Exegetical and Hermeneutical Commentary of Daniel 10:10
And, behold, a hand touched me, which set me upon my knees and [upon] the palms of my hands.
10. An invisible hand, touching him, reassured him, and partly raised him up.
set me ] lit. caused me to move to and fro or totter (see on Amo 4:8), i.e. here, as the context shews, ‘ set me tottering upon my knees,’ &c.: so R.V. marg. Cf. 2Es 5:15 .
Fuente: The Cambridge Bible for Schools and Colleges
10 18. Daniel is gradually revived and reassured.
Fuente: The Cambridge Bible for Schools and Colleges
And, behold, an hand touched me – The hand of the angel. Compare Dan 8:18.
Which set me upon my knees and upon the palms of my hands – Not upright, as in Dan 8:18. That is, he had not strength given him at once to stand erect, but he was partially raised up and enabled to move, though in a feeble and tottering manner. The word used here ( noa) means to move to and fro; to waver; to vacillate; and the sense here, as expressed by Gesenius (Lexicon) is, lo, a hand touched me, and caused me to reel (i. e., to stand reeling and trembling) upon my knees and hands. He was gradually restored to strength.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. A hand touched me] Nothing was apparent or palpable but a hand. A hand had written Belshazzar’s fate upon the wall; and the hand is frequently mentioned when the power or majesty of God is intended. Perhaps by hand God himself may be meant. It is remarkable that in a very ancient MS. of the Septuagint, more than a thousand years old, now in the imperial library of Vienna, adorned with paintings which have been engraved for the catalogue of Lambechius, and transferred to that of Nesselius, all the appearances of God are represented by a hand in the clouds.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
What a poor worm is man to crush or to raise by the mighty hand of God! This dealt the angel Gabriel with him before, Dan 8:16,17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. an handnamely, ofGabriel, who interpreted other revelations to Daniel (Da8:16) [THEODORET].
set me upon my kneesGESENIUStranslates, “cause me to reel on my knees,” &c.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Da 10:6, but the hand of one distinct from him, one of his attendants, Da 12:5 that had the similitude of the sons of men, Da 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, Da 8:16:
which set me upon my knees, and upon the palms of my hands; or, “which caused him to move” t; 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.
t “movere fecit me”, Pagninus, Montanus; “commovit me”, Junius Tremellius, Cocceius “movit me”, Tigurine version, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
| Daniel Alarmed and Comforted. | B. C. 534. |
10 And, behold, a hand touched me, which set me upon my knees and upon the palms of my hands. 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. 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. 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. 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. 15 And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. 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. 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. 18 Then there came again and touched me one like the appearance of a man, and he strengthened me, 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. 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. 21 But I will show 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.
Much ado here is to bring Daniel to be able to bear what Christ has to say to him. Still we have him in a fright, hardly and very slowly recovering himself; but he is still answered and supported with good words and comfortable words. Let us see how Daniel is by degrees brought to himself, and gather up the several passages that are to the same purport.
I. Daniel is in a great consternation and finds it very difficult to get clear of it. The hand that touched him set him at first upon his knees and the palms of his hands, v. 10. Note, Strength and comfort commonly come by degrees to those that have been long cast down and disquieted; they are first helped up a little, and then more. After two days he will revive us, and then the third day he will raise us up. And we must not despise the day of small things, but be thankful for the beginnings of mercy. Afterwards he is helped up, but he stands trembling (v. 11), for fear lest he fall again. Note, Before God gives strength and power unto his people he makes them sensible of their own weakness. I trembled in myself, that I might rest in the day of trouble, Hab. iii. 16. But when, afterwards, Daniel recovered so much strength in his limbs that he could stand steadily, yet he tells us (v. 15) that he set his face towards the ground and became dumb; he was as a man astonished, who knew not what to say, struck dumb with admiration and fear, and was loth to enter into discourse with one so far above him; he kept silence, yea, even from good, till he had recollected himself a little. Well, at length he recovered, not only the use of his feet, but the use of his tongue; and, when he opened his mouth (v. 16), that which he had to say was to excuse his having been so long silent, for really he durst not speak, he could not speak: “O my lord” (so, in great humility, this prophet calls the angel, though the angels, in great humility, called themselves fellow-servants to the prophets, Rev. xxii. 9), “by the vision my sorrows are turned upon me; they break in up on me with violence; the sense of my sinful sorrowful state turns upon me when I see thy purity and brightness.” Note, Man, who has lost his integrity, has reason to blush, and be ashamed of himself, when he sees or considers the glory of the blessed angels that keep their integrity. “My sorrows are turned upon me, and I have retained no strength to resist them or bear up a head against them.” And again (v. 17), like one half dead with the fright, he complains, “As for me, straightway there remained no strength in me to receive these displays of the divine glory and these discoveries of the divine will; nay, there is no breath left in me.” Such a deliquium did he suffer that he could not draw one breath after another, but panted and languished, and was in a manner breathless. See how well it is for us that the treasure of divine revelation is put into earthen vessels, that God speaks to us by men like ourselves and not by angels. Whatever we may wish, in a peevish dislike of the method God takes in dealing with us, it is certain that if we were tried we should all be of Israel’s mind at Mt. Sinai, when they said to Moses, Speak thou to us, and we will hear, but let not God speak to us lest we die, Exod. xx. 19. If Daniel could not bear it, how could we? Now this he insists upon as an excuse for his irreverent silence, which otherwise would have been blame-worthy: How can the servant of this my lord talk with this my lord? v. 17. Note, Whenever we enter into communion with God it becomes us to have a due sense of the vast distance and disproportion that there are between us and the holy angels, and of the infinite distance, and no proportion at all, between us and the holy God, and to acknowledge that we cannot order our speech by reason of darkness. How shall we that are dust and ashes speak to the Lord of glory?
