Exegetical and Hermeneutical Commentary of Daniel 10:5
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:
5. lift up mine eyes ] in the vision: cf. Dan 8:3.
and saw ] Daniel ( Dan 10:4) was on the side of the river; and it appears from Dan 12:6-7, that the figure which he beheld was directly above the river itself, and consequently (Dan 10:16) ‘in front of’ him. The description of the shining being which follows, contains many reminiscences of Ezekiel 1, 9.
a certain man ] a man: the Hebrew idiom, as 1Ki 22:9, &c.
clothed in linen ] The expression is suggested probably by Eze 9:2-3; Eze 9:11; Eze 10:2; Eze 10:6-7. (White) linen garments were worn (on certain occasions) by priests or others performing sacred offices (Lev 6:10; Lev 16:4; 1Sa 2:18 ; 1Sa 22:18; 2Sa 6:14). Here, as in Ezek., the linen vesture indicates a celestial visitant: cf. Mar 16:5, Rev 15:6 (R.V. marg.).
whose loins, &c.] A girdle richly ornamented with gold was about his loins.
fine gold ] Heb. kthem, a choice, poetical word (e.g. Job 28:19; Job 31:24), the one generally used in the expression ‘gold of Ophir’ (Job 28:16; Psa 45:9; Isa 13:12).
Uphaz ] only besides in Jer 10:9, ‘gold ( zhb) from Uphaz.’ No place Uphaz is, however, known; hence the reading in Jer. is probably corrupt, and we should read there ‘from Ophir’ (with Targ., Pesh., MSS. of LXX., and many moderns). Either the author of Daniel borrowed the expression from Jer 10:9, after the text there had been corrupted; or we may suppose that Uphaz ( ) here is simply a scribal error for Ophir ( ): comp. the last note.
Fuente: The Cambridge Bible for Schools and Colleges
5 9. The dazzling being seen by Daniel in his vision, and the effects of the spectacle upon him. For a vision following a fast, cf. Apoc. of Baruch Dan 10:7, ix. 2, vii. 5, x. 5, 6, xxi. 1, xliii. 3, xlvii. 2; 2Es 5:13; 2Es 5:20 ; 2Es 6:31 ; 2Es 6:35 ; 2Es 9:24; 2Es 9:26; 2Es 12:51 : also Act 10:10.
Fuente: The Cambridge Bible for Schools and Colleges
Then I lifted up mine eyes, and looked … – While he was engaged in devotion. What is here said would lead us to suppose that he had been occupied in deep thought and meditation, perhaps with his eyes fixed on the ground.
Behold, a certain man clothed in linen – One who had the form and appearance of a man.
The subsequent disclosures showed that he was an angel, but when angels have appeared on earth they have commonly assumed the human form. The margin is, one. So also is the Hebrew one man. From Dan 12:6, it would seem that two other such beings appeared in the course of the vision, but either one only was manifest now to Daniel, or his attention was particularly directed to him. The name of this celestial messenger is not given, but all the circumstances of the case lead us to suppose that it was the same who had appeared to him on the banks of the Ulai Dan 8:16, and the same who had made the revelation of the seventy weeks, Dan 9:21, following. Linen was the common raiment of priests, because it was supposed to be more pure than wool, Exo 28:42; Lev 6:10; Lev 16:4, Lev 16:23; 1Sa 2:18. It was also worn by prophets, Jer 13:1, and is represented as the raiment of angels, Rev 15:6. The nature of the raiment would suggest the idea at once that this person thus appearing was one sustaining a saintly character.
Whose loins were girded with fine gold of Uphaz – With a girdle made of fine gold; that is, probably, it was made of something in which fine gold was interwoven, so as to give it the appearance of pure gold. It was customary in the East, as it is now, to wear a girdle around the loins. See the notes at Mat 5:38-41. These girdles are often made of rich material, and are highly ornamented. Compare the notes at Rev 1:13. Nothing is known of Uphaz, unless, as Gesenius supposes, the word is a corruption of Ophir, made by a change of a single letter – (z) for (r). Ophir was celebrated for its gold, but its situation is unknown. See the notes at Job 22:24.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. Clothed in linen] The description is intended to point out the splendour of the garments.
