests ascribed to
Satan and the Angel of the Lord concerning Joshua
Zechariah 3:1 and
to Michael and the devil disputing about the body of Moses
Judges 1:9 and to
Michael and his angels
and the devil and his angels
warring in heaven
Revelation 12:7
now Gabriel's business in the court of Persia was to work upon the minds of the
king of Persia and his nobles
and to influence their counsels
and put them on
such measures as would be in favour of the Jews
and be encouraging to them to
go on in the rebuilding of their city and temple: in this he was withstood and
opposed by an evil spirit that counterworked him; by exasperating the spirit of
Cambyses against them; by stirring up the Samaritans to corrupt the Persian
courtiers with gifts
to take their part against the Jews; and by influencing
them to accept of their gifts
and act in their favour; and this business on
the angel's hands
to oppose these measures
detained him at the Persian court
for the three weeks Daniel had been fasting and praying:
but
lo
Michael one of the chief Princes
came to help me; called in the
New Testament an Archangel
the Prince of angels
the Head of all principality
and power; and is no other than Christ the Son of God
an uncreated Angel; who
is "one"
or "the first of the chief Princes"F24אחד "primus"
Junius & Tremellius.
superior
to angels
in nature
name
and office; he came to "help" Gabriel
not
as a fellow creature
but as the Lord of hosts; not as a fellow soldier
but as
General of the armies in heaven and earth
as superior to him in wisdom and
strength; and he helped him by giving him fresh counsels
orders
and
instructions
which he following succeeded:
and I remained there with the kings of Persia; with the king
of Persia and his nobles
putting into execution the orders Michael had given
him
and so baffled the designs of the evil spirit; and this retarded him from
being with the prophet one and twenty days. The Septuagint and Arabic versions
very wrongly render the words
"and I left him there with the kings of
Persia"; as if Michael was left there by Gabriel
whereas it was just the
reverse.
Daniel 10:14 14 Now
I have come to make you understand what will happen to your people in the
latter days
for the vision refers to many days yet to come.”
YLT 14and I have come to cause
thee to understand that which doth happen to thy people in the latter end of
the days
for yet the vision [is] after days.
Now I am come to make thee to understand what shall befall thy
people in the latter days
.... The contest being over with the prince
of Persia
and having got an advantage
and carried his point in favour of the
Jews; he came directly to Daniel
to inform him of what should befall the
people of the Jews in the succeeding monarchies
especially in the times of
Antiochus; and even of all that should befall them until the Messiah came
as
Aben Ezra rightly interprets it; for the last days generally design the days of
the Messiah; see Genesis 49:1
for yet the vision is for many days; before it will be
accomplished; reaching not only to the times of Antiochus
three hundred years
after this
but even to the times of antichrist
of whom he was a type; and to
the resurrection of the dead
and the end of time
as the two next chapters
show; see Habakkuk 2:3.
Daniel 10:15 15 When
he had spoken such words to me
I turned my face toward the ground and became
speechless.
YLT 15`And when he speaketh with
me about these things
I have set my face toward the earth
and have been
silent;
And when he had spoken such words unto me
.... As before
related
concerning the contest between him and the prince of Persia; and
especially concerning what would befall the people of the Jews in the latter
day:
I set my face toward the ground; not being able to look
up; his eyes were fixed upon the earth like one confounded and thunderstruck
filled with amazement and wonder:
and I became dumb; not able to speak a word
as is the case of
persons sometimes in surprise
or through excess of any of the passions: this
arose either from the majesty of the angel; or rather from the nature and
importance of the things he said; or from a consciousness of his own impurity
and so of his unworthiness to converse with so exalted a creature
and to be
favoured with such secrets. The Arabic version is
"and I
supplicated"; very wrongly.
Daniel 10:16 16 And
suddenly
one having the likeness of the sons[c] of men
touched my lips; then I opened my mouth and spoke
saying to him who stood
before me
“My lord
because of the vision my sorrows have overwhelmed me
and
I have retained no strength.
YLT 16and lo
as the manner of
the sons of men
he is striking against my lips
and I open my mouth
and I
speak
and say unto him who is standing over-against me: My lord
by the
appearance turned have been my pangs against me
and I have retained no power.
And
behold
one like the similitude of the sons of men
.... Not the
man clothed with linen
or Christ; but either the same angel
Gabriel
who
appeared more manifestly to him in a human form; or another of the attendants
of Christ
who also had the similitude of a man:
touched my lips; with his hand
as the Prophet Isaiah's
were
by a seraph
with a live coal from the altar
Isaiah 6:7
thereby
restoring him to his speech
and giving him freedom and boldness to make use of
it; and removing from him his impurity
and a sense of it
which occasioned his
silence:
then I opened my mouth
and spake freely
and yet with all
becoming modesty:
and said unto him that stood before me
O lord; the angel
that appeared in the likeness of a man
and stood before the prophet
and
touched his lips
whom he calls "lord"; not because of sovereignty
and dominion over him
which belong to Christ
as the Creator of all things
and Head of the church; but for honour's sake
being a noble and exalted
creature:
by the vision my sorrows are turned upon me; on sight of
the glorious object represented to him in the vision
pains seized his body in
all parts of it
sharp and pungent
like those of a woman in travail. GussetiusF25Comment.
