Daniel 10 - Daniel's Reception of the Vision
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· 57 viewsThe 10th chapter unfolds the spiritual worlds as the background of the historical world and angels as the ministers of God’s government of men.
Notes
Transcript
Introduction
Introduction
The 10th through 12th chapters more fully describe the vision in the 8th chapter by a second vision on the same subject, just as the vision in the 7th chapter explains more fully that in the 2nd.
The 10th chapter is the prologue;
the 11th, the prophecy itself;
and the 12th, the epilogue.
The 10th chapter unfolds the spiritual worlds as the background of the historical world (Job 1:7; 2:1, Zec 3:1, 2; Rev 12:7), and angels as the ministers of God’s government of men.
As in the world of nature (Jn 5:4; Rev 7:1–3), so in that of history here; Michael, the champion of Israel, and with him another angel, whose aim is to realize God’s will in the heathen world, resist the God-opposed spirit of the world.
These struggles are not merely symbolical, but real (1 Sa 16:13–15; 1 Ki 22:22; Eph 6:12).
1. The Setting of the Vision (10:1-3)
1. The Setting of the Vision (10:1-3)
1 In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.
the third year of Cyrus king of Persia 536 BC (see Dn 1:21 and note).
A date of 536 BC results in a time approximately two years later than the length specified for Daniel’s career in 1:21. Further, Cyrus released an edict sponsoring restoration efforts in Jerusalem during the first year of his reign (see 2 Chr 36:22–23). Although many of the Jewish captives likely returned home, some remained in Babylon after having lived there for roughly 70 years. Due to his advanced age at this point, Daniel would probably not have made the harrowing trek back to Jerusalem. He likely retired from a position of prominence in the court and lived out his days in Babylon.
Daniel was about 14 or 15 when he was taken captive in 605 BC so he was approximately 85-86 at the time of this vision.
Two years after Cyrus’ decree for the restoration of the Jews had gone forth, in accordance with Daniel’s prayer in Da 9:3–19.
This vision gives not merely general outlines, or symbols, but minute details of the future, in short, anticipative history.
It is the expansion of the vision in Dn 8:1–14. That which then “none understood,” he says here, “he understood”; the messenger being sent to him for this (Da 10:11, 14), to make him understand it.
Probably Daniel was no longer in office at court; for in Da 1:21, it is said, “Daniel continued even unto the first year of King Cyrus”; not that he died then. See on Da 1:21.
Daniel 10:1: long Introduces that the main subject of Dan 10–12 is this conflict which will be described in Dn 11–12.
but the time appointed was long—rather, “it (that is, the prophecy) referred to great calamity”; or, “long and calamitous warfare”. Literally, “host going to war”; hence, warfare, calamity.
he understood the thing The visions of chs. 7–9 may have prepared Daniel to understand the details of this vision.
2 In those days I Daniel was mourning three full weeks.
I Daniel narrates events in the first person (compare chs. 7–9).
was mourning Daniel mourns in preparation for receiving a vision.
mourning—that is afflicting myself by fasting from “pleasant bread, flesh and wine” (Da 10:3), as a sign of sorrow, not for its own sake. Compare Mt 9:14, “fast,” answering to “mourn” (Da 10:15). Compare 1 Co 8:8; 1 Ti 4:3, which prove that “fasting” is not an indispensable Christian obligation; but merely an outward expression of sorrow, and separation from ordinary worldly enjoyments, in order to give one’s self to prayer (Ac 13:2). Daniel’s mourning was probably for his countrymen, who met with many obstructions to their building of the temple, from their adversaries in the Persian court
The Samaritans were opposing reconstruction of the temple and the work had been stopped (Ezr 4:5, 24). Daniel’s mourning period was for three entire weeks. The Hebrew text contains the words “weeks of days” to distinguish it from the weeks of years in the paragraph immediately preceding this one (9:24-27).
3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.
flesh nor wine The vegetarian diet initiated in Dan 1:8–16 apparently lasted only for a time. Daniel later ate meat and wine.
Here Daniel engaged in a partial fast, rejecting tasty (or rich) food such as meat or wine, recalling his decision as young man not to eat from the king’s table (Dn 1:8-16). At this time, it was not because the food had been offered to the gods but as a spiritual discipline to intensify his prayers.
did I anoint myself at all A typical indication of mourning.
three whole weeks See Dn 10:13
13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
2. The Messenger of the Vision (10:4-9)
2. The Messenger of the Vision (10:4-9)
4 And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;
four and twentieth day of the first month Refers to the month of Nisan; Daniel was fasting through the Passover festival.
first month—Nisan, the month most suited for considering Israel’s calamity, being that in which the feast of unleavened bread reminded them of their Egyptian bondage. Daniel mourned not merely for the seven days appointed (Ex 12:18), from the evening of the fourteenth to the twenty-first of Nisan, but thrice seven days, to mark extraordinary sorrow. His mourning ended on the twenty-first day, the closing day of the passover feast; but the vision is not till the twenty-fourth, because of the opposition of “the prince of Persia” (Da 10:13).
the great river, which is Hiddekel Visionary experiences are often recounted in close proximity to water (see Dn 8:2; Ezek 1:1; Rev 1:9, “island”). Hiddekel is the Hebrew word for Tigris
I was by … the … river—in waking reality, not a trance (Da 10:7); when younger, he saw the future in images, but now when old, he receives revelations from angels in common language, that is, in the apocalyptic mode.