Gold of Uphaz] The same as Ophir.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He beheld wistly and with a composed mind.
A certain man; which man some will have an angel, either Gabriel, who appeared to him before, or Michael, chief among the angels, Jude 9, archangel, who is mentioned after. Or rather, Christ, who was true man.
1. He appeared to Daniel in royal and priestly robes, which was not proper for any angel.
2. He appeared in so great brightness and majesty, which made Daniel astonished, and laid him prostrate.
3. Compare this place with Dan 12:6,7, and you find him the same as here, revealing the secrets of times, and of Gods providence towards his church, which is Christ.
Clothed in linen, whose loins were girded with fine gold of Uphaz: see Rev 1:13-17, where the Lord Jesus Christ is described as here in Daniel, and for the same end. Now he appeared thus before his incarnation, in the Old Testament, as a prelude of it, as the best expositors grant it. By this appearance the Lord Christ held out clearly his three offices of King, Priest, and Prophet. The girding of loins signifies his readiness to obey the commands and do the work of his Father; besides the ornament of the curious golden girdle.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. lifted up mine eyesfromthe ground on which they had been fixed in his mourning.
certain manliterally,”one man.” An angel of the highest order; for in Da8:16 he commands Gabriel to make Daniel to understand the vision,and in Da 12:6 one of the twoangels inquires of him how long it would be till the end predicted.
linenthe raiment ofpriests, being the symbol of sanctity, as more pure than wool (Ex28:42); also of prophets (Jer13:1); and of angels (Re15:6).
girded with . . . goldthatis, with a girdle interwoven with gold (Re1:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Re 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 Jer 10:9, renders Uphaz by Ophir. Ptolemy i makes mention of a river called Phasis in the island of Taprobane or Zeilan, where Bochart k seems to think Ophir was, from whence the gold of that name came; and the same geographer l 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, Ge 2:11, and both Strabo m and Pliny n 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 Uphaz o; 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 Re 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, Isa 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, Eph 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, Ex 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.
i Geograph. l. 7. c. 4. k Phaleg. l. 2. c. 27. col. 141. l Ptolem. Geograph. l. 5. c. 10. m Geograph. l. 11. p. 343. n Nat. Hist. l. 33. c. 3. o Hiller. Onomastic. Sacr. c. 8. p. 141.
Fuente: John Gill’s Exposition of the Entire Bible
As to the word Uphaz, some think it to be a pearl or precious stone, and they take the word כתם, kethem, which precedes it, for pure gold. Others take uphaz adjectivally, for pure gold. I do not suppose it to be an epithet, but I rather subscribe to the view of those who understand it as the proper name of a place, because this view is in accordance with the phraseology of the tenth chapter of Jeremiah. There is another opinion which is unsuitable. Uphaz is said to be derived from the noun Phaz, and is called “pure,” the letter Aleph being redundant. The above mentioned passage of Jeremiah is sufficient to prove my assertion, that it signifies a certain region; and so some have translated it by ophir. The word תרשש, tharsis, is thought to mean chrysolite: some think it denotes the color of the sea, and then, by a figure of speech, take it generally for any sea. It is also said to mean sky-colored.