II. The blessed angel that was employed by Christ to converse with him gave him all the encouragement and comfort that could be. It should seem, it was not he whose glory he saw in vision (Dan 10:5; Dan 10:6) that here touched him, and talked with him; that was Christ, but this seems to have been the angel Gabriel, whom Christ had once before ordered to instruct Daniel, ch. viii. 16. That glorious appearance (as that of the God of glory to Abraham, Acts vii. 2) was to give authority and to gain attention to what the angel should say. Christ himself comforted John when he in a like case fell at his feet as dead (Rev. i. 17); but here he did it by the angel, whom Daniel saw in a glory much inferior to that of the vision in the verses before; for he was like the similitude of the sons of men (v. 16), one like the appearance of a man, v. 18. When he only appeared, as he had done before (ch. ix. 21), we do not find that Daniel was put into any disorder by it, as he was by this vision; and therefore he is here employed a third time with Daniel.
1. He lent him his hand to help him, touched him, and set him upon his hands and knees (v. 10), else he would still have lain grovelling, touched his lips (v. 16), else he would have been still dumb; again he touched him (v. 18), and put strength into him, else he would still have been staggering and trembling. Note, The hand of God’s power going along with the word of his grace is alone effectual to redress all our grievances, and to rectify whatever is amiss in us. One touch from heaven brings us to our knees, sets us on our feet, opens our lips, and strengthens us; for it is God that works on us, and works in us, both to will and to do that which is good.
2. He assured him of the great favour that God had for him: Thou art a man greatly beloved (v. 11); and again (v. 19), O man greatly beloved! Note, Nothing is more likely, nothing more effectual, to revive the drooping spirits of the saints than to be assured of God’s love to them. Those are greatly beloved indeed whom God loves; and it is comfort enough to know it.
3. He silenced his fears, and encouraged his hopes, with good words and comfortable words. He said unto him, Fear not, Daniel (v. 12); and again (v. 19), O man greatly beloved! fear not; peace be unto thee; be strong, yea, be strong. Never did any tender mother quiet her child, when any thing had grieved or frightened it, with more compassion and affection than the angel here quieted Daniel. Those that are beloved of God have no reason to be afraid of any evil; peace is to them; God himself speaks peace to them; and they ought, upon the warrant of that, to speak peace to themselves; and that peace, that joy of the Lord, will be their strength. Will God plead against us with his great power? will he take advantage against us of our being overcome by his terror? No, but he will put strength into us, Job xxiii. 6. So he did into Daniel here, when, by reason of the lustre of the vision, no strength of his own remained in him; and he acknowledges it (v. 19): When he had spoken to me I was strengthened. Note, God by his word puts life, and strength, and spirit into his people; for if he says, Be strong, power goes along with the word. And, now that Daniel has experienced the efficacy of God’s strengthening word and grace, he is ready for any thing: “Now, Let my lord speak, and I can hear it, I can bear it, and am ready to do according to it, for thou hast strengthened me.” Note, To those that (like Daniel here) have no might God increases strength, Isa. xl. 29. And we cannot keep up our communion with God but by strength derived from him; but, when he is pleased to put strength into us, we must make a good use of it, and say, Speak, Lord, for thy servant hears. Let God enable us to comply with his will, and them, whatever it is, we will stand complete in it. Da quod jubes, et jube quod vis–Give what thou commandest, and then command what thou wilt.
4. He assured him that his fastings and prayers had come up for a memorial before God, as the angel told Cornelius (Acts x. 4): Fear not, Daniel, v. 12. It is natural to fallen man to be afraid of an extraordinary messenger from heaven, as dreading to hear evil tidings thence; but Daniel need not fear, for he has by his three weeks’ humiliation and supplication sent extraordinary messengers to heaven, which he may expect to return with an olive-branch of peace: “From the first day that thou didst set thy heart to understand the word of God, which is to be the rule of thy prayers, and to chasten thyself before thy God, that thou mightest put an edge upon thy prayers, thy words were heard,” as, before, at the beginning of thy supplication, ch. ix. 23. Note, As the entrance of God’s word is enlightening to the upright, so the entrance of their prayers is pleasing to God, Ps. cxix. 130. From the first day that we begin to look towards God in a way of duty he is ready to meet us in a way of mercy. Thus ready is God to hear prayer. I said, I will confess, and thou forgavest.