In the patriarchal period God often appeared visibly, that is, theophany.
In the prophets, next in the succession, the inward character of revelation is prominent.
The consummation is when the seer looks up from earth into the unseen world, and has the future shown to him by angels, that is, apocalypse.
So in the New Testament there is a parallel progression: God in the flesh, the spiritual activity of the apostles and the apocalypse.
5 Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:
clothed in linen Typical clothing for angelic figures (see Dan 12:6–7; Ezek 9:2; 10:2).
linen—the raiment of priests, being the symbol of sanctity, as more pure than wool (Ex 28:42 ); also of prophets (Je 13:1); and of angels (Rev 15:6).
lifted up mine eyes—from the ground on which they had been fixed in his mourning.
certain man—literally, “one man.”
An angel of the highest order; for in Da 8:16 he commands Gabriel to make Daniel to understand the vision, and in Da 12:6 one of the two angels inquires of him how long it would be till the end predicted.
girded with … gold—that is, with a girdle interwoven with gold (Rev 1:13).
6 His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.
beryl—literally, “Tarshish,” in Spain. The beryl, identical with the chrysolite or topaz, was imported into the East from Tarshish, and therefore is called “the Tarshish stone.”
7 And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.
alone saw the vision Reminiscent of Saul’s (Paul) experience on the road to Damascus (see Acts 9:3–7). Those who were with Daniel could not see what was taking place, but they fled out of terror.
they fled—terrified by the presence of the angel.
8 Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
there remained no strength in me See Daniel 7:15.
comeliness was turned Daniel became pale from fear (see Dn 5:6 and note).
into corruption—“deadliness,” that is, death-like paleness (Da 5:6; 7:28).
9 Yet heard I the voice of his words: 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.
voice of his words—the sound of his words.
was I in a deep sleep—“I sank into a deep sleep”
I in a deep sleep on my face See Dn 8:18; compare Dn 7:15; Josh 5:14; Ezek 1:28; 3:23.
3. The Hindrances of the Vision (10:10-13)
3. The Hindrances of the Vision (10:10-13)
10 And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands.
an hand touched me See note on Dan 8:18.
an hand—namely, of Gabriel, who interpreted other revelations to Daniel (Da 8:16).
set me upon my knees—Gesenius translates, “cause me to reel on my knees,”
11 And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling.
a man greatly beloved See Dn 9:23.
understand—“attend to.” See Da 8:17, 18.
the words that I speak unto thee Refers to the content of chs. 11–12.
trembling A common response to a heavenly encounter throughout Daniel.
12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.
from the first day The beginning of the 21 days in Dn 10:2, similar to the angelic visit in Dn 9:23.
Fear not—Be not affrighted at my presence.
didst set thine heart to understand—what shall come to pass to thy people at the last times (compare Da 10:14).
chasten thyself before thy God In contrast to the rulers in the book. (Dan 10:2, 3)
Chasten: To correct by punishment; to punish; to inflict pain for the purpose of reclaiming an offender; as, to chasten a son with a rod.
thy words were heard—(Ac 10:4). Prayer is heard at once in heaven, though the sensible answer may seem to be delayed.
God’s messenger was detained on the way (Da 10:13) by the opposition of the powers of darkness.
If in our prayers during long protracted sorrows we believed God’s angel is on his way to us, what consolation it would give us!
for thy words—because of thy prayers.
13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
the prince of the kingdom of Persia The angelic custodian of Persia.
The notion of patron angels and gods is a derivative of the ancient Near Eastern understanding of a divine assembly or council that would periodically convene to decide the outcome of world events (see Deut 32:8 and note).
The biblical authors use this same imagery.
For example, in Job 1, Israel’s God sits as president over the assembly with all others subservient to Him.
Other passages like 1 Kgs 22:19–23 and Psa 82:1 reference this motif as well.
Here, the one speaking to Daniel acknowledges the reality of patron angels, a prominent theme in the Second Temple period (see Sirach 17:17).
prince of … Persia—the angel of darkness that represented the Persian world power, to which Israel was then subject.
This verse gives the reason why, though Daniel’s “words were heard from the first day” (Da 10:12), the good angel did not come to him until more than three weeks had elapsed (Da 10:4).
withstood me Indicates angelic warfare.
one and twenty days—answering to the three weeks of Daniel’s mourning (Da 10:2).
Michael—that is, “Who is like God?” Though an archangel, “one of the chief princes,” Michael was not to be compared to God.
help me—Michael, as patron of Israel before God (Da 10:21; 12:1), “helped” to influence the Persian king to permit the Jews’ return to Jerusalem.
I remained—I was detained there with the kings of Persia, that is, with the angel of the Persian rulers, with whom I had to contend, and from whom I should not have got free, but for the help of Michael.