Daniel now begins to relate the manner in which the vision was offered to him. He says, when he stood on the bank of the river a man appeared to him, different from the common order of men. He calls him a man, but shews him to be endued, or adorned with attributes which inspire full confidence in his celestial glory. We have elsewhere stated, how angels are called men, whenever God wished them to put on this outward form. The name of men is therefore used metaphorically whenever they assumed that form by God’s command, and now Daniel speaks after the accustomed manner. Meanwhile, some absurdly imagine angels to have been really men, since they assumed this appearance, and were clothed in a human body. We ought not to believe them to be really men, because they appeared under a human form. Christ, indeed, was really man, in consequence of his springing from the seed of Abraham, David, and Adam. But as regards angels, God clothes them for a single day or a short period in bodies, for a distinct purpose and a special use. Wherefore, I assert the gross error of those who suppose angels to become men, as often as they are corporeally visible in a human form. Still they may be called men, because Scripture accommodates itself to our senses, as we know sufficiently well. Daniel therefore says, he saw a man, and afterwards distinguishes him from the human race, and shews fixed and conspicuous marks inscribed upon him, which discover him to be an angel sent down from heaven, and not a mere earthly mortal. Some philosophize with subtlety on the word raised, as if Daniel so raised his eyes upwards as to be unconscious of all earthly objects; but this does not appear to me sufficiently certain. The Prophet wishes to impress the certainty of the vision; not only was his mind composed and collected, but he applied all his senses to the one object before him — the attainment of some consolation from God. The Prophet, therefore, denotes the earnestness of his desire, for when he looked round he found himself subject to many cares and anxieties. Again, with reference to the marks by which Daniel might infer the object of his vision to be neither earthly nor mortal, he first says, he was clothed in linen This kind of garment was common enough among the people of the East. Those regions are remarkably warm, and their inhabitants need not protect themselves against the cold, as we are necessarily compelled to do. They seldom wear woolen clothing. But on special occasions when they wish to use more splendid attire, they put on linen tunics, as we learn not only from many passages of Scripture, but also from profane writers. Hence I take this passage as if Daniel had said, the man appeared to him in splendid apparel. For בדים, bedim, is supposed not to mean common linen, but a more exquisite kind of fabric. This is one point.
He next says, He was girt with pure gold; that is, with a golden belt. The Orientals were formerly accustomed to gird themselves with belts or girdles, as their garments were long and reached almost down to the feet. Hence it became necessary for those who wished to move expeditiously to gird themselves with belts. When the angel appeared with raiment of this kind, the difference between himself and other men was displayed to the Prophet. Some refer the linen garment to the priesthood of Christ, and treat the girdle as an emblem of rigor. But these are mere refinements, and seem to me destitute of all reality. I therefore am content with the simple opinion on which I have touched, namely, this form of clothing distinguished the angel from ordinary mortals. But this will appear clearer from the following verse. For Daniel says, His body was sky-colored, or like the precious stone called beryl, of a golden hue Without doubt, the Prophet beheld something different from a human form, for the purpose of his clearly ascertaining the vision not to be a man, but an angel in the form of man. I leave the allegory here, although it proceeds throughout the whole verse. I am aware of the plausible nature of allegories, but when we reverently weigh the teachings of the Holy Spirit, those speculations which at first sight pleased us exceedingly, vanish from our view. I am not captivated by these enticements myself, and I wish all my hearers to be persuaded of this, — nothing can be better than a sober treatment of Scripture. We ought never to fetch from a distance subtle explanations, for the true sense will, as I have previously expressed it, flow naturally from a passage when it is weighed with maturer deliberation. He says, His face was like the appearance of lightning This, again, assured the Prophet of his being an more than earthly mortal. His eyes would lead to the same conclusion; they were like lamps of fire; then his arms and feet were like polished or burnished brass; lastly, the voice of his words was the voice of a tumult, or noise, or multitude. The sum of the whole is this, — the angel, though clad in human form, possessed certain conspicuous marks by which God separated him from the common crowd of men. Thus Daniel clearly perceived the divine mission of the angel, and God wished to establish the confidence and certainty of those prophecies which will afterwards follow in the eleventh chapter. Let us proceed:
Fuente: Calvin’s Complete Commentary
(5) A certain man.The appearance of this person is minutely described, while that of the angels is not mentioned. The dress especially recalls to our minds the clothing of the high priest. (See Exo. 39:27-29, and comp. Rev. 1:13.) The person himself is carefully distinguished from Michael (Dan. 10:21), and as we may infer from Daniels silence (comp. Dan. 9:21), he is distinct from Gabriel also. He is the same man who stood before Daniel (Dan. 8:15), and must be regarded as the Angel of God (Exo. 32:34), or Gods Presence (Exo. 33:14), or Gods Name; in fact, the One who was the Logos.