5. He informed him that he was sent to him on purpose to bring him a prediction of the future state of the church, as a token of God’s accepting his prayers for the church: “Knowest thou wherefore I come unto thee? If thou knewest on what errand I come, thou wouldst not be put into such a consternation by it.” Note, If we rightly understood the meaning of God’s dealings with us, and the methods of his providence and grace concerning us, we should be better reconciled to them. “I have come for thy words (v. 12), to bring thee a gracious answer to thy prayers.” Thus, when God’s praying people call to him, he says, Here I am (Isa. lviii. 9); what would you have with me? See the power of prayer, what glorious things it has, in its time, fetched from heaven, what strange discoveries! On what errand did this angel come to Daniel? He tells him (v. 14): I have come to make thee understand what shall befal thy people in the latter days. Daniel was a curious inquisitive man, that had all his days been searching into secret things, and it would be a great gratification to him to be let into the knowledge of things to come. Daniel had always been concerned for the church; its interests lay much upon his heart, and it would be a particular satisfaction to him to know what its state should be, and he would know the better what to pray for as long as he lived. He was now lamenting the difficulties which his people met with in the present day; but, that he might not be offended in those, the angel must tell him what greater difficulties are yet before them; and, if they be wearied now that they only run with the footmen, how will they contend with horses? Note, It would abate our resentment of present troubles to consider that we know not but much greater are before us, which we are concerned to provide for. Daniel must be made to know what shall befal his people in the latter days of the church, after the cessation of prophecy, and when the time drew nigh for the Messiah to appear, for yet the vision is for many days; the principal things that this vision was intended to give the church the foresight of would come to pass in the days of Antiochus, nearly 300 years after this. Now that which the angel is entrusted to communicate to Daniel, and which Daniel is encouraged to expect from him, is not any curious speculations, moral prognostications, nor rational prospects of his own, though he is an angel, but what he has received from the Lord. It was the revelation of Jesus Christ that the angel gave to St. John to be delivered to the churches, Rev. i. 1. So here (v. 21): I will show thee what is written in the scriptures of truth, that is, what is fixed in the determinate counsel and foreknowledge of God. The decree of God is a thing written, it is a scripture which remains and cannot be altered. What I have written I have written. As there are scriptures for the revealed will of God, the letters-patent, which are published to the world, so there are scriptures for the secret will of God, the close rolls, which are sealed among his treasures, the book of his decrees. Both are scriptures of truth; nothing shall be added to nor taken from either of them. The secret things belong not to us, only now and then some few paragraphs have been copied out from the book of God’s counsels, and delivered to the prophets for the use of the church, as here to Daniel; but they are the things revealed, even the words of this law, which belong to us and to our children; and we are concerned to study what is written in these scriptures of truth, for they are things which belong to our everlasting peace.
6. He gave him a general account of the adversaries of the church’s cause, from whom it might be expected that troubles would arise, and of its patrons, under whose protection it might be assured of safety and victory at last. (1.) The kings of the earth are and will be its adversaries; for they set themselves against the Lord, and against his Anointed, Ps. ii. 2. The angel told Daniel that he was to have come to him with a gracious answer to his prayers, but that the prince of the kingdom of Persia withstood him one and twenty days, just the three weeks that Daniel had been fasting and praying. Cambyses king of Persia had been very busy to embarrass the affairs of the Jews, and to do them all the mischief he could, and the angel had been all that time employed to counter-work him; so that he had been constrained to defer his visit to Daniel till now, for angels can be but in one place at a time. Or, as Dr. Lightfoot says, This new king of Persia, by hindering the temple, had hindered those good tidings which otherwise he should have brought him. The kings and kingdoms of the world were indeed sometimes helpful to the church, but more often they were injurious to it. “When I have gone forth from the kings of Persia, when their monarchy is brought down for their unkindness to the Jews, then the prince of Grecia shall come,” v. 20. The Grecian monarchy, though favourable to the Jews at first, as the Persian was, will yet come to be vexatious to them. Such is the state of the church-militant; when it has got clear of one enemy it has another to encounter: and such a hydra’s head is that of the old serpent; when one storm has blown over it is not long before another rises. (2.) The God of heaven is, and will be, its protector, and, under him, the angels of heaven are its patrons and guardians. [1.] Here is the angel Gabriel busy in the service of the church, making his part good in defence of it twenty-one days, against the prince of Persia, and remaining there with the kings of Persia, as consul, or liege-ambassador, to take care of the affairs of the Jews in that court, and to do them service, v. 13. And, though much was done against them by the kings of Persia (God permitting it), it is probably that much more mischief would have been done them, and they would have been quite ruined (witness Haman’s plot) if God had not prevented it by the ministration of angels. Gabriel resolves, when he has despatched this errand to Daniel, that he will return to fight with the prince of Persia, will continue to oppose him, and will at length humble and bring down that proud monarchy (v. 20), though he knows that another as mischievous, even that of Grecia, will rise instead of it. [2.] Here is Michael our prince, the great protector of the church, and the patron of its just but injured cause: The first of the chief princes, v. 13. Some understand it of a created angel, but an archangel of the highest order, 1Th 4:16; Jud 1:9. Others think that Michael the archangel is no other than Christ himself, the angel of the covenant, and the Lord of the angels, he whom Daniel saw in vision, v. 5. He came to help me (v. 13); and there is none but he that holds with me in these things, v. 21. Christ is the church’s prince; angels are not, Heb. ii. 5. He presides in the affairs of the church and effectually provides for its good. He is said to hold with the angels, for it is he that makes them serviceable to the heirs of salvation; and, if he were not on the church’s side, its case were bad. But, says David, and so says the church, The Lord takes my part with those that help me, Ps. cxviii. 7. The Lord is with those that uphold my soul, Ps. liv. 4.