Ebr. p. 713. interprets it of the knuckle bones
which turned in the pan of
them
like the hinges of a door
of which the word is used
Proverbs 26:14
and
this through the tendons being loosed by the dissipation of the spirits; and
this sense the Vulgate Latin version gives countenance to
my joints are dissolved; the Septuagint
Syriac
and Arabic versions
are
"my inward parts or bowels are turned in me: and
I have retained no strength"; See Gill on Daniel 10:8.
Daniel 10:17 17 For
how can this servant of my lord talk with you
my lord? As for me
no strength
remains in me now
nor is any breath left in me.”
YLT 17And how is the servant of
this my lord able to speak with this my lord? as for me
henceforth there
remaineth in me no power
yea
breath hath not been left in me.
For how can the servant of this my lord talk with this my lord?.... Or
"talk with that my lord?"F26עם אדני זה "cum domino meo
illo"
Pagninus
Montanus
Munster
Junius & Tremellius. pointing to
the man clothed in linen
who appeared so glorious
and whom Daniel knew to be
more than a man; and therefore he
who was a mere mortal sinful man
and
reckoned himself a servant of the angel of the Lord that was now before him
and had touched him
and was conversing with him
and to whom he was greatly
inferior
must be very unfit and unworthy to have conversation with one that
was infinitely above him; "with such an one"
his Lord
as NoldiusF1Concord.
Ebr. Part. p. 353. renders it
as Christ the Son of God
the Head of angels
King of kings
and Lord of lords; what was he
dust and ashes
that he should
speak unto him
or be admitted to any discourse with him? so sensible was he of
the greatness of Christ
and of his own frailty
sinfulness
and nothingness;
for as for me
straightway there remained no strength in me; as soon as
ever he saw this great and glorious person; See Gill on Daniel 10:8
neither is there breath left in me: when he fainted away
and became like a dead man; and though he was raised up again
and set upon his
feet
and had a little recovered his speech
yet it was with great difficulty
that he breathed and spoke; as it is with men when their spirits are greatly
oppressed
it is as if their life and soul were gone out of them
and they move
more like dead than living men.
Daniel 10:18 18 Then
again
the one having the likeness of a man touched me and strengthened
me.
YLT 18`And he addeth
and
striketh against me
as the appearance of a man
and strengtheneth me
Then there came again and touched me one like the appearance of a
man
.... Or one like a man again touched him; the same that touched
him before
Daniel 10:16
perhaps Gabriel
since he uses the same language in the following verse as he
does Daniel 10:11
and he strengthened me; both in body and mind
by his free and familiar conversation with him
and the comfortable words he
spoke to him
a divine power accompanying them for that purpose.
Daniel 10:19 19 And
he said
“O man greatly beloved
fear not! Peace be to you; be strong
yes
be strong!”
So when he spoke to me I was strengthened
and said
“Let my lord
speak
for you have strengthened me.”
YLT 19and he saith: Do not fear
O man greatly desired
peace to thee
be strong
yea
be strong; and when he
speaketh with me
I have strengthened myself
and I say
Let my lord speak
for
thou hast strengthened me.
And said
O man
greatly beloved
..... Or
"man of
desires"
as before
Daniel 10:11
which
shows it to be the same here speaking as there
and probably Gabriel:
fear not; for a man has nothing to fear
from men or devils
that is
beloved of the Lord; and especially from good angels
how glorious and majestic
soever they are:
peace be unto thee; all prosperity of body and soul; inward
peace of mind
a freedom from all hurry of thought
and commotion of the
passions
and eternal peace and joy in the world to come:
be strong
yea
be strong; take heart
pull up the
spirits
be of good courage
play the man; be strong in the Lord
and in his
grace
and fear nothing: the word is repeated for the greater encouragement:
and when he had spoken unto me
I was strengthened: divine power
going along with his word; the prophet found his bodily strength renewed
his
spirits revived
his heart cheerful
and his soul comforted
and all fear and
dread removed from him; which was owing to the energy of divine grace; for
otherwise not only men
but angels too
would speak in vain:
and said
let my lord speak
for thou hast strengthened me; and so was
able to bear the sight of him
support in his presence
and hear his words
and
take in what he said
which before he was unfit for; so an angel may be an
instrument of strengthening a saint
yea
a prophet
and even our Lord Jesus Christ
himself as man
Luke 22:43.