Uphaz.A place only mentioned in this passage and Jer. 10:9. The locality of it is unknown. The additions of the LXX. should be noted.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5, 6. This angelic man (doubtless Gabriel, Dan 9:21), clothed in the pure white linen robes of Jehovah’s priest (Lev 6:10; compare Eze 9:2), is very like the man Ezekiel saw on Jehovah’s throne (Eze 1:4; Eze 1:24; Eze 1:26), and very like the transfigured Christ afterward seen by the apostle John (Rev 1:13-15); but all those who live near to God grow to look like him (compare Rev 19:10-11). His girdle was of the gold of Uphaz, or, with the change of one consonant, Ophir. (Compare Psa 45:9.) Beryl is almost universally supposed to be chrysolite. (See note Eze 1:16.)
Fuente: Whedon’s Commentary on the Old and New Testaments
Dan 10:5. Fine gold of Uphaz If we compare this place with Jer 10:9 and the reading of some of the versions, we shall probably be inclined to agree with Bochart and Calmet, that Ophir and Uphaz are the same. Origen on Job 22:24 observes, that some interpreters will have Sophir or Ophir to be Africa; and the ancient navigators touched upon it when they sailed from the Red Sea round the Cape of Good Hope, and returned by the Mediterranean. Mr. Bruce thinks Ophir to have been in Abyssinia, where the mines of Sofala now are, and that some part near this coast was called by Eupolemus in Eusebius Ophri, and also that Tarshish was on the same coast, nearer the Arabian Gulph, vol. i. c. 4. And in the Abyssinian Annals in vol. 2: he finds the name of Tarshish mentioned as one of the petty kingdoms in the neighbourhood of Adel, and which lay directly in the road from the Red Sea to Sofala or Ophir. See Bishop Lowth on Isaiah, chap. Dan 2:13-16.
Fuente: Commentary on the Holy Bible by Thomas Coke
Dan 10:5 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:
Ver. 5. Then I lifted up mine eyes, and looked, ] viz., After my long fasting, praying, and meditating. So Moses and Elias, those great fasters, met together with our Saviour gloriously in the mount at his transfiguration. It is abstinence, not fulness, that makes a man capable of heavenly visions of divine glory.
Behold a certain man.
Clothed in linen.
Whose loins were girded with fine gold of Uphaz.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
man. Hebrew ‘ish. App-14.
clothed, &c. Compare the description in Rev 1. Note the Divine and angelic appearances in this book: Dan 3:25; Dan 4:13, Dan 4:17, Dan 4:23; Dan 6:22; Dan 7:16; Dan 8:13, Dan 8:14, Dan 8:16-26; Dan 9:21; Dan 10:4-8, Dan 10:10, Dan 10:16, Dan 10:18, Dan 10:20; Dan 12:1, Dan 12:5, Dan 12:6.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 10:5-6
Dan 10:5 Then I lifted upH5375 (H853) mine eyes,H5869 and looked,H7200 and beholdH2009 a certainH259 manH376 clothedH3847 in linen,H906 whose loinsH4975 were girdedH2296 with fine goldH3800 of Uphaz:H210
Dan 10:6 His bodyH1472 also was like the beryl,H8658 and his faceH6440 as the appearanceH4758 of lightning,H1300 and his eyesH5869 as lampsH3940 of fire,H784 and his armsH2220 and his feetH4772 like in colourH5869 to polishedH7044 brass,H5178 and the voiceH6963 of his wordsH1697 like the voiceH6963 of a multitude.H1995
Dan 10:5-6
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: 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.
Who is this magnificent person who appeared here to Daniel? Some have suggested that he was Gabriel; but the remarkable similarity between this passage and the description of Jesus Christ in Revelation 1 points to Christ himself.
Rev 1:13-15
“… one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.”