Fuente: Matthew Henry’s Whole Bible Commentary
b. ANGELIC ANNOUNCEMENT
TEXT: Dan. 10:10-14
10
And, behold, a hand touched me, which set me upon my knees and upon the palms of my hands.
11
And he said unto me, O Daniel, thou 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.
12
Then said he unto me, Fear not, Daniel; for from the first day that thou didst set thy heart to understand, and to humble thyself before thy God, thy words were heard: and I am come for thy words sake.
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.
14
Now I am come to make thee understand what shall befall thy people in the latter days; for the vision is yet for many days.
QUERIES
a.
What power did the being exert to restore Daniel upright?
b.
Who is the prince of the kingdom of Persia?
c.
What are the latter days?
PARAPHRASE
And behold this angelic being touched me, rousing me and raising me up on my knees and my hands. And he said to me: Daniel, God has taken great delight in you, so give all your attention to the words I am telling you, for God has sent me to you. So I stood up still trembling with fear. Then he said to me, Do not be frightened, for from the very first day you humbled yourself and began to fast and pray, God heard your prayers, and I was sent here to give you Gods answer. However, I was detained for 21 days in coming to you by the mighty demon who overrules the kingdom of Persia. But Michael, one of Gods angels of the first order, came to assist me overcome this demon, and Michael left me there to continue my influence with the kings of Persia until I could safely get leave and come to you. Now I am here to tell you what will happen to your people, the Jews, in these latter days of the Mosaic covenant, but these latter days are yet a number of years away.
COMMENT
Dan. 10:10-11 . . . A HAND TOUCHED ME . . . The hand of the divine stranger in some supernatural way imparted strength to Daniel who was lying unconscious, face down upon the ground, and roused Him and raised him up in a crawling position on his knees and the palms of his hands. Greatly beloved is literally, God has taken great delight in Daniels attitude. The delight of God being directed toward an individual demands a like response, so Daniel is exhorted to give attention and effort to understand the message the angel has to deliver from God. Next the angel assists Daniel to stand upright, though Daniel was still shaky with his recent unconsciousness.
Dan. 10:12 . . . THY WORDS WERE HEARD . . . What a consolation to know that God hears those of humble and contrite hearthears and is able to answer. When a man willingly arrives at the attitude Daniel had, God is more than willing to act on that mans behalf to that mans ultimate good. Such a man may not always understand the answer God gives or the method God uses to answer, but such a man will accept it in faith and trust.
Dan. 10:13-14 . . . THE PRINCE OF THE KINGDOM OF PERSIA WITHSTOOD ME . . . These verses and Dan. 10:20-21 of this same chapter form some of the most interesting glimpses of all the Bible on angelology! Daniels prayer had been concerned with the relation of Persia to Gods people and the current slanderous attack upon them by the Samaritans, who seemed to have convinced the Persian court that the few Israelites who had been released to return to Palestine were planning sedition.
The angelic messenger had apparently been sent to forcibly overcome and remove the demonic spirit that was at work against the people of God in its influence upon the Persian monarch. It is intriguing to note that the heavenly helper does not exert his force against the Samaritans or even against the Persian monarch, but against the prince of the kingdom of Persia. We are afforded here a glimpse behind the scenes of world history to the realm of the supernatural and spiritual, where the unseen but real battle of the ages is transpiring. In the realm of observable history there is more than meets the eye. There are powers at work of which some people never have a conception. This is why Paul exhorts Christians to gird themselves with supernatural armor and arm themselves with supernatural weaponsfor we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places. (Eph. 6:10-20). This is the meaning of the second half of the book of Revelation (cf. More Than Conquerors, by Wm. Hendriksen). One should also consult such scriptures as Isa. 24:21; Col. 2:15; Heb. 1:14; Heb. 13:2 and our Special Study on Angels at the end of this chapter.
Who is this prince of the kingdom of Persia? Many have supposed him to be simply the Persian king, himself. But it is not in keeping with biblical teaching to suppose that one mortal king could have so successfully opposed an angel of God for a period of 21 days, if one angel was able to smite 185,000 Assyrians in one night! An angel-prince is the meaning. Demons in the N.T. are, without a doubt referred to herethey are called evil angels in the N.T. It appears that in the downward plunge away from truth and morality the Gentile nations, even as they chose to worship and seek the fellowship of demons (cf. Cor. Dan. 10:20 ff), came under the powerful influence of Satanic angels. These demon-spirits became the controlling, deceiving, power of decadent, depraved men, and they used whatever powers they had to hamper Gods work and thwart His purposes. When Christ came He destroyed Satans power for all who will believe in Him and bound Satan to a much more restricted sphere of influence (cf. Heb. 2:14-16; Col. 2:15; Joh. 12:31; Joh. 16:11; Mat. 12:29-30; Rev. 20:1-3).