4. The Purposes of the Angelic Visit (10:14-11:1)
4. The Purposes of the Angelic Visit (10:14-11:1)
14 Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.
what shall befall thy people in the latter days—an declaration that the prophecy, besides describing the doings of Antiochus, reaches to the concluding calamities of Israel’s history, prior to the nation’s full restoration at Christ’s coming—calamities of which Antiochus’ persecutions were the type.
vision is for many days—that is, extends far into the future.
15 And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.
face toward the ground—in humble reverence (Ge 19:1).
dumb—with overwhelming awe.
16 And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength.
like the similitude of the sons of men A common way to refer to angels in Daniel—they appear in human form. See Dn 7:13 and note.
Faithlife Study Bible Chapter 7
The Aramaic phrase used here is an idiom that can be translated as “one like a human being.” Jesus adopts this phrase as a title (“Son of Man”).
touched my lips Reminiscent of Isa 6:7 and Jer 1:9.
When a prophet’s lips were touched by Yahweh, an angel, or another divine being, they were cleaned and commissioned.
In Isaiah, the prophet confesses that he is “a man of unclean lips,” denoting his sin (see Isa 6:5).
A divine being touches his lips with a coal and declares that Isaiah’s guilt and sin have been removed (see Isa 6:7).
After Yahweh touched Jeremiah’s mouth, He tells the prophet He has put His own words in the prophet’s mouth (see Jer 1:9).
Ancient Mesopotamian rituals reflect this tradition and may be the source of the biblical imagery.
In each case, the prophet or priest is given the right to speak on behalf of the deity they represent.
sorrows Compare Isa 21:3. Literally, “writhing” as of a woman in travail.
17 For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.
how can the servant of this my lord talk Daniel is exhausted after this initial visionary experience.
this … this my lord—to avoid the tautology in English Version, join rather “this,” with “servant,” “How can this servant of my lord (that is, how can I who am so feeble) talk with this my lord (who is so majestic)?” Thus Daniel gives the reason why he is so overwhelmed with awe
18 Then there came again and touched me one like the appearance of a man, and he strengthened me,
again … touched me—It was gradually that Daniel recovered his strength.
Hence there was need of the second touch, that he might hear the angel with composure
19 And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.
10:19 O man greatly beloved, fear not See Dn 10:11-12
peace be unto thee—God is favorable to thee and to thy people Israel. See Jdg 13:21-22, as to the fear of some evil resulting from a vision of angels.
20 Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.
Knowest thou wherefore—The angel asks, after Daniel had recovered from his fright, whether he has understood what was revealed (Da 10:13).
On Daniel, by his silence, suggesting that he did understand, the angel declares he will return to renew the fight with the evil angel, the prince of Persia.
This points to new difficulties to the Jews’ restoration which would arise in the Persian court, but which would be counteracted by God, through the ministry of angels.
and now will I return The angel—probably Gabriel as in Dn 8 and Dan 9—must return to continue fighting.
Before doing so, however, he must reveal to Daniel what will happen to his people at the end of days.
the prince of Grecia shall come After he finishes battling with the prince of Persia, the angel will have to battle with the prince of Greece.
The sequence of Persia through Greece is reflected in the visions in Daniel (particularly Dn 8), including Dn 11–12.
The angel battling with Greece’s patron angel is troubling for Israel.
The prince of Persia is an angel, representing the hostile world power, so the prince of Grecia is a fresh angelic adversary, representing Greece.
It’s almost like the angel was saying, “When I am gone forth from conquering the Persian foe, a fresh one starts up, namely, the world power that succeeds Persia, Greece; Antiochus Epiphanes, and his antitype Antichrist, but him, too, with the help of Michael, Israel’s champion, I shall overcome “
21 But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince.
the scripture of truth Not the books referenced in Dn 7:10; 12:1. This book apparently contains the unfolding of history.
noted in the scripture of truth—in the secret book of God’s decrees (Ps 139:16; Rev 5:1), which are truth, that is, the things which shall most surely come to pass, being determined by God (compare Jn 17:17).
none … but Michael—To him alone of the angels the office of protecting Israel, in concert with the angelic speaker, was delegated; all the world powers were against Israel.
Michael your prince The concept of Michael’s prince-ship originates with this reference.
He occurs frequently in extrabiblical literature of the Hellenistic period and in the biblical corpus (Dn 10:13; 12:1; Jude 9; Rev 12:7).
13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
1 And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
9 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.
7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,
Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him.
I—the angel (Da 10:18).
first year of Darius—Cyaxares II; the year of the conquest of Babylon (Da 5:31).
Cyrus, who wielded the real power, though in name subordinate to Darius, in that year made publicly known the edict for the restoration of the Jews, which Daniel was at the time praying for (Da 9:1, 2, 21, 23).
stood—implying promptness in helping (Ps 94:16).
strengthen him—namely, Michael; even as Michael (Da 10:21, “strengtheneth himself with me”) helped the angel, both joining their powers in behalf of Israel.
Or, Darius, the angel “confirming him” in his purpose of kindness to Israel