I am going to submit for consideration that this individual that appeared to Daniel was a pre-incarnate appearance of Jesus Christ.” This understanding is placed by a comparison with Rev 1:13, where John saw the glorified Christ. The fact that Daniel alone saw this individual corresponds with what occurred to the apostle Paul and his companions on the Damascus road. Paul’s companions heard only the voice but saw no man (Act 9:3). Inherent in such facts is the truth that when Christ appeared to a person, he was seen only by those whom Christ chose to see him.
The imagery of lightning and fire are representative of judgment and we certainly know that Jesus Christ is the executor of judgment (Joh 5:27, Jud 1:15). Lightning and thunder are terror-striking signs showing the latent power of the individual to which they are attributed. See Exo 19:16. Lightning and thunder are representative of the power of God and His might.
Fire is a symbol of divine wrath in destruction, judgment or punishment (Gen 19:24, Exo 9:23). Fire in the Old Testament is especially associated with the divine presence (Gen 15:17, Exo 3:2, Exo 13:21, Exo 19:18).
We need to keep in mind that this would not be the first time such a thing occurred within the lifetime of Daniel. Recall the fourth individual present in Nebuchadnezzar’s fiery furnace on the occasion of the refusal of Shadrach, Meshach and Abednego to bow down to the golden statue of Nebuchadnezzar and worship it. There is much evidence that supports that individual to be the pre-incarnate Christ Himself on that occasion as well.
Notice the words Daniel uses to address this individual, “my lord” (Dan 10:16-17), and notice the heavenly messenger accepted this designation without rebuke or correction. There are difficulties with this understanding and two of the scholars upon which I am relying heavily for this study do not share the view that this individual was the pre-incarnate form of Jesus Christ. Having previously completed the study of Revelation, upon reading Daniel’s description of Him, I immediately saw a comparison in the language between this and John’s description of Jesus Christ in Revelation and I find the evidence in support of Daniel’s visitor being the same as described by John in Revelation 1 to be compelling enough to consider it.
If this is not a pre-incarnate form of Jesus Christ, then who was it? Daniel did not name him by name as he did Gabriel twice before. In Dan 10:13 we see this individual telling Daniel that he remained with the “prince of Persia” and received assistance from “Michael”. It is difficult to picture one of the Godhead needing assistance for anything. So I have to acknowledge that Daniel’s heavenly visitor may be a high ranking angel instead of a pre-incarnate form of Jesus Christ. As for his identity, we are not told and any speculation beyond that is conjecture at best. Evidence for and against this individual being an epiphany of Jesus Christ will be presented as we progress through this study.
Fuente: Old and New Testaments Restoration Commentary
and behold: Dan 12:6, Dan 12:7, Jos 5:13, Zec 1:8, Rev 1:13-15
a certain man: Heb. one man
clothed: Dan 12:6, Dan 12:7, Eze 9:2
loins: Isa 11:5, Eph 6:14, Rev 1:13-15, Rev 15:6, Rev 15:7
Uphaz: Jer 10:9
Reciprocal: Jdg 13:6 – terrible Eze 1:13 – General Eze 40:3 – whose Dan 7:16 – one Dan 8:3 – I lifted Dan 8:15 – as Dan 10:16 – like Dan 12:5 – other two Mat 28:3 – countenance Mar 16:5 – a young 2Co 12:1 – visions
Fuente: The Treasury of Scripture Knowledge
THE COMING MIGHTY ONE
A certain Man.
Dan 10:5
I. Sometimes the coming Lord is painted in the Old Testament as the bearer of good tidings, the Saviour Who scatters blessings far and near.
II. But sometimes, as in this vision of Daniel, the coming Lord is painted not as Benefactor but as Soldier, Who has enemies to face and a fierce fight to endure.There are hosts marshalled against Him. His face, as He goes to battle, is as the appearance of lightning. The voice of His words is as the voice of a multitude.