We get a rare glimpse behind the scenes of world history as it occurred then and even now. There are spiritual forces at work that are far in excess of what men who disregard divine revelation would suppose. They struggle behind the struggles that are written on the pages of history. They explain the Satanic evil that often comes to light under the things that appear on the surface. Since a particular prince of the kingdom of Persia is mentioned, it seems to be a valid conclusion that every godless, cruel, tyrannical nation is dominated by some such prince. Whether each evil angel may have but one nation as his domain, or whether there may be broader spheres of activity in. which the more powerful among them are active, we cannot decide on the limited information available in Scripture.
There are evidently ranks or orders among the angelic beings. Michael was of the first order. The name Michael means: Who is like God?
Evil angels had held the controlling position at the Persian court, They did not hold it, however, without the consent of the governed. That is, when men become so bereft of the truth willingly, that they have no love for the truth, but take pleasure in unrighteousness, God will send them a strong delusion, that they may believe a lie (cf. the state to which the Gentiles had fallen in Rom. 1:18 ff). Therefore, it must have been the desire of the heart of Cyrus, and perhaps others of his kingdom, to know and be able to live the truth; so God sent His angel Michael to overthrow the rule of the evil angels in the minds and hearts of the Persian court.
It is interesting to note the harmonious cooperation between Gods angels in carrying out His work. One helps the other where help is needed. Here is an example of how Gods will is done in heaven. And the fact that certain of these angels of God are great and mighty does not cause any rivalry or opposition among them! What a blessing it would be if Gods will were done on earth as it is in heaven!
The angel stood by the side or remained there with the kings of Persia. After the present king shall have passed from the scene, the same angelic influence from God will remain with his successors. This should be especially comforting for the people of Daniel to know.
Leupold summarizes the teaching of this important passage thus: The sum of the matter is this: There are powerful forces of evil at work in and through the nations and their rulers to defeat and to overthrow the people of God. This may alarm and cause terror when one considers how powerful these demon potentates are. On the other hand, there are still more powerful agents of good at work who, by harmonious cooperation, will prevail over their wicked opponents. So the cause of the kingdom is in good hands, and its success is assured.
This is one of the great truths of the Bible not often taught in our day and among our people. Yet it sheds light on many a puzzling situation in the course of historical developments and would help Gods children to keep a balanced judgment as well as a sure hope in todays mad world.
The latter days referred to in Dan. 10:14 can be none other than the last days of the O.T. dispensation (from the Persian era to the Roman occupation of Palestine). The certainty of this interpretation is established clearly by the context. In Dan. 10:20 of this chapter the angel limits the latter days to the era covered by the empires of Persia and Greece. Chapter eleven amplifies that era by predicting in detail the machinations of the Seleucids and Ptolemies. The latter days referred to in this chapter, therefore, have nothing to do with the end of all time and the Second Advent of the Lord Jesus Christ. No one is to know that day or hour!
QUIZ
1.
Why did the angel touch Daniel?
2.
What makes Daniels attitude exemplary?
3.
How does the sending of this angel fit in with the situation in the Persian court at that time?
4.
How does his section of scripture give us a revelation of forces behind observable history?
5.
Who is this prince of the kingdom of Persia?
6.
What example do we have of Gods will being done in heaven?
7.
Should we teach about angels and demons today? Why?
Fuente: College Press Bible Study Textbook Series
(10) An hand.This hand was that of the person who appeared, but it is spoken of as felt, not as seen. But though supported by this hand, the prophet is unable to stand upright. He crouches in a terrified posture. It should be noticed that the equivalent of set is translated scatter (Psa. 59:11 [12]). It is used in the same sense in the passage before us. (See Amo. 9:9.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. The touch of the mighty hand of this messenger of Jehovah (compare Eze 3:14; Eze 3:22; Eze 8:1; Eze 8:3, etc.) shocked (literally, “shook”) the prophet upon his hands and knees, though he was still “tottering” with weakness and his face was to the earth.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And behold a hand touched me, which set me on my knees and on the palms of my hands.’
‘A hand touched me’ probably means that he felt himself seized by a powerful hand, compare Dan 8:18 where it lifted him onto his feet, also Dan 9:21. Here it set him on his hands and knees. His awareness of the powerful and holy figure before him prevented him rising to his feet. He probably felt too weak. But there was something symbolic here. He was on all fours as a beast but he was to be raised to stand up like a man.