Daniel 10:20 20 Then
he said
“Do you know why I have come to you? And now I must return to fight
with the prince of Persia; and when I have gone forth
indeed the prince of
Greece will come.
YLT 20And he saith
Hast thou
known why I have come unto thee? and now I turn back to fight with the head of
Persia; yea
I am going forth
and lo
the head of Javan hath come;
Then said he
knowest thou wherefore I come unto thee?.... He had
told him before
Daniel 10:12
that
it was on account of his prayers
and to bring an answer to them; and
particularly to inform him what would befall his people in the latter day; and
now
lest
through the hurry of his spirits
he had not observed it
or had
forgot it
he reminds him of it
to stir up his desire the more after the
knowledge of particulars
which he was now about to relate unto him: and now
will I return to fight with the prince of Persia; the evil spirit
in the court
of Persia
he had been contesting with before
and had got the better of by the
help of Michael; but since this good angel had been with Daniel
the evil one
had been working upon the king and counsellors of Persia
and had wrought them
up to an indifference unto
or carelessness about
the affairs of the people of
the Jews
and to listen to their adversaries
whereby the building of the city
and temple went on heavily and slowly; and so things were
through the evil
influence of Satan
more or less
until the twentieth year of Artaxerxes
Longimanus: and
indeed
Satan was continually soliciting mischief against the
Jews
and stirring up enemies to them in the court of Persia
as long as that
monarchy lasted
though he had not always the wished for success; the times of
Esther and Mordecai are a proof of this:
and when I am gone forth
lo
the prince of Grecia shall come; meaning
when
he was gone forth from the court of Persia
having done his business he was
sent about; confounded the schemes and baffled the designs of the evil spirit
conquered him
and obliged him to give way
and cease from being troublesome
any more
and obtained peace and rest for the Jews
and settled their affairs:
the Persian monarchy being translated to the Grecians
the evil spirit began to
work among them
to put them on doing mischief to the people of God; as in
Alexander himself
who set out against them
but was pacified by the meeting of
the high priest; and more especially in his successors; and above all in
Antiochus
who was a violent persecutor of them; which this clause
as well as
the following prophecy
has a respect unto.
Daniel 10:21 21 But
I will tell you what is noted in the Scripture of Truth. (No one upholds me
against these
except Michael your prince.
YLT 21but I declare to thee that
which is noted down in the Writing of Truth
and there is not one strengthening
himself with me
concerning these
except Michael your head.
But I will show that which is noted in the Scripture of truth
.... Not in
the written word
though there are many things relating to what should befall
the Jews in the latter day
especially in Deuteronomy 28:1
but in the decrees and purposes of God
which are sometimes signified by a
book
and things written in it; because so particular and distinct
and so sure
and certain
and which will be most truly
infallibly
and punctually
performed: these are "noted"
marked
engraven
in the eternal mind
of God; they are "in writing"
and they are "truth"F2את הרשום ככתב
אמת "quod exaratum est in Scripto
in Scripto
verace"
Piscator.
as it may be rendered
since there is a
distinguishing accent between "Scripture" and "truth": they
are written in the book of God's decrees
and are his true and faithful words
and sayings
and will most surely be accomplished: now these are the deep
things of God
which angels themselves know nothing of
till they are revealed
unto them: the angel here having a revelation of such of them as concerned the
future monarchies of the earth
and the case of the Jews under them
promises
to show them to Daniel; which was the work he was appointed to do:
and there is none that holdeth with me in these things
but
Michael your Prince; Christ the Prince of the kings of the earth
he was the Prince
Protector
and Guardian of the people of the Jews; he is the Angel that went
before them in the wilderness
and guarded them in it
and guided them into the
land of Canaan; he is the Angel of God's presence
that bore
carried
and
saved them all the days of old
and was their King and their God
their
Defender and Deliverer
still; he took their part
and was on their side; yea
he was on the side of
and took part with
them that were for them
the holy
angels; and there was none but him that exerted his power
and strengthened
Gabriel to act for them in "these things" relating to their peace and
prosperity: or
"against these"F3על
אלה "contra illos"
Piscator
Gejerus.
as
it may be rendered; against the princes of Persia and Greece
the evil spirits
that worked in these kingdoms
in the children of disobedience there; and had
it not been for him
and the exertion of his mighty power
it would have been
soon all over with the people of the Jews; as it would be now with the church
of Christ
of which they were typical
but the Lord is on their side; Michael
the Archangel
and his angels under him
fight for it
protect and defend it;
and since he is for his people
who shall be against them? or to what purpose
will an opposition be? the gates of hell cannot prevail against the church of
God
the saints of the most High.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)