III. And it is with the disciple as with the Lord.While I keep a glad face, because I have been marvellously blessed, I must see with clear eyes the antagonism I shall encounter. Opposition and hostility will meet me, exactly in proportion as I am faithful to the Captain of my Salvation. Christianity has its soldierly qualities, and I must contend earnestly for my King. Therefore
God harden me against myself,
This coward with pathetic voice,
Who craves for ease, and rest, and joys.
Fuente: Church Pulpit Commentary
Dan 10:5. Uphaz is another word for Ophir, a place that produced an unusually fine quality of gold. The fine clothing this certain man was wearing indicated the dignity of his mission and the giory of the authority behind it.
Fuente: Combined Bible Commentary
Dan 10:5-6. I lifted up mine eyes Being by the river-side, in deep contemplation, I looked up, and saw a person appear before me, clothed in linen, &c. Who this certain person was we may be at no loss to determine, if we consider him as described in the attire of the high-priest, and compare the passage with Exo 28:29., and the description of the Son of man by St. John in the Rev 1:13. If, however, he were not the Son of God himself, he was probably an angel of the highest order. Wintle. Concerning the fine gold of Uphaz, see note on Jer 10:9. His body was like the beryl That is, cerulean, or of a bluish-green colour; his face as the appearance of lightning See Mat 28:3. By this was symbolically expressed his perspicacity, or quickness in discerning and knowing every thing; and his eyes as lamps of fire To signify the comprehensiveness and piercing terribleness of his knowledge; his arms and feet like polished brass Of a bright flaming colour: see Rev 1:15. As the arms and feet in men are the instruments of action, by them we are here to understand his actions, the purity of which is meant to be expressed by the shining brass; and the voice of his words like the voice of a multitude By which greatness or terribleness of his voice was signified his denouncing terrible judgments on kings and kingdoms.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
10:5 Then I lifted up mine eyes, and looked, and behold a certain man {e} clothed in linen, whose loins [were] girded with fine gold of Uphaz:
(e) This was the angel of God, who was sent to assure Daniel in this prophecy that follows.
Fuente: Geneva Bible Notes
The man whom Daniel saw in this vision was probably the Son of God. [Note: Keil, p. 409; Young, p. 225; Walvoord, Daniel . . ., p. 243; Feinberg, p. 141; Whitcomb, p. 138; Campbell, p. 118; Merrill, "A Theology . . .," p. 388; Wiersbe, p. 297; Culver, "Daniel," p. 796.] The Jewish interpreters and some modern Christian scholars preferred the view that he was an angel. [Note: E.g., Leupold, pp. 447-48; Archer, "Daniel," p. 123; Pentecost, "Daniel," pp. 1365-66; Baldwin, p. 180; and Ironside, p. 174.] The similarities between this man, and the one Ezekiel and the Apostle John saw, argue for his being divine (cf. Eze 1:26-28; Rev 1:13-16; Rev 2:18). However, what this man proceeded to say (esp. Dan 10:13) has led some to prefer the view that he was an angel.
Expensive linen dress is what the priests in Israel wore, and it distinguished them as God’s special servants. Likewise, the sash around this angel’s waist, evidently embroidered with or made completely of the best gold, would have identified Him as a special person. The meaning of "Uphaz" is uncertain. It may be the same as "Ophir," since the translators of the Syriac version of Jeremiah substituted "Ophir" for "Uphaz" in Jer 10:9. The location of Ophir is also uncertain. It may have been in southwestern or southeastern Arabia, on the northeast African coast, or in India. [Note: The New Bible Dictionary, 1962 ed., s.v. "Ophir," by D. J. Wiseman.] Alternatively, "Uphaz" may be a technical term for "refined gold." [Note: Ibid., s.v. "Uphaz," by D. J. Wiseman.] The personal descriptions of this man resemble what John saw on the island of Patmos, namely: the Son of God (Rev 1:13-16; cf. Eze 1:13-14). All these features picture a person of great glory and splendor.
"The impression given to Daniel was that the entire body of the man in the vision was like a gigantic transparent jewel reflecting the glory of the rest of the vision." [Note: Walvoord, Daniel . . ., p. 243.]