Fuente: Commentary Series on the Bible by Peter Pett
The First Part of the Angel’s Message
v. 10. And, behold, an hand touched me, v. 11. And He said unto me, O Daniel, a man greatly beloved, v. 12. Then said He unto me, Fear not, Daniel; for from the first day that thou didst set thine heart to understand, v. 13. But the prince of the kingdom of Persia, v. 14. Now I am come to make thee understand what shall befall thy people in the latter days, v. 15. And when He had spoken such words unto me, I set my face toward the ground, v. 16. And, behold, one like the similitude of the sons of men, v. 17. For how can the servant of this my Lord talk with this my Lord? v. 18. Then there came again and touched me one like the appearance of a man, and he strengthened me,
v. 19. and said, O man greatly beloved, fear not, v. 20. Then said he, Knowest thou wherefore I come unto thee? v. 21. But I will show thee that which is noted in the scripture of truth,
Fuente: The Popular Commentary on the Bible by Kretzmann
I beg the Reader to be particularly attentive to what is said of the silence, fear, and vast humbleness of soul manifested by the Prophet. Think, Reader, what a solemn thing it must be, to have personal communion with the Lord; even when clothed in the Lord’s own righteousness! If Daniel, a man greatly beloved, felt all this, where shall the ungodly and the sinner appear? But, observe the gracious hand touching Daniel! Behold another Prophet so favoured, Isa 6:1-7 . And an Apostle, Rev 1:17 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Dan 10:10 And, behold, an hand touched me, which set me upon my knees and [upon] the palms of my hands.
Ver. 10. And, behold, an hand touched me, ] i.e., The hand of the angel Gabriel, who was sent by Christ to dictate unto Daniel the prophecy following. It is Christ’s use to signify prophecies by his angel, Rev 1:1-2 and this angel is accordingly strengthened by Michael Dan 10:21 – that is, by Christ.
Which set me upon my knees.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Dan 10:10-14
10Then behold, a hand touched me and set me trembling on my hands and knees. 11He said to me, O Daniel, man of high esteem, understand the words that I am about to tell you and stand upright, for I have now been sent to you. And when he had spoken this word to me, I stood up trembling. 12Then he said to me, Do not be afraid, Daniel, for from the first day that you set your heart on understanding this and on humbling yourself before your God, your words were heard, and I have come in response to your words. 13But the prince of the kingdom of Persia was withstanding me for twenty-one days; then behold, Michael, one of the chief princes, came to help me, for I had been left there with the kings of Persia. 14Now I have come to give you an understanding of what will happen to your people in the latter days, for the vision pertains to the days yet future.
Dan 10:10 a hand touched me Angels did this (Qal PERFECT) to encourage and strengthen those to whom they appeared (cf. Dan 10:16; Dan 10:18; 1Ki 19:5-7; as did Jesus. Rev 1:17).
set me trembling. . .on my hands and knees This (BDB 631, Hiphil IMPERFECT) is an idiom for physical strengthening. Daniel arose from being prostrate on the ground to kneeling on his hands and knees.
Dan 10:11; Dan 10:19
NASBman of high esteem
NKJVman greatly beloved
NRSVgreatly beloved
TEVDaniel, God loves you
NJByou are a man specially chosen
See note at Dan 9:23, where this same expression is used of Daniel by an angel.
understand the words Not only was Daniel gifted by God for the understanding and interpreting of dreams and visions (cf. Dan 1:17), but several times the angel announced that a special understanding was provided Daniel (cf. Dan 8:16-17). Daniel must cooperate in this process and remain alert.
stand upright This is similar to Eze 2:1. Daniel was first on his face, then on his hands and knees, and now he must stand up and hear the message.
Dan 10:12 Do not be afraid This is apparently a Qal JUSSIVE in meaning but not form, as is Dan 10:19. This is YHWH’s recurrent message (sometimes through angels) to His people (e.g., Gen 15:1; Gen 21:17; Gen 26:24; Gen 35:17; Gen 43:23; Deu 3:22; Deu 7:18; Deu 20:1; Deu 31:6; Deu 31:8; Isa 7:4; Isa 35:4; Isa 40:9; Isa 41:10; Isa 41:13-14; Isa 43:5; Isa 44:2; Isa 54:4; Jer 30:10; Jer 46:27-28). God is for us and with us (cf. Jos 1:5-7; Isa 43:2; Isa 43:5).
from the first day. . .your words were heard God heard Daniel’s prayer and sent an angel to bring the response.
humbling yourself before God This term’s basic meaning is to be bowed down (BDB 776 III). In the Hithpael form it is also found in Ezr 8:21, where it is used of prayer and fasting (cf. Dan 9:3; Dan 9:20; Dan 10:2-3; also note Psa 35:13).
This same Hebrew word is used in the Psalms to assert that God cares for and hears the humble (cf. Psa 10:16-18; Psa 69:32) and the afflicted (cf. Psa 9:11-16; Psa 10:12-15). The NT continues this theme about God’s special care and rescue of the humble-minded in Mat 18:4; Mat 23:12; Luk 18:14; Jas 4:10; 1Pe 5:6.
Dan 10:13; Dan 10:20 prince of the kingdom of Persia This is a different Hebrew word than prince of Dan 9:25-26 (BDB 617). This is the Hebrew term (BDB 978) which is translated chieftain, ruler, official, captain, or prince and usually in the Bible refers to different kinds of leaders. It is often used in late Hebrew for angels (cf. Dan 10:21; Dan 12:1; Jos 5:14-15).
This seems to refer to the national angel of Persia (cf. Deu 29:26; Deu 32:8 in the Septuagint and Isa 24:21).
Dan 10:13 withstanding me This term (BDB 617) means to place or stand in front of. It is related to the term for prince (the one in front) in Dan 9:25-26. In this context it is used both positively (cf. Dan 10:16) and negatively (here).
for twenty-one days This is another use of the symbolic number seven (7×3). It seems that three or three and one half are symbolic in Daniel of an incomplete or divinely shortened time and was not meant to be understood literally!
This chapter is unique in the Bible in its presentation of the spiritual realm. It records a spiritual struggle between angelic powers. Is this meant to doctrinally inform us about spiritual conflict or is this another example of apocalyptic details? I just do not believe we should base doctrine on these kinds of passages, just as I believe we should not base doctrine on parables or poetry. Doctrines should be based on clear teaching passages and other genres serve as illustrations. Since this chapter is unique we must not develop an elaborate angeology, as did the rabbis who were theologically affected by Iranian (Zoroastrian) dualism. Can the will of the one true God be thwarted or even delayed by rebellious angels?
Michael His name means Who is like God? (BDB 567) He is the national angel of Israel. He is one of two angels named in the Bible (cf. Dan 10:21; Dan 12:1; Jud 1:9 and Rev 12:7). He is not the pre-incarnateChrist.
one of the chief princes This ADJECTIVE (BDB 911) is used in the sense of first in rank. Michael is called the archangel in Jud 1:9, while in Rev 12:7-9, he leads an angelic army against the dragon (Satan) and his angels. The only other place this terminology is used is in the rapture passage of 1Th 4:16.
From the Bible itself we know of angelic levels.
1. Cherubim (Gen 3:24; Exo 25:18; Exo 25:22; Ezekiel 10)
2. Seraphim (Isaiah 6)
3. messenger angels (Daniel, often)
4. guardian angels (Matthew 18)
5. archangels (Dan 10:13; Dan 12:1; Jud 1:9)
6. national angels (Dan 10:13; Dan 10:20; LXX of Deu 29:26; Deu 32:8; also Deu 32:8 has now been found in a Hebrew fragment in the Dead Sea Scrolls).
Exactly how these relate to the demonic (e.g., Rom 8:38-39; Eph 3:10; Eph 6:12; Col 1:16; Col 2:15) levels of Paul’s writing is uncertain.
In apocalyptic Jewish literature there are:
1. the seven angels of the Presence (cf. I Enoch 20:1-8; 81:5; 90:21-22; 2Es 4:1; 2Es 5:20)
2. archangels (I Enoch 40; 87:2-3; 88:1; 90:31)
3. guardian angels (I Enoch 20:5 and DSS texts)
For a good discussion see Millard J. Erickson, Christian Theology, 2nd ed., pp. 457-475.
SPECIAL TOPIC: ANGELS AND DEMONS
Dan 10:14 latter days This Hebrew term (BDB 31) basically means end. It is used in a variety of ways, but in this context, it refers to the last part of human history. Brown, Driver, Briggs Lexicon define it as a prophetic phrase denoting the final period of the history so far as the speaker’s perspective reaches, the sense thus varies with the context, but it often equals the ideal or Messianic future (p. 31).
1. Gen 49:1 – Israel’s possession of Canaan
2. Num 24:14; Deu 4:30 – Israel’s return from exile
3. Deu 31:29; Jer 23:30; Jer 30:24 – Israel’s continuing rebellion
4. Isa 2:2; Eze 38:8; Hos 3:5 – Israel restored and exalted
5. Eze 38:16 – another attack on Israel after the return to the Promised Land
6. Jer 48:47; Jer 49:39 – God restoring the nations to peace and prosperity
The real question about this phrase is the time-frame. For those who believe that all OT prophecies must be literally fulfilled to national Israel (dispensationalism), some (if not most) of these latter days texts have not been fulfilled and, therefore, must be future. Since these speak specifically of national Israel and not the church, then a future secret rapture to remove the church from history must be proposed. Then the book of Revelation becomes a strictly Jewish message with the millennium functioning as the fulfillment.
Neither Jesus nor any NT writer reaffirms these national prophecies. The OT prophets saw a new day in terms of their OT faith, but God’s fulfillment was richer, wider, deeper, and inclusive. The gospel is for all. Jerusalem is not a city in Palestine, but a metaphor for heaven in Revelation 21. These inspired prophets saw as far as God chose to allow, but what they saw was partial (cf. Heb 1:1-3).
for the vision pertains to the days yet future A similar phrase is used in Dan 8:26 to refer to Antiochus IV’s reign, while in Dan 2:28; Dan 12:4; Dan 12:9 similar words seem to refer to the end of time. The future is often determined by the understanding or historical perspective of the human writer! The really hard interpretive issue in Daniel’s visions is to what future time period they refer. Most of Daniel’s visions relate to the second (Medo-Persian) and third (Greece) kingdoms. However, certain texts could relate to the end-time antichrist (cf. Dan 7:7-8; Dan 7:11; Dan 7:23-28; Dan 9:24-27; Dan 11:36-45). These very passages could refer to Jesus’ first coming or Jesus’ second coming, which are telescoped together in the OT. Modern interpreters must not push the ambiguous details of this genre into a systematic eschatology which dominates NT prophecies. Neither Jesus nor other NT writers reaffirm OT nationalistic exclusivistic prophecies relating to Israel. We dare not allow the OT to interpret the NT (cf. Mat 5:17-19; Galatians 3; the book of Hebrews). The Messiah comes for all (cf. Gen 3:15), not just Israel. Israel is the parenthesis and is not the focus of the New Covenant (cf. Jer 31:31-34; Eze 36:22-38).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Dan 10:10
Dan 10:10 And, behold,H2009 an handH3027 touchedH5060 me, which setH5128 me uponH5921 my kneesH1290 and upon the palmsH3709 of my hands.H3027
Dan 10:10
And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands.
Daniel’s heavenly visitor touched him, reviving him and helped him to his knees with his hands open and on the ground. Today we refer to this posture as being on “all fours”. This posture is one which is assumed when someone is bowing before a ruler. This heavenly messenger revived Daniel and set him upon his knees in front of him. Let us call to mind the actions of the messenger in Revelation when John fell down at his feet as recorded in Rev 19:10, and Rev 22:9. Bowing before anyone other than God is forbidden and this Bible student finds it odd that the heavenly messenger visiting Daniel would place him in a position of worship at his feet if he were not a suitable candidate for that honor. I am impressed with the fact inspiration specifically recorded that Daniel was set upon his hands and knees in such a posture and I feel this is evidence in support of this heavenly visitor being a theophany which is a pre-incarnate appearance of Jesus Christ.
Fuente: Old and New Testaments Restoration Commentary
And, behold vs. Dan 10:10-15, introduce an angel. The theophany begins again at Dan 10:16.
Fuente: Scofield Reference Bible Notes
an hand: Dan 10:16, Dan 10:18, Dan 8:18, Dan 9:21, Jer 1:9, Rev 1:17
set: Heb. moved
Reciprocal: 1Ki 19:5 – an angel Eze 2:9 – an hand Eze 8:3 – he put Dan 12:5 – other two Mat 17:7 – touched
Fuente: The Treasury of Scripture Knowledge
Dan 10:10. Before continuing the communication, the man caused Daniel to have a bodily posture of resting on his hands and knees.
Fuente: Combined Bible Commentary
Dan 10:10-12. And behold, a hand touched me This was not the same angel, or personage, who is described Dan 10:5, but some other of not so great brightness, probably the angel Gabriel in a human form, who had before been sent to Daniel on the like occasions. Whoever it was, his touch revived Daniel, and enabled him to stand upright. And when he had spoken, I stood trembling Though Daniel was not so greatly disturbed and terrified as at the appearance described Dan 10:5, yet he could not forbear trembling at the appearance of this angel, though of an inferior order, and probably in a human form. Then said he, Fear not, Daniel And his word was with power: see Mat 28:5-10; Luk 2:10. From the first day thou didst set thy heart to understand As soon as thou didst set thy mind to consider concerning the state of thy people, and how, and in what degree, or time, their restoration would be; and to chasten thyself before thy God When thou didst begin to testify the concern thou wast in upon that account, by fasting and mourning, and didst humble thyself before God; thy words were heard As God graciously answered those prayers which thou didst address to him in thy former humiliation, (see Dan 9:2-22,) so now God is pleased, in answer to thy repeated humiliation, and solicitous concern for thy people, to send me, to inform thee what shall be their state and condition in after times. What an encouragement is this to us, to spread our wants before God, and present to him our lawful requests; for we find twice in this book an angel assuring Daniel, that as soon as he began to pray, God began to grant his petitions.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
10:10 And, behold, an {g} hand touched me, which set me upon my knees and [upon] the palms of my hands.
(g) Which declares that when we are struck down with the majesty of God we cannot rise, unless he also lifts us up with his hand, which is his power.
Fuente: Geneva Bible Notes
The subject of the Revelation 10:10-14
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The "man" who touched Daniel and who proceeded to speak to him may have been the same one the prophet saw in the vision (Dan 10:5-6). Walvoord held, correctly I think, that the person in Dan 10:5-6 was God, but the person in Dan 10:10-21 was an angel. [Note: Ibid., pp. 243, 245.] The angel described Daniel as a man of high esteem (cf. Dan 9:23; Dan 10:19). We know that Daniel enjoyed a good reputation among his contemporaries, but this title probably reflects God’s estimate of him. The Hebrew words (’ish hemudot) literally mean "man of preciousness." Daniel was precious to God, not only because he was one of God’s chosen people, but also because God had been precious to him.
". . . Daniel’s privileged status as one especially precious to God resulted from his complete absorption in the will and glory of the Lord to whom he had yielded his heart." [Note: Archer, "Daniel," p. 124.]
It was only appropriate for Daniel to "stand" in order to receive a message from this impressive messenger